Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXX) 11/02/21

^3:17 Suppose a believer who is rich enough to have all the necessities of life sees a poor fellow believer who does not have even basic needs. What if the rich believer does not help the poor one? Then it is clear that God’s love is not in that person’s heart.

It isn’t easy to prove our love to others if we choose to avoid acts of generosity. Being generous is an indication of our fellowship with God. We cannot fellowship with God and show no deeds of goodwill. It displays our likeness of God.[1] If we can pass by hurting and needy Christians without a twinge of compassion, then all our spiritual talk is nothing but a loud, clanging cymbal.[2]  The resolution to indifference is compassion. God intends for each believer to become a channel of blessing to others.  Unfortunately, some Christians take on the attitude of receiving the grace of God but not giving by God’s grace.[3]

COMMENTARY

On the subject of compassion, someone asked Thomas Aquinas (1225-1274) whether the legal principles of the Law were suitable to follow in the relationship of one person with another? It would seem, they say, that judicial ethics are not ideal because people cannot live together in peace if one takes what belongs to the other. However, this seems to have been approved by the Law since Moses declared: “When you enter your neighbor’s vineyard, you may eat your fill of grapes, but you must not carry any away in a basket.”[4] Therefore, the Old Law did not make suitable provisions for mankind’s peace and the welfare of the people.

Aquinas is quick to answer. First, he points to what the Apostle Paul said to the Romans, “If you love your neighbor, you will be obeying all of God’s laws, fulfilling all his requirements.”[5]  Therefore, the teachings of the Law seem to aim at promoting love for one another. It is precisely what the Apostle John is saying here in verse seventeen. Hence, the purpose of the Law was to accustom people to give of their excess to others willingly. No wonder, Paul tells young Timothy to instruct the wealthy to use their money to do good. An individual does not prove to be generous if they won’t allow some needy person to take small things from them without any risk to their property or estate. Among well-behaved people, the taking of a little does not disturb the peace; in fact, it rather strengthens friendship and accustoms people to give things to one another.^[6]

On the subject of showing love and kindness to others, John Owen (1616-1683) says that the faith the Apostle John intends and describes here is altogether useless if it is practiced to earn salvation. John proves this by comparing it with a similar act of charity, “If you have a friend who needs food and clothing, and you say to them, ‘Well, good-bye and God bless you; stay warm and eat heartily,’ and you don’t give them any clothes or food, what good does that do?”[7] This is not the grace and mercy the Gospel asks for, and those who behave like that do not have God’s love dwelling in them, says John.

And the Apostle James implies whatever name it may have, whatever it may pretend to be, professed to be, or accepted as, says Owen, it is not love nor has any of the effects of love. James tells us that it isn’t enough just to have faith. You must also do good to prove that you have it. Faith that doesn’t show itself by good works is no faith at all – it is dead and useless.[8] [9]

Thomas Scott (1747-1821) suggests that if a person has all they need to live comfortably and has plenty to spare without deriving themselves, they should respond generously when they see a brother or sister in the Lord needing the bare necessities just to get by. Their failure to have any compassion or show reluctance to help relieve their fellow saint’s misery raises whether God lives in their hearts. The example of the Anointed One laying down His life for us should inspire any child of God to reach out to those in dire circumstances. The only way to keep the love of the Holy Spirit, placed by God in their hearts, from expressing itself is when a person chokes off any rise in compassion they feel when they see a person in need. How could any believer hold on to more than they need, when some do not have enough to survive. Indeed, the love of God is missing in that person’s heart.[10]

Charitable giving and hospitality, says Charles Hodge (1797-1878), have been excessively promoted in some church ages, as though they were the sum of compassion and the most significant part of devotion. But, while we avoid this extreme, we should remember that we are God’s stewards, and the Apostle John clarifies that if a person sees a brother or sister who has a need and goes by without doing anything, the love of God does not dwell in them.[11] ^[12]

Richard Rothe (1799-1867) points out that if a believer is called on to sacrifice their life for a Christian brother or sister willingly, how can you trust them when they won’t even help out a fellow believer who needs food or clothing?^[13] Some might argue that self-preservation and the survival of the fittest is the common goal of everyone, so how can they be expected to give up what is so essential for their good? If they both end up poor, what good does that do? But the main factor is forgotten with such reasoning. Jesus said, “What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?”^[14]

Rothe goes on to say that what better example could we have than the Lord Jesus? He laid down His life for all of us. Remember that sacrificing one’s life is the greatest of loves. We can do so many small things for our neighbors with patience and consideration before being asked to sacrifice everything. And that’s the point John is trying to make. That’s where it starts. If a brother or sister can count on that, they can have confidence that sacrifice will be made on their behalf if it reaches that level.[15]

William Alexander (1824-1911) states that the Apostle John illustrates charity in this verse with an incident showing the opposite of love. The reason for John to provide such an everyday occurrence is wise and sound. So often, we hear ideal acts of giving told in lofty and eloquent language, but they are hard to understand. Yet, they are necessary because, without these grand concepts, our ethical language and morals would lack dignity, fullness, inspiration, and motivation, often required for the call to duty. But, they can be dangerous in proportion to their grandeur. People are apt to mistake the emotion awakened by the sound of these magnificent expressions of duty for the discharge of the task itself.

But beware of hypocrisy, however, because it delights in inspiring heroic speculations with the intention it will not cost anything. As the world will long remember, one of such characters in the parable by Jesus of the rich man and Lazarus, [16] proclaiming that sympathy is one of the holiest principles of our common nature while he shakes his fist at a beggar.^[17]

Archibald. T. Robertson (1863-1934) sheds some light on the Greek verb kleiō, translated in the KJV as “shutteth up.” (NKJV has “shuts up”). It simply means, in the active subjective aorist tense, to “close the door.” Robertson tells us that the translators changed it deliberately from the present tense to the aorist, meaning “slammed the door of his compassion.” This was unnecessary since there is no indication that it was done with indifference, not anger. Keep in mind that the Apostle John did not say go out and see who you can find in need. Instead, he says, “if you happen to see” a fellow believer in need, then stop what you are doing and see how you can help. Like the priest and Levite in Jesus’ parable of the Good Samaritan, don’t cross to the other side of the street to avoid getting involved. It is your turn to be the good Samaritan.^[18]

Let us remember, Jesus told this story to a Jewish individual who thought that only people of their race and religion were their neighbors. Jesus wanted to teach this person an important lesson – that they needed to expand their concept of “neighbor” to include more than just their fellow Jews.[19] Thus, this account was included in the Bible to benefit everyone who wants to please God.[20] The story teaches that a good neighbor demonstrates compassion by action. They respond to the needs of a person suffering – regardless of their background, race, or nationality. A genuine neighbor acts toward others in the same way they would like to be treated.[21]

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[1] Hebrews 13:16

[2] 1 Corinthians 13:1

[3] Ephesians 4:28

[4] Deuteronomy 23:24

[5] Romans 13:8

[6] Aquinas, Thomas: Summa Theologica, Vol. 2, p. 1253

[7] James 2:15-16

[8] Ibid. 2:17

[9] Owen, John: The Doctrine of Justification by Faith, p. 549

[10] Scott, Thomas, The Holy Bible with Explanatory Notes, op. cit., p. 699

[11] See 1 John 3:13

[12] Hodge, Charles: Commentary on Romans, op. cit., p. 636

[13] See James 2:15-16

[14] Matthew 16:26

[15] Rothe, Richard, The Expository Times, June 1893, op. cit., pp. 410-411

[16] Luke 16:19-31

[17] Alexander William, The Expositor’s Bible, Discourse IX, II, p. 193; See Footnote (1). It is an option that on Quinquagesima Sunday before the beginning of Lent, when 1 Corinthians 13 is the Epistle and Luke 18:33-34 the Gospel to be read, that the lyric of love is joined with verse one of this Epistle to tell us of a love which not only proclaimed itself ready to be sacrificed but condescended individually to the blind begging homeless who sat by the roadside calling out for alms.

[18] Robertson, A. T. Word Pictures, op. cit., p. 1957

[19] Cf. Luke 10-36-37

[20] See 2 Timothy 3:16-17

[21] Matthew 7:12

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXIX) 11/01/21

^3:16 So now we can tell who is a child of God and who belongs to Satan. Whoever is living a life of sin and doesn’t love his brother shows that he is not in God’s family;

Many people confuse these four loves and end up extremely hurt as a result. Often a person will tell another, “I love you,” meaning one kind of love, but the other person believes they represent a different type of love. Often a man tells a woman, “I love you,” when all he has is a selfish physical attraction for her. Sure, there were strong feelings in his heart, but only for what he wanted.[1] It goes against the definition of love as “giving” instead of “getting.”

Peter Pett (1966) sees the Apostle John drawing our attention to how agape love functions. First, we recognize it through experience (“we know”). It is the love Jesus practiced in His life and by which we all benefit. Pett points out Jesus gave us an example by laying down His life for us. He did the opposite of Cain. Instead of taking a life, He gave His life. It is, therefore, a sacrificial love. It is an unrestricted and unchanging love.

Secondly, it is the kind of love that concentrates on doing good for others. Indeed, if we genuinely love, we will be ready to risk our lives for others, especially those who bring us the truth. But the thought goes deeper than that. Here, John links love for others with the love that propelled Jesus to the cross. It is Christian love coupled with the cross, a love that is unlike any known before. The love that gave itself on the cross to bear our sins, love that takes part in the Anointed One sacrificing Himself for us to put into action.[2] Thus, love is dead to sin and lives to demonstrate true Christian faith.[3] [4]

For David Legge (1969), demonstrating brotherly love proves the presence of eternal life.[5] The Apostle John’s illustration contrasts with that of Cain, and it is our blessed Lord Jesus the Anointed One who “‘laid down His life for us: and we ought to lay down our lives for other members of God’s family.” The Anointed One is the only source of true agape love. John says that Calvary is the only measure and standard of that love. Let us make note that the Final Covenant seldom mentions the love of God without also speaking of the crucifixion of our Lord Jesus.[6] Thus, even in this epistle, we see where John says: “We see what real love is: it is not our love for God but His love for us when He sent His Son to satisfy God’s anger against our sins.”[7] [8]

Douglas Sean O’Donnell (1972) implies that before we explore our acts of love toward fellow believers, we must understand the definition of love illustrated by the Anointed One’s death. The theology of this offering reflects that Jesus’ love is not merely self-sacrificial but also atoning: “His life was made an offering for our sins.”[9] Thus, Jesus’ death is not simply an ethical model; it is a genuine example, an honest giving of His life. We also see that the language of verse sixteen is also reflective of where Jesus as “the good shepherd lays down his life for the sheep.”[10] John also commends love for each other based on Jesus’ love.[11] So from his Gospel, John makes the transition to his epistle this way: “We know what real love is because Jesus gave up His life for us. So, we also ought to give up our lives for our brothers and sisters.”[12] [13]

3:17a Let’s suppose that someone has enough money to live well and sees a brother or sister in need but shows no compassion – how can God’s Love live in such a person?

EXPOSITION

This idea of having sufficient resources to meet one’s needs but having no compassion for those who possess little or nothing to keep them going, forcing them to beg, borrow, or steal to stay alive, is traceable back to Torah.^[14] Not only that, but king Solomon says that what we offer to those in need is the same as giving it to the Lord.^[15] And the prophet Isaiah passed on what the Lord said to him about sharing food with the hungry, helping the homeless, or clothing those who have little to cover themselves.^[16] John the Baptizer told those who were reluctant to give that the ax was ready to cut down God’s chosen Olive tree – Israel, and they wanted to know what to do. He replied, they needed to learn how to share.^[17]

The same went for the believers in Corinth.^[18] And Paul also taught Timothy to instruct those who have many material blessings not to be boastful. Tell them to put their hope in God, not their money. God takes care of us with His riches. He gives us everything to enjoy. So, tell those who are wealthy to be rich in good works. And tell them they should be happy to give and ready to share.^[19] In fact, all believers should be reminded not to neglect to do good for those in need, even if they must sacrifice something they could use for themselves.^[20] As King Solomon saw it, ignoring the needs of others will result in one’s prayers not being answered by God.^[21] It is only when a person fails to do this or even takes time to contemplate another person’s distress that the doors to heaven close.

Earlier, the Apostle John pleaded with Christians to willingly sacrifice their lives for others. Now he transitions to something more routine – helping another Christian in need.  Our love’s standard is measured not only by supreme sacrifice but also by ordinary sharing. If God expects us to give our lives for one another, surely, we could offer something of lesser value. Verse seventeen contains the only specific ethical shortcoming of John’s readers in the entire letter.

What does John mean by “this world’s goods?”  They include either possessions or property. We could translate “goods” as something a person needs to live a simple life. Anyone who has resources for the maintenance of life has something to give to others. It does not require great wealth. It includes everything you have more of than you need or something you’re willing to sacrifice for their good.  

John reminds his readers of this principle in verse sixteen. That is, believers should be willing to sacrifice for fellow Christians. Sacrifice should include meeting physical needs as well as spiritual needs. The word “sees” is more than observation and consists of contemplating need and refusing to close the door to one’s heart to them. The Greek verb kleiō means “shutting and securely locking a door.”[22]  The idea here is if a Christian refuses to show compassion; they do not have a heart for someone in need. So then, any Christian possessing more than they need slams the door of kindness in the face of the needy believer who has far less.

We’re told that a believer’s “heart” is the seat of their emotions. A Christian who shuts up their heart has no empathy.[23] The Greeks used the word splagchnon (“bowels”) because they believed they were the source of passive and violent passions. Even today, you might hear someone say, “I have a gut feeling.” It included anger and love, and the Jews saw them as the fountain of tender affections, especially kindness, benevolence, compassion – tender mercies, attachments, etc.[24] The Final Covenant uses this word both literally for the intestines and figuratively for the seat of the emotions.[25] The principle here is, either our possessions control us, or we control them.

But suppose some Christians hold back their compassion for those in need. These are Christians who live for personal comfort and not people who love their fellow believers. Loving everyone, in general, can be used as an excuse for loving no one in particular. It is very easy to verbalize or talk love, but it is another thing to give love. Counterfeit faith does not share without expecting something in return.^[26] It highlights the principle that the believer who responds positively to divine love continually inspires their fellow Christians by showing such devotion.

By this, we see that hardheartedness keeps compassion from being shone to fellow believers. It is the exact opposite of pouring out one’s life for friends. In fact, the willingness to give can be a test of our spirituality because it allows God to use us as channels of mercy in the lives of those who come across our path. Of course, the source of this compassion comes from our fellowship with the Lord. Love involves both the great accomplishment of sacrifice and the everyday responsibilities of kindness. It means that the greater incorporates, the lesser. If we refuse to do something simple, how can God expect us to do something great?[27]

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[1] Guzik, David – Enduring Word, op. cit., pp. 60-61

[2] Galatians 2:20

[3] Cf. 1 John 4:9-10; John 10:15-18

[4] Pett, Peter: Truth According to Scripture, op. cit., loc. cit.

[5] 1 John 3:16-18

[6] See John 3:16; Romans 5:8; Galatians 2:20

[7] 1 John 4:10

[8] Legge, David: Preach the Word, 1,2,3, John, op. cit., Part 10

[9] Isaiah 53:10

[10] John 10:11

[11] Ibid. 15:12-13

[12] 1 John 3:16

[13] O’Donnell, Douglas Sean, 1–3 John (Reformed Expository Commentaries), op. cit., Kindle Edition

[14] Deuteronomy 15:7-11

[15] Proverbs 19:17

[16] Isaiah 58:7-10

[17] Luke 3:11

[18] 2 Corinthians 8:9, 14-15; See 9:5-9

[19] 1 Timothy 6:17-18

[20] Hebrews 13:16

[21] Proverbs 28:9

[22] Acts of the Apostles 5:23; cf. Deuteronomy 15:7

[23] Luke 1:78; 2 Corinthians 6:12; 7:15; Philippians 1:8; 2:1; Philemon 7:12, 20

[24] Acts of the Apostles 1:18

[25] See 2 Corinthians 6:11-12; 7:15

[26] James 2:14-18; 1 Timothy 6:7-10

[27] 1 Timothy 6:17-19

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DOING EVERYTHING FOR GOD’S APPROVAL

Archbishop François Fénelon (1651-1725) noticed now that the war was over and people got back to their routines, their constant seeking God for help in times of trouble faded, and they gave God less and less of their attention and time. As a result, church attendance lessened, their focus was more on feeding their stomachs than feeding their souls. So, the Bishop cautioned them by sharing wise words of the past.

He reminded them that St. Augustine once said that “Whatever we love outside God, so much the less do we love Him.” It is like a river from which a farmer digs a channel to redirect water for personal use. Such a diversion takes away from what belongs to God and gives rise to aggravation and trouble, God desires to have everything, and His love for us cannot endure a divided heart. The slightest affection apart from Him becomes a hindrance and causes indifference and consequent separation. The soul can expect to find peace only through love that holds nothing back.

Fénelon sees that such disintegration of commitment to God among His people is a great enemy of remembering what they used to be before He came into their lives. The reactivation of old feelings for worldly things activates and distracts the soul and drives it from its proper resting place. Further still, it kindles the senses and the imagination, and to quiet them again is hard to do, while the very effort to do so is in itself inevitably a distraction.

So, urges the bishop, give quiet, calm attention to those things assigned to your care by the Lord. Then, gaining wisdom and insight from God’s Word of what to do during seasons when their heart is open to instruction will ensure the accomplishment of a great deal more by quiet, thoughtful work done while God looks on rather than hidden from God’s sight by all the busy eagerness and overactivity of our restless human nature.[1]

So, what can God’s Word tell us about being distracted from doing what He called us to do for His pleasure, not ours? One way would be to listen to what Moses told the Israelites about their mission to live and work in the Promised Land for His glory. The chosen prophet said to them that if they listen obediently to the Voice of God, their God, and heartily obey all His commandments that he issued that day, God, their God, would place them high above all the nations of the world. All these blessings will come down on you and spread out beyond you because you have responded to the Voice of God, your God. Moses then goes on the spell out those blessings.[2]

However, Jesus, often a man of few words, states plainly, “where your treasure is, there your heart will also be.” [3] That’s why His disciple, James, told his readers not to fool themselves into thinking that they are good listeners when they let God’s Word go in one ear and out the other.[4] And the Apostle Paul told the Corinthians what he wanted them to do whatever would help them serve the Lord best, with as few other things as possible to distract their attention from Him.[5]

So, keep in mind that “distraction” is defined as things that prevent someone from concentrating on what they need to be doing. In fact, a diversion is an activity a person gets involved in for their immediate pleasure. Our goal is the kingdom of God while here on earth so that we can join our King in heaven.

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[1]  Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 27-28; Vocabulary redacted by Dr. Robert R Seyda

[2] See Deuteronomy 28:1-14

[3] Matthew 6:21

[4] James 1:22

[5] 1 Corinthians 7:35

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXVIII) 10/29/21

^3:16 So now we can tell who is a child of God and who belongs to Satan. Whoever is living a life of sin and doesn’t love his brother shows that he is not in God’s family;

But his readers’ icon, says Yarbrough, is supposed to be the Anointed One.[1] However, in verse sixteen, John will make this explicit. Love for others may be considered easy in affluent Western settings, where insulation from such haters is possible. But Roman philosopher Lucius Seneca (BC 4-65 AD), writing approximately in AD 50, is more realistic and honest. He frankly points out “how we gain nothing by getting rid of all personal causes of sadness, for sometimes we are possessed by hatred of the human race. When you reflect how rare simplicity is, how unknown innocence, how seldom faith is kept, unless it is to our advantage.”[2] But Seneca suggests a better strategy, says Yarbrough: not John’s technique of love but the Stoic’s approach of contempt. Laugh! Scoff and be cynical! “He who after surveying the universe cannot control his laughter shows, too, a greater mind than he who cannot restrain his tears, because his mind is only affected in the slightest possible degree, and he does not think that any part of all these apparatuses is either important, or serious, or unhappy.”[3] In other words, act as though it doesn’t matter whether you love others or not.

Seneca’s forthrightness is admirable, but John points to a better solution. It is easy to write people off, but believers were called to a road higher than dismissive ridicule or bitter resignation. In verse sixteen, John infers that Jesus’ followers ought to lay down their lives for each other. “Ought” (Greek opheilō) occurs twice in John’s Epistles. Each instance points to the Anointed One[4] or God[5] as examples to respect as a divine pattern. In John’s Gospel, Jesus told His disciples that by imitating His model, they “ought to wash one another’s feet.”[6] But here, John makes the same point but uses a metaphor from Golgotha rather than the Upper Room. Early Christians frequently had to risk their lives doing their duties.[7] The Anointed One’s precedent furnishes believers with a mandate, even though a response will be costly.[8]

Judith Lieu (1951) notes that failure to love was hidden in Cain, while Jesus openly displayed its presence in the Priest and Levite.[9] So, are we like Cain or Jesus? Such self-sacrifice means taking a risk. You willingly put yourself in the line of fire. Jesus was not blessed or complimented while dying on the cross. Instead, the soldiers stood around and made fun of Him. The same may happen to you. Regarding our Lord, He endangered His life to benefit us, to remove sin’s penalty of death from over our heads. And what did God do? He raised Him to life and thereby purchased everlasting life for us. We note that Peter, James, John, and Paul did the same thing to honor their Lord and Savior with the promise of being raised to everlasting life when He returns.[10]

But another thing to consider is that surrendering one’s life does not always mean suffering physical death. Jesus’ words to His disciples make that clear: “For whoever would save their life will lose it, but whoever loses their life for My sake will save it.”[11] In other words, anyone who demands complete control over their life to live the way they want is a loser. But if you surrender your life to Jesus, you will end up with more abundant life. And keep this in mind: Every time a woman goes into labor to give birth, she puts her life at risk. But when it is over, she enjoys her new baby, which is an extension of her life. So, it is when we are willing to suffer labor pains in helping to give birth to a new child of God.

Marianne M. Thompson (1954) points out that the readers understand that love is a central theme and concern at this point in the Apostle John’s epistle. So, now, John says it is about time that we know what Love is.[12] To begin with, it is actual and active, not felt or imagined; it is not something we explain but something we express. Thompson says that learning what Love implies involves a representation and a revelation, an example, and enlightenment. Jesus represents Love at its highest degree; the Spirit opens our eyes to the understanding of Love to its fullest extent. Both of these involve selflessness and self-sacrifice. We don’t just admire Love; we apply Love.[13] Standing onshore and yelling to a drowning friend to try and stay afloat is one thing, but diving in and keeping them afloat is entirely different.

Bruce B. Barton (1954) says that believers need only look at their Lord for an example to understand real love. They can know love by this, that He laid down His life for all people. The Anointed One’s model shows believers that real love involves self-sacrifice, which John points out, [14] must result in self-sacrificial actions. Because He is our example, we believers must be willing to lay down our lives for one another. It is done by becoming genuinely concerned about the needs of Christian brothers and sisters and by putting aside our wants to give time, effort, prayer, and possessions to supply those needs. Such an attitude would result in actually dying for a brother or sister if this were ever necessary. Believers’ lives should not be more precious to them than God’s Son was to Him.[15]

Daniel L. Akin (1957) states that we come to an acquired and abiding knowledge of what love is when we consider the punitive, substitutionary sacrifice of  God’s Son on our behalf. He lived the life we should be living but didn’t. And He died the death we should have died, but now don’t have to die. Love, at its core, is about self-sacrifice and self-substitution. And in our case, it is for those who are entirely unworthy. In the song “You Are My King,” the author, Chris Tomlin, reminds us that our King died on our behalf! Once we accept and comprehend this amazing truth, our only reasonable reaction is to honor God. If we truly understand the magnitude of what God did for us and the implications for eternity, we will feel obligated to show gratitude. It is more than merely being thankful; we will joyfully present our lives to God as a living sacrifice in grateful worship.[16] That is precisely what the Apostle John tells us. Out of “Gospel gratitude” for laying down His life for us, “we ought to be willing to lay down our lives for the brothers and sisters.” Jesus said it like this: “No one has greater love than this, that someone would lay down their life for their friends.”[17] [18]

Bruce G. Schuchard (1958) agrees that to know something means “to have knowledge of,” and knowledge comes from acts, information, and skills acquired by a person through experience or education and the practical understanding of a subject. So, that’s what the Apostle John has been saying from the start: Here is how we know, we heard, saw, and touched the Word of God in the flesh. But I also know, repeats John, because I was there when He laid down His life on our behalf, and I looked into His grave, and it was empty; I was also present when He came into the Upper Room after His resurrection. So, that’s why I can tell you, this is how we know what love is.[19]

The same is true of the believer today. You can tell the world, “I know I’m saved.” I was there when I heard the message of salvation preached; I felt the convicting power of the Holy Spirit that drew me with love to the altar, where I knelt and repented of my sins and asked God to forgive me. I then experienced the feeling of joy that flooded my heart, soul, and mind when Jesus moved in to live in my heart. In Gospel singer CeCe Winans’ words: “You weren’t there the night He found me you did not feel what I felt when He wrapped His loving arms around me.”[20] For the first time, I was able to see what a miserable sinner I was and what a happy child of God I became because of His love, grace, and mercy. That’s how I know!

David Guzik (1961) asks, what is love? How we define love is essential. If we define love the wrong way, then everyone passes, or no one passes, the love test. To understand the Biblical idea of love, we should begin by understanding the vocabulary of love among the ancient Greeks, who gave us the original language of the New Testament:

• Eros was one word for love. It comes, as we might guess, from the root word itself, erotic love. So, it referred to sexual love.

• Storge is another word for love. It referred to family love, the kind of love between a parent and child or between family members in general.

• Philia is also a word for love. It spoke of a brotherly friendship and affection. It is the love of deep friendship and partnership. Therefore, we can describe Philia as the highest love that one is capable of without God’s help.

• Agape is the divine word for love. It describes an affection that loves without changing. It is a self-giving love that gives without demanding or expecting re-payment. Not only that, but it is love so great, we can give it to the unlovable or unappealing. It is love that loves even when rejected. Agape love gives and loves because it wants to; it does not demand or expect repayment from the love given – it gives because it loves, it does not love in order to receive.

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[1] Ibid. 2:6

[2] Seneca, Lucius, On Tranquility of Mind, XV ⁋1a

[3] Ibid. XV ⁋1b

[4] 1 John 2:6

[5] Ibid. 4:11

[6] John 13:14

[7] See Acts 15:26; Romans 16:4; Philippians 2:30

[8] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 201-203

[9] Cf. Luke 10:25-37

[10] Lieu, Judith, I, II, & III John – N.T. Library, op. cit., pp. 149-150

[11] Luke 9:24

[12] Cf. 1 John 4:8-10, 16

[13] Thompson, Marianne M., 1-3 John, op. cit., pp. 103-104

[14] 1 John 3:17-19

[15] Barton, Bruce B., 1, 2, & 3 John (Life Application Bible Commentary), op. cit., p. 75

[16] Romans 12:1

[17] John 15:13

[18] Akin, Dr. Daniel L., Exalting Jesus in 1,2,3 John (Christ-Centered Exposition Commentary), op. cit., Kindle Edition.

[19] Schuchard, Bruce G., 1-3 John – Concordia, op. cit., pp. 381-382

[20] Winans, CeCe, “Alabaster Box”

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXVII) 10/28/21

^3:16 So now we can tell who is a child of God and who belongs to Satan. Whoever is living a life of sin and doesn’t love his brother shows that he is not in God’s family;

Rudolf Schnackenburg (1914-2002) puts it this way: “After this horrifying glimpse into the abyss of hatred, the Apostle John proceeds to give us his positive assessment of the nature of love and how it operates.”  And all we need to do is look at the Son of God for an example of love put to the test. His willingness to surrender His life on our behalf provides the best illustration of the essence of genuine love. Pure love is expressed by ordinary means as well as in extraordinary ways. Love, sometimes, requires selflessness and, at other times, sacrifice. But for this demonstration of love to be far-reaching, it must begin in the House of God among the children of God.[1]

Donald J. Burdick (1917-1996) also emphasizes that the original Greek text does not read: “Hereby we perceive the love (of God).” The definite article “the” before the noun “love” identifies the particular kind of love of which the Apostle John is speaking. It is the love John has been describing that we know as agapē, whether expressed by God to us or from us to others. So, when you say that you love a brother or sister, it is not romantic infatuation or physical attraction, but love from God’s heart instilled in us.[2]

John Phillips (1927-2010) points to what the Apostle John means by saying, “This is how we perceive Love.” The Greek verb John uses is ginōskō, which can mean: “learn to know,” “come to understand,” “become acquainted with.” I remember living in Switzerland and showing a guest from the United States around the countryside. I wanted to show him a flowery green alpine meadow with a sparkling lake. It was very foggy as we drove up the mountainside, and I was becoming fearful that the higher we went, the foggier it would get.  So, as we entered the tunnel to get into the center where the valley lay, it meant he would not get to see the enchanting scene in all its beauty. However, when we exited the tunnel, it was sunny and bright, and the valley and lake looked as fantastic as ever. I came to understand that the fog on the outside did not jump over the alp to the inside. In the same way, John implies that despite all we’ve seen and heard about the foggy hatred in this world, we’ve come to understand the ripeness and sunshine of Love. Which love? God’s Love![3]

Raymond E. Brown (1928-1998) reminds us that the Apostle John says we must not be like Cain, who joined the devil’s brood and killed his brother. And why did Cain kill him? Because he was personally involved in the practice of evil, while the acts of his brother were righteous. So, don’t be surprised, friends, when the world hates you. It has been going on for a long time. We know about our transfer from spiritual death to eternal life, that we love our brothers and sisters. Anyone who doesn’t love is spiritually dead. Anyone who hates a brother or sister is a murderer, and you know very well that eternal life and murder don’t go together.[4] But now, John leaves the negative for the positive. Now that you know, this will help you understand real love. In this case, instead of the world (Cain) killing Jesus (Abel) to usher in death, our Lord brought in eternal life. So, while hatred leads to murder, love guides to everlasting life.[5]

Simon J. Kistemaker (1930-2017) says that we can paraphrase what the Apostle John says here about getting to understand Love by stating, “We have learned our lesson and know it well.” Kistemaker reminds us that Jesus’ death on the cross is not a passive death, comparable to the sacrificial death of an animal. On the contrary, Jesus died actively and purposefully. They did not take His life from Him; He gave it freely to them. Kistemaker recalls an old sacred hymn that expresses this sacrificial love so beautifully:

I gave My life for thee,
My precious blood I shed,
That thou might ransomed be,
And raised up from the dead;
I gave, I gave My life for thee,
What hast thou given for Me?
I gave, I gave My life for thee,
What hast thou given for Me?^[6]

When John says we “ought” to lay down our lives, he imposes a moral obligation. It also calls for action instead of just words. [7]

Stephen S. Smalley (1931-2018) says that the Apostle John continues developing the theme of obedience as a condition of living as a child of God by studying the pattern of loyalty in fulfilling the love command of the Anointed One. John focuses on the exemplification of obedient love, supremely found in Jesus. Love is something that has to be proven, not just verbally expressed. A husband can say to his wife, “I love you,” a dozen times during the day, and it will be taken as a promise. But only when he does some kind, loving, and caring deed for her will it resonate in her heart as real. Love must be presented as a concrete act, not just an abstract thought.

That’s why John uses Jesus as an example at the beginning of this verse, says Smalley. So, it is not so much that we say we love, but how we display our love to our fellow believers and God.[8] And when it comes to acts of love, there is a difference between sharing and sacrificing. Sharing means you take something you have in abundance and pass it around to others. Sacrifice denotes taking something of which you only have one and giving it away. Jesus only had one life, and He gave it away on our behalf. In using this illustration, John sets up the next verse as an example.[9]

Edward Malatesta (1932-1998) says that John purposely proposes the positive example of the Anointed One who gave His life so that others might live. Similarly, Christians should give their lives so that their brothers and sisters might live.[10] Not only does this prove that we can live by example, but we can also live by following a righteous pattern. At the same time, we cannot be an example unless we have a representative to follow.

John Painter (1935) sees in these texts God’s Love in giving His Son, who in love laid down His life for us to define what love is and create the obligation (Gk. opheilōmen) for us to love one another the same way. It implies that our responsibility is in the form of a debt, which is the commandment’s ingredient. Then Painter says that we can link the failure to live by the commandment to an unwillingness to confess that Jesus the Anointed One came in the flesh. It is not surprising in the light of what he says here in verse sixteen. Here the love command is grounded and defined by Jesus’ loving action in giving Himself for us. We will see that love is described in terms of action responding to those in need in following these two verses.[11]

David Jackman (1945) says that since love is what drew us to the Anointed One, then certainly that same love should attract us to each other, and even bring sinners to hear the message of salvation. Sometimes expressing that love is easy because it fills our hearts like a fountain, but at other times it may require sacrifice, which can cost us dearly. But instead of seeing such surrender as a fatal act, look at it as an investment in someone else’s life. It may not pay off, or it may pay back moderately or even awesomely.^[12] In either case, that is the risk we run every day with other commitments in our life.^[13]

Robert W. Yarbrough (1948) tells us that the first half of verse fifteen makes the point that everyone who hates their Christian brother or sister is a killer. In the linguistic style of his epistle, John says not to love is hate, [14] and to hate is to be a murderer. It is not very satisfactory as a strictly logical argument. In fact, there seems to be a whole spectrum of options available between the interpersonal relationship of love and hate. Similarly, it is not true that if we do not love someone, we have murdered them in the same sense that Cain murdered Abel. John, however, is not marshaling a strictly logical and literal argument. Instead, he uses the either/or imagery found in the Sermon on the Mount.[15] There, Jesus says to be angry is murder, just as lusting mentally is to commit adultery.[16] Most Bible scholars agree that the Anointed One was speaking hyperbolically. John is likewise using overstatement to clinch his point here in verse fifteen.

---

[1] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., p. 182

[2] Burdick, Donald J., The Epistles of John, op. cit., p. 60

[3] Phillips, John, Exploring the Epistles of John, op. cit., 109-112

[4] See verses 12-15

[5] Brown, Raymond E., The Epistles of John – Anchor Bible, op. cit., pp. 473-474

[6] I gave my Life for Thee, Frances R. Havergal, 1858

[7] Kistemaker, Simon, James and I-III John – NT Commentary, op. cit., p. 310

[8] Cf. Matthew 22:37

[9] Smalley, Stephen S., 1,2,3 John – Word Biblical Commentary, Vol. 51, op. cit., pp. 192-195

[10] Malatesta, Edward, Interiority and Covenant, op. cit., p. 266

[11] Painter, John. Sacra Pagina: 1, 2, and 3 John: Vol. 18, op. cit., (Kindle Location 8702)

[12] See Matthew 13:1-8

[13] Jackman, David, The Message of John’s Letters, op. cit., pp. 100-101

[14] 1 John 2:10-11

[15] Matthew 5:21-22

[16] Ibid. 5:28

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXVI) 10/27/21

^3:16 So now we can tell who is a child of God and who belongs to Satan. Whoever is living a life of sin and doesn’t love his brother shows that he is not in God’s family;

Albert Barnes (1798-1870) enlightens us that the words “of God” are not in the original Greek text, which reads literally: “in to this we have known the love that for of us the soul of Him He laid down,” and should not have been introduced into the English translation. Barnes feels it would read better this way: “By this, we know love because He laid down His life for us.” However, we find “of God” in the Latin Vulgate, Genevan versions, and one Greek manuscript. They would naturally convey the idea that God laid down His life for us.

Of course, the One who gave His life for us was Jesus the Anointed One, who is also God. Nevertheless, the original Greek is much more expressive and emphatic because we now know what true love is; we see a most affecting and striking illustration of its nature. Love’s fundamental nature, power, sacrifices, and influences are seen in its highest form when the Son of God willingly offered Himself to die for us on a cross.^[1]

Richard Rothe (1799-1867) strikes the same note as Thomas Scott above in that the love spoken of here by the Apostle John does not specify it as God’s nor the Anointed One’s love for us, but love itself. Love that is genuine and perfect brotherly love. To show us how deep, wide, and endless our love should be for each other, John uses what the Anointed One did for us out of love. In such self-sacrifice, the full effect of His love for us brings a clear understanding to our minds. It shows us that the concept of love in all its purity and greatness has not grown up in the natural heart of mankind; we owe it to the divine revelation in the Anointed One.^[2]

Robert L. Dabney (1820-1898) says we may illustrate the value of the Anointed One’s example in the following details: It verifies that God displayed the original concept of holiness. First, however, that concept needs assurance. Fortunately, we see it embodied in the “Image of the invisible God,” who is “the brightness of His glory, and the express image of His person,”[3] the Son of God.

Next, says Dabney, the Anointed One illustrated the duties for believers of all ages and accomplishments; for the divine wisdom collected in His brief life from infancy to adulthood, make Him a friend, teacher, ruler, King, hero, and martyr by sanctification and kind deeds. So again, the Anointed One teaches us everyday duties are exalted when performed with a selfless motive. So, our Lord provided for His Church’s infinite blessedness and for His Father’s eternal glory by simply fulfilling the humble tasks of a carpenter or traveling evangelist. Finally, in His death especially, He illustrated those duties essential because they pertain to the most critical emergencies of our being, the responsibilities of forgiveness while suffering, patient courage under anguish, and faith with bravery in the hour of death.[4] [5]

George G. Findlay (1849-1919) feels that The Authorized Version (KJV) mistranslated verse sixteen, “Hereby know we the love of God.” That is the Apostle John’s point later on.[6] What John says is, “Herein we got to know love;” we have learned what love is – its reach and capability, discovered in Jesus the Anointed One. Other notions of love and attainments in the way of love are meager compared to this and hardly deserve the name – love.

Robert Browning (1812-1899), an English poet and playwright, speaks of the present life as man’s “one chance of learning love.”^[7] That chance came to the Apostle John and his fellow disciples in getting to know Jesus the Anointed One, and they seized on it. They found the One who is the Way, the Truth, and the Life, the thing for which “If someone gave all their wealth for love, they would only gain utter contempt.”[8] Love’s mystery, sent from the bosom of the eternal Father, lay open for all to see in the life and death of Him who said, “You cannot find any love greater than this, that a friend lays down their life for their friends.”[9] [10]

Dr. James Denny (1856-1917) wrote this stirring piece: “If I were sitting on the end of the pier, on a summer day, enjoying the sunshine and the air, and someone came along and jumped into the water to prove their love for me, I would find it quite incomprehensible. I might be much in need of love, but an act like this that has no relationship to anything I need, and such an act would prove nothing. But had I fallen off the pier and were drowning, and someone sprang into the water, risking their life for my sake, then I should say, ‘Greater love hath no man than this.’”^[11]

C. H. Dodd (1884-1973) says that the Apostle John’s language here in verse sixteen is similar to what he said in his Gospel.[12] So it is confirmed in every part of the Final Covenant.[13] It is part of the central core of the original apostles’ proclamation. But most critical, says Dodd, is that it is the most significant part of what the early apostles heard from the One they saw and touched.[14]

Greville P. Lewis (1891-1976) says that the Apostle John gives the Greek noun agape (“love”) an entirely new content. First through our Lord’s incarnation and sacrifice on the cross, and then in His indwelling in our bodies. It reveals the real essence of “true love.” Lewis tells us that in the “Acts of John,” a Gnostic interpretation of Christian doctrine, written around 160 AD. It represents the Anointed One as a divine Being quite incapable of suffering and death. That makes the scene on the cross an illusion and the resurrection a fantasy.[15] John called on us to imitate the Anointed One, [16] which we are all willing to do, except for what they did to Him before He went to Calvary, and His suffering and death on the cross.[17]

Amos N. Wilder (1895-1993) has quite a bit to say about this sixteenth verse. Wilder begins by saying that the “love” used here is complete. He also rejects the addition “of God” as found in the KJV. Finally, Wilder notes that the Apostle John looks back to the revelation that Jesus laid down His life on our behalf. In other words, don’t wait for Jesus or the Holy Spirit to give you an example of what love means; our Savior did those numerous times.[18]

Paul W. Hoon (1910-2000) says that the love expressed here by the Apostle John is not optional; it is an obligation. That’s what Jesus did; He denied Himself – forfeited His life. That means He voluntarily decided not to hold on to something He would have liked to keep for other people’s benefit. So, to be like Jesus, we too must certainly deny ourselves of anything we might have enjoyed so that someone else could have joy with what we supplied them.[19]

As a pastor, I once asked my congregation to deny themselves certain things they loved so that those in foreign lands could rejoice in salvation. I suggested that they give up one cup of coffee or piece of pie they always had at the local café, a trip to the lake, or some family entertainment park, and give that money to mission work. My suggestion echoed that beautiful hymn by Isaac Watts, “Were the whole realm of nature mine, that were a present far too small; Love so amazing, so divine, demands my Soul, my Life, my All,”[20] where we see what real self-denial means.

Martyn Lloyd-Jones (1899-1981) says that the Apostle John now turns from the doctrinal to the practical side of applying what he’s already said about loving one another. So, he provides an illustration so that his readers won’t mistakenly interpret and be deceived by what he will say from verse nineteen onward. It affects our prayer life and our ultimate meeting with God on Judgment Day. It is also essential to give a testimony about the Anointed One to a doubting world from our viewpoint. There are no excuses or alibis for why we are not adding practice to our preaching. It involves more than doctrine; it includes doing what we’re telling others to do.

Lloyd-Jones continues by saying that we need to distinguish between “loving” and “liking.” God did not call us to “like” our fellow believers, but to “love” them. They are essentially dissimilar. For instance, “liking” is instinctive, not the result of effort or decision-making. We like it or don’t care for it based on the sensing organ (sight, hearing, tasting, feeling) we employ. That makes it physical and not controlled by intelligence. Like the animal world, it is “instinctive.” We must understand “loving” in terms of God’s Love. Such Love is not innate; it is an act of the will.[21] When I realized that I instinctively did not enjoy certain foods, I used my will to overcome natural impulses and developed an acquired taste. If we can do that with food, we can do the same with people. That makes “love” a part of high intelligence. It was not a part of our original nature. Thank God, He introduced it to humanity. Otherwise, this would be a more miserable world.

---

[1] Barnes, Albert: New Testament Notes, op. cit., p. 4851

[2] Rothe, Richard, The Expository Times, op. cit., June 1893, p. 410

[3] Hebrews 1:3

[4] Romans 15:3; Philippians 2:5; Hebrews 7:2, 3; 1 John 3:16; Ephesians 4:13; John 13:15; 1 Corinthians 11:1

[5] Dabney, Robert L., Systematic Theology, op. cit., (Kindle Location 10699), Kindle Edition

[6] 1 John 4:7-14

[7] Browning, Robert: A Death in the Desert, “And hope and fear, – believe the aged friend, – Is just our chance o’ the prize of learning love.”

[8] Song of Solomon 8:7 – Complete Jewish Bible

[9] John 15:13

[10] Findlay, G. G. (1909), Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, op. cit., p. 279

[11] Denny, James: The Death of Christ, A. C. Armstrong and Son, New York, 1903, p. 177

[12] John 10:11-18; 15:13

[13] See Mark10:45; Galatians 1:4; Titus 2:14; Hebrews 108010; 1Peter 3:18

[14] Dodd, C. H., New Testament Commentary – Moffatt, op. cit., p. 84

[15] The Acts of John, §98-100

[16] 1 John 2:6

[17] Lewis, Greville P., The Johannine Epistles – Epworth, op. cit., pp. 85-86

[18] Wilder, Amos N., The Interpreter’s Bible, Vol. 12, op. cit., pp. 263-264

[19] Hoon, Paul W., Ibid. pp. 263-264

[20] “When I Survey the Wondrous Cross,” was written by Isaac Watts, and published in Hymns and Spiritual Songs in 1707, Fifth Stanza

[21] Lloyd-Jones, Martyn, Life in Christ, op. cit., pp. 357-360

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXV) 10/26/21

^3:16 So now we can tell who is a child of God and who belongs to Satan. Whoever is living a life of sin and doesn’t love his brother shows that he is not in God’s family;

COMMENTARY

Ambrosiaster (circa 300-400 AD), in his writing about what Paul said to the Ephesians, notes that the apostle wants everyone to duplicate God the Father’s kindheartedness and mercy, so they can replicate His Son’s love. That way, just as He loved us and gave Himself for us, we might also give our lives for one another. This is echoed by what the Apostle John says here in verse sixteen. In other words, when we give our lives for our fellow believers, we do so following the Anointed One as an example.^[1]

Thomas Aquinas (1225-1274) says we may speak of a righteous act in two ways.  To begin with, the type of activity, as compared to the integrity prompting it. In this way, martyrdom cannot be the most perfect of virtuous acts. Any endurance of death is not praiseworthy in itself, but only in so far by directing it toward some good cause. It includes faith or love for God so that, in the end, one’s intentions make things better for others.^[2]

John Calvin (1509-1564) teaches how two natures constitute the character of the Anointed One as our Mediator. Calvin mentions that when the Word became flesh and blood, we must not understand it as if God changed from a spirit into a human being or His divinity became diluted by His humanity. It is clear that the Anointed One chose the Virgin’s womb as a temporary temple where He was clothed with flesh. Nevertheless, people sometimes attribute divine qualities (Son of God) to His humanity and human attributes (son of man) to His divinity. In other words, God cannot die, but humans must. In other words, when the son of Mary died on the cross, the Son of God stayed alive. After His resurrection, these two elements were joined again, and that was His essence He took back to heaven with Him. Sometimes qualities that embrace both natures do not apply to either one in particular. Such a combination of His God/man nature is expressed in such a way that He appears to be talking about Himself.[3]

According to Calvin, we place little dependence on these statements unless proven by numerous passages throughout sacred scriptures that men did not make them up. What the Anointed One said about Himself[4] was very foreign to His humanity. There is a communication in God-language when the Apostle Paul says that God purchased the Church “with His blood”[5] and that the Jews crucified the Lord of glory.[6] In like manner, John says, that the Word of God was “handled.” God certainly has no blood, does not suffer, and cannot be touched with hands. But since the Anointed One, who was truly God and truly man, shed His blood on the cross for us, the kind acts He performed as a human also included His miracles.

Calvin then points out a similar example where John says here in verse sixteen that God laid down His life for us. Hence, we see a property of His humanity communicated with His divinity. But, on the other hand, when the Anointed One was still living on earth, said, “The only one who has ever gone up to heaven is the one who came down from heaven – the Son of Man.”[7] Therefore, although regarded as a human being, which He willingly put on, He was not at that moment in heaven. However, since He was both Divine and human, the union of His twofold nature attributed what belonged to one belonged to the other.^[8]

In his commentary on verse sixteen, John Owen (1616-1683) says that God willingly and voluntarily became the Anointed One to make atonement for us out of His abundant goodness and love. And accordingly, we find this undertaking ascribed to that love He exercised in doing so.[9]  Moreover, He clothed Himself with human nature to be like us, and we had nothing to do with it. We did not elect or appoint Him to that role, yet He took responsibility for doing what He came to do. He did it as though we asked Him to do it. For that reason, regardless of what He and the Father agreed to, He volunteered to be our Redeemer.[10] He could do so by becoming one of us, which was the formal reason for His installation in that office.^{[11] [12]}

Owen then has more to say about the Anointed One giving up the same kind of life we have to save ours. He became human when He “came in the flesh.”[13] These are just some passages where the person of the Anointed One is revealed to our faith that we may believe in Him as the Son of God and have eternal life. There is no need to counter the objections of our adversaries against this divine revelation, nor do we need to defend ourselves against their strange antichrist concepts.^[14] The day will come when they are proven wrong, and we are confirmed to be right.     

John Flavel (1627-1691) discusses the implications of truth proven by the fact that Jesus the Anointed One devoted Himself to the work of a mediator for our sake. One of those is the pattern of love for the saints. That is, calling all those in union with the Anointed One to imitate Him to the point of giving up self-service to the service of others, as the Anointed One did. We cannot duplicate what He did but can do what we are capable of. So, you see how His heart was affected by us that He would offer Himself as a redeeming sacrifice on our behalf.^[15]

In his sermon on the Anointed One being an example for ministers, Jonathan Edwards (1703-1758) refers to what the Lord said on giving them an example to follow: “do as I have done to you.”^[16] The Apostle John insists on following this great example the Anointed One gave us. In the discourse the Anointed One had with His disciples, this same night, He said: “And so I am giving a new commandment to you now – love each other just as much as I love you.[17] Later, during the Last Supper, Jesus told His disciples, “I demand that you love each other as much as I love you. And here is how to measure it – the greatest love is shown when a person lays down their life for their friends.”[18] And so here in verse sixteen, we observe the love of God because God laid down His life for us; and we ought to be ready to do the same for our brothers and sisters.”^[19]

Thomas Scott (1747-1821) states that a Christian may grow more knowledgeable of our love for God and others when our selfish passions subside. As heavenly love increases, pride and anger become less apparent. Then believers can manifest love that is patient, kind, not envious, bragging, or puffed up, thinks no evil, rejoices over the truth about good and evil.^[20] In other words, love, when shown in both word and deed, will flourish when heavenly wisdom and deep humility make a Christian ashamed of pretending to love.^[21]

Scott also says that genuine love’s efforts toward our fellow believers are required. We might understand this by considering “God’s love” for sinners. The reality and vastness of His love were apparent, especially in that He, the Anointed One, was also called Emmanuel – God is with us. He laid down His “life” for His people to compensate for their sins and ransom their souls.

Scott then points out that in the Authorized Version (KJV), the first line of verse sixteen reads: “the love of God.” By putting “of God” in italics, they show it is missing in many Greek manuscripts. However, it is implied because Jesus, who is God, laid down His life for us. Therefore, our love for Him should make us willing to lay down our lives for Him and our brothers and sisters when the situation is urgent; we gain something honorable by doing it. So, if we are willing to give up our life for God and others, how much more for less costly and meaningful things. Therefore, beware of anyone who claims they would die for their Lord but is unwilling to give up a coat, shoes, or a meal for a needy fellow believer.^[22]

Charles Simeon (1759-1836) gives a profound meaning to the Apostle John’s statement in verse sixteen. In contemplating Christianity as a system, the apostle states that we scarcely know how to admire more, the depth of its mysteries or the height of its requirements. Of all the secrets specified in verse sixteen, the death of our incarnate God for the sins of mankind is beyond comprehension. Yet, on the other hand, of all comparisons that require greatness, there is none so demanding as having the willingness to lay down our lives for any fellow believer. The two taken together portray Christianity in a most endearing way and exhibit it as motivation to the spiritual perfection of our nature and the completion of our joy.^[23]

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[1] Ambrosiaster: Ancient Christian Texts, op. cit., p. 54

[2] Thomas Aquinas: Summa Theologica, Vol. 4, pp. 27-30

[3] Cf. Mark 2:5-7; 10:17-18; John 6:38-39; 8:31, 48; 10:30-33, 36-39; 14:6

[4] John 13:58

[5] Acts of the Apostles 20:28

[6] 1 Corinthians 2:8

[7] John 3:13

[8] John Calvin: Institutes, Bk. 2, Ch. 14, p. 506

[9] Galatians 2:20; 1 John 3:16; Revelation 1:5

[10] Luke 22:42

[11] John Owen: Doctrine of Justification by Faith, p. 269

[12] John Owen: Of Communion with God, p. 88

[13] 1 John 4:2-3

[14] John Owen: The Doctrine of the Trinity and the Person and Satisfaction of Christ, p. 69; See also: A Vindication of Some Passages in a Discourse Concerning on Communion with God, p. 66

[15] John Flavel: The Fountain of Life, p. 93

[16] John 13:15

[17] Ibid. 13:34

[18] Ibid. 15:12-13

[19] Edwards, Jonathan, Works of, Vol. 6, Seventeen Occasional Sermons, Sermon 16, p. 1666

[20] See 1 Corinthians 13:4-8

[21] Scott, Thomas, Theological Works, op. cit., p. 115

[22] Ibid. Commentary on the New Testament, op. cit., p. 699

[23] Simeon, Charles: First Epistle of John, op. cit., p. 445

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXIV) 10/25/21

^3:16 So now we can tell who is a child of God and who belongs to Satan. Whoever is living a life of sin and doesn’t love his brother shows that he is not in God’s family;

EXPOSITION

It is no coincidence that John 3:16 and 1 John 3:16 bear a close resemblance to each other. What Jesus said to Nicodemus was what inspired John to write about the peace God’s love brings that surpasses all human understanding.[1] And what a moment it must have been when John heard the Master say that He did not come as a Prince to be served, but as a servant for others and give His life as a ransom for the world.^[2] And after Jesus returned to heaven, the Father sent the Holy Spirit to help us be like shepherds, guiding and watching over His flock – the Church. After all, they were the ones He ransomed from sin’s slave market that cost Him His life.^[3]

The Apostle Paul took this as God’s way of showing His love for us, even while still living in sin.^[4] He reminded the Ephesians of how the Anointed One lived a life full of love, and we should do the same in His honor. And just as the priest offered sweet-smelling incenses on the altar in the Temple’s Holy Place, so we can do the same by offering our talents, gifts, and spiritual abilities to help others to the glory of God the Father.^[5] And the best way to begin is in our homes among our families.^[6] Furthermore, we should do so because we know that soon time will run out for us and, eventually, the whole Church.^[7]

And the Apostle Peter points to one of the great motivators who inspires us to live as a giver, not a getter. God paid a ransom that was worth more than silver or gold.^[8] Not only that, but the cost of our redemption involved God’s Son willingly carrying our sins to the cross and suffering the punishment we deserved on our behalf, and by whose stripes and wounds we are spiritually and morally healed.^[9] In fact, we could say that He was murdered to keep us from going to hell.^[10]

But, if we must all suffer, some more, some less, it is easy to see who among them do so for the sake of others. Such heroes are those who, although they could have avoided such hardships by running away, chose to remain faithful than abandon others to whom they are a spiritual lifeline. By such conduct, the love recommended by the Apostle John proved to be valid. In John’s words, “The Anointed One laid down His life for us: and we ought to willingly lay down our lives for the brethren.”[11] But if those who abandoned their posts had willingly endured suffering on their fellow believers’ behalf, they would have unquestionably done the same.[12]

By this, we have come to know (have acquired and possess the knowledge of) love (what love is), in that Jesus laid down His life to redeem us.[13] When we look at this in the case of Cain and Abel, Cain’s deed symbolizes hate. He took his brother’s life to benefit himself. In contrast, the Anointed One laid down His life to benefit those who hated Him.[14] We must be ready to imitate our Lord’s idea of love, prepare to sacrifice, even our lives, for the good of others. The abuse of another’s rights, and perhaps existence for one’s sake, is the essence of hatred. However, the willingness to abandon one’s rights for another’s sake is the essence of love. The Anointed One died for those who hated Him.[15] Likewise, Christians must deal with the world’s hatred with love, ready to die for their haters.

Now we come to the perfect example of true love – the Lord Jesus the Anointed One.  Instead of taking a life as Cain did, He came to give life. That is the way we know it was love. The Greek text here in verse sixteen provides this idea with the words: “By this [what I am about to state] we have come to know love.” We came to experience genuine love through the greatest act of love, a Savior who willingly died that we might have eternal life. The primary characteristic of the Anointed One’s love is sacrifice. Love was the motivation for His coming to earth. He demonstrated that love in sacrificing Himself for others.[16]

Where the text reads, “He laid down His life,” the pronoun “He” carries a heavy emphasis. It is because John puts prominence on the One who paid the debt for our sins. He is, unlike any other, an exceptional, one-of-a-kind personality. Jesus chose to die; no one forced Him to give up His life. Instead, He deliberated, planned, and intentionally died to buy forgiveness for our sins.

So, how can we apply this to our Christian lifestyle? We start by proving that our love is genuine. For instance, the way a husband can show love for his wife is not in words only, but by how much he gives himself to her. After all, God gave her to him, so it is his responsibility to protect, provide, and promote her goodwill for his and God’s sake. Just as the Apostle John says that we prove our love for God by loving others, so it is, the husband demonstrates his love for God by loving his wife. Jesus the Anointed One showed us through His crucifixion that Christian love requires sacrifice and service to others. Our Lord’s love sought the welfare of others, not Himself. It puts a moral obligation on believers. Jesus did it to save; we do it to serve.[17]

Therefore, Christians live under a divine imperative; they have an obligation to God. The Apostle John said we “ought to lay down our lives,” which means to owe, be under obligation, or debt. It is a financial term for the responsibility to pay a debt.[18]  The Greeks used the verb opheilō for an “inner moral obligation.” As such, Strong, in his Greek Concordance, says opheilō carries the idea of an ethical obligation instead of a logical necessity. Love is activated when we put it into action. The English word “ought” is a contraction of two words: “owes it.”  We owe it to the Lord to love others as He loved us. Members of the devil’s viper brood care only about themselves, but Jesus laid down His life for His enemies. Therefore, no one can have greater love than to give their lives for their friends.[19]

Thus, it becomes the Christian’s moral obligation to love as Jesus loved. So, if we have a moral duty to do what Jesus did, why don’t we? God may never call on us to give our lives physically for others, but He calls us to sacrifice for others. That may come in the form of material goods or money. We owe something to needy Christians because we owe everything to the Anointed One.[20]

It is also interesting that the Greek verb tithēmi (“lay down”) means to divest oneself of something.  Thus, love deprives itself in order to give to others. As Strong says, “to carry no longer.”[21] Spiritually speaking, Christians must follow the example of their Lord in ridding themselves of selfishness to meet the requests of others about their needs. They seek the highest good in others. It may be inconvenient for them to do this, but convenience is not their core value. This love gets involved with helping underprivileged people.

In summary, just as hatred can result in murder, so love leads to life. True love is willing to give its all for another; it is the capacity to deny self in the interest of others. Jesus laid out this imperative in His farewell address to the disciples: “I’m giving you a new commandment: Love one another. In the same way I loved you, you love one another. This is how everyone will recognize that you are my disciples – when they see how you love each other. The very best way to show your love is by putting your life at risk for your friends.”[22] Even the Apostle Paul sensed an obligation to the Greeks and barbarians.[23]  He owed the Gospel due them, so he was bound and determined to give them the Good News about the Anointed One. It leaves us no room for excuses.

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[1] Philippians 4:7

[2] Matthew 20:28; See Isaiah 53:12; John 11:49-50

[3] Acts of the Apostles 20:28

[4] Romans 5:8

[5] Ephesians 5:2

[6] Ibid. 5:25

[7] Titus 2:13

[8] 1 Peter 1:18

[9] Ibid. 2:24

[10] Ibid. 3:18; cf. Revelation 1:5

[11] 1 John 3:16

[12] The Nicene and Post-Nicene Fathers, Vol. 1, The Confessions and Letters of Augustine of Hippo (354-430) AD, With a Sketch of His Life and Work, Letters of S. Augustine of Hippo (354-430) AD, Letter 228 (428 or 429 AD) p. 1161

[13] Cf. 1 John 3:10; see 2:3

[14] John 10:12

[15] Romans 5:8

[16] Cf. Matthew 20:28; John 10:11, 15, 17-18

[17] Cf. Mark 10:45

[18] Matthew 18:32

[19] Ibid. 15:13

[20] Cf. Romans 13:8; 2 Thessalonians 1:3

[21] Cf. John 15:12-14

[22] John 13:34-35; 15:12-13

[23] Romans 15:27

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THE NEED FOR CALMING ANXIETY

Archbishop François Fénelon (1651-1725) felt that although the war was over and people had gone back to living a peaceful life, because of what happened and its debilitating effect, there were still many who became anxious at the slightest sign of stress caused by their fear of the unknown. So, the good Bishop offered the following advice:

Do not let your natural anxiety consume you because of minor, annoying, imaginary problems all around you. You cannot pray too much when trying to calm your fears. When you frequently seek God for help, the more you will feel His presence throughout the day. A Christian growing anxious over things that have not yet happened will awaken to the sense of God’s presence amid such a crisis.  They are like a child whose mother sees them suddenly lose their temper because they didn’t get their way. When reality hits them, they feel embarrassed that they acted that way.

We should be more concerned about not inventing troubles that don’t exist and concentrate on peacefully fulfilling all our duties and obligations as well as we can. Let your inward fears and anxiety be absorbed by the One who lives in you. Jesus is the only one worthy of our attention. Whenever we become conscious of the impulse to worry over something we don’t know whether it is real or imagined, we must throw them aside so that His grace may possess us completely. It is well to stop when we find our tendency for becoming anxious getting the upper hand. Such faithfulness to grace is beneficial to the body as well as the soul! We are not guilty of neglect of duty; we’ve done our best.  Yet, like Martha when Jesus visited her and Mary after Lazarus’ death, she was more worried about preparing a meal than dealing with her grief.[1] [2]

The Apostle Paul said it very well: Don’t worry about anything, but pray and ask God for everything you need, always giving thanks for what you have. And because you belong to Christ Jesus, God’s peace will stand guard over all your thoughts and feelings. His peace can do this far better than our human minds.[3] And the Apostle Peter believed the same way when he said, “Give all your anxiety to Him because He cares for you.”[4] So, it’s your choice; you can be like Martha, all worried over something unattached to her situation, or like her sister Mary, who knew that taking time with Jesus would help her cope with her fears, worries, and anxiety.

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[1] John 11:3-27

[2] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, p. 27; Vocabulary redacted by Dr. Robert R Seyda.

[3] Philippians 4:6-7

[4] 1 Peter 5:7