Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXV) 11/09/21

^3:18 Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions

William Barclay (1907-1978) says that although the Apostle John is an old and wise Elder, he has an efficient mind and will not leave “righteousness” vague and undefined. Someone might say: “Very well, I accept the fact that the only thing which proves that people belong to God is moral decency in their lives.” But what is righteousness? John’s answer is clear and unmistakable. “To be righteous is to love our neighbors before we say we love God.” That, says John, is a duty about which we should never be in any doubt. And he goes on to produce various reasons why Jesus’ commandment is so central and so binding:

• It is a duty that has been impressed upon Christians from the first moment they entered the Body of the Anointed One. The Christian ethic can be summed up in one word – love, and, from the moment people commit themselves to the Anointed One, they commit themselves to lives in which the driving force is love.

• For that very reason, the fact that people love one another is final proof that they passed from being spiritually dead in sin to spiritually alive in the Anointed One. Life without love is like being deceased. To love is to be in the light; to hate is to remain in the dark. We need no further proof of that than to look into the face of someone in love and the countenance of someone full of hate; it will show the glory or the deep darkness in that person’s heart.

• Further, not to love is to become a murderer. There can be no doubt that John is thinking of the words of Jesus in the Sermon on the Mount when He told the crowd, “You’re familiar with the command to the ancients, ‘Do not murder.’ I’m telling you that anyone who is so much as angry with a brother or sister is guilty of murder. Carelessly call a brother ‘idiot!’ and you just might find yourself hauled into court. Thoughtlessly yell ‘stupid!’ at a sister, and you are on the brink of hellfire. The simple moral fact is that words kill.”[1] [2]

Paul W. Hoon (1910-2000) notes that a closed heart is revealed with a closed hand. But an open hand does not mean an open heart. Religion needs to guard itself against over-spiritualization of down-to-earth, practical helpfulness. Christian ethics, says Hoon, must apply to all layers of human society and the needs within God’s family. Ministries of the Church should never be out to make a profit.[3] If they do have bake sales, Saturday meals, Rock-a-thons, it is raising money for some mission or outreach of the Church. We must not confine our charitable giving to just fellow believers; our fellow citizens also join our brothers and sisters in the Lord in the community.[4]

John Phillips (1927-2010) says that the Apostle John reveals another trap. It is easy when the heart is moved to help, but we settle for talking about it instead of doing something about it. It has led to several sayings in our language, such as “all talk and no play” and “empty words.” That’s why John calls on his readers that, if nothing else, be practical. All it takes is for us to read the sharp words of our Lord of what will happen when He returns:[5]

When He finally arrives, blazing in beauty and all His angels with Him, the Son of Man will take His place on His glorious throne. Then all the nations will be arranged before Him, and He will sort the people out, much as a shepherd sorts out sheep and goats, putting sheep to His right and goats to His left. Then He will turn to the ‘goats,’ the ones on His left, and say, ‘Get out, worthless goats! You are good for nothing but the fires of hell. And why? Because:   I was hungry, and you gave Me no meal, I was thirsty, and you gave Me no drink, I was homeless, and you gave Me no bed, I was shivering, and you gave Me no clothes, Sick and in prison, and you never visited.’   Then those “goats” are going to say, “Master, what are You talking about? When did we ever see You hungry or thirsty or homeless or shivering or sick or in prison and did not help? “He will answer them, “I am telling the solemn truth: Whenever you failed to do one of these things to someone who was being overlooked or ignored, that was Me – you failed to do it to Me.”[6]

Raymond Brown (1928-1998) notes the Apostle John is not pleading for sincerity over hypocrisy. Secessionists who walked away from the congregation were not hypocrites: they did not preach one procedure and follow another. Instead, they taught that actions were not essential to express one’s salvation, since they already possessed everlasting life through faith in the Anointed One. Hence, John’s attack was when he insisted that to love God, we must love one another, and loving not only in words but deeds of love. John is adamant that this is one of the vital principles that must continue to manifest itself in life. People cannot claim to be in the light and hate their fellow believers; such hate signifies they are in the darkness. So likewise, no one can claim to belong to the truth and hate their brother or sister – truth manifests itself in deeds of love, not in neglect.^[7]

Simon J. Kistemaker (1930-2017) says that faith and love have one thing in common: both need deeds to prove their genuineness. Therefore, words of love that are not transformed into action become senseless blabber. The Apostle Paul makes this same truth clear to the Corinthians.[8] Thus, our claims of love correspond with our efforts. Furthermore, what we say about love must agree with the Word of God, so we complement our words with acts of love.[9]

Stephen S. Smalley (1931-2017) notes that we have the Apostle John’s summary of what he has stated so far and draws a practical conclusion from verses sixteen and seventeen. It proves that love is to be functional, not theoretical. So, the way a believer shows love is as vital in quality as it is in quantity. As such, Christian faithfulness implies Christian faith. Behind all this is the possibility that some of the believers in the Church to whom John was writing were neglectful in their duty as stewards in meeting the needs of their brothers and sisters.[10]

James Montgomery Boice (1938-2000) says that some believers might ask, “What does this supreme example of self-sacrifice by Jesus the Anointed One have to do with ordinary Christians?” Boice exclaims that it has everything to do with how Christians respond to fellow citizens in need. After all, believers are recipients of such selfless giving in that the Anointed One died on their behalf when He had no other reason to die.[11]

Michel Eaton (1942-2017) brings up a valid point. We must closely observe those who encourage others to stop talking about love and start practicing love, to ensure they are not spiteful. It is quite possible, says Eaton, for someone to be quite bitter in denouncing others for not showing more love. It is a classic form of hypocrisy. Remember, to love is more than a thought; it is an act of the will. Love is imaginative, ingenious, and inventive. It finds ways of overcoming evil with good. Our love must be impartial, says Eaton. Most of all, we must take love seriously. The lack thereof may bring ruin to someone’s life, but showing it cannot help but make a big difference.[12]

William Loader (1944) alerts us to be aware that those who preach a conflicting gospel and make false assumptions about faith are often the ones who neglect those in need. They push aside such practical involvement as insignificant to their spiritual message. The Apostle Paul found such a lack of compassion in the Corinthian community, where failure to share food with the needy was mocking the Lord’s Supper.[13] In the Apostle John’s Ephesian community, the wealthier ones were ignoring the poor among them. Loader says this may be a reference to the secessionists who ended up leaving the congregation.[14]

David Jackman (1945) mentions that we cannot love with empty words, but with genuine evidence. To ask others to do something you won’t do is the height of hypocrisy. Furthermore, don’t let your ministry among those needing help become a habit or chore. It is also like an individual talking about all the fine houses and luxury cars they could buy if they wanted to, but their bank account is empty, and their credit score is zero. Misunderstanding the consequences of absent love can be fatal. John is not talking about physical death but being forever separated from God with no chance of reconciliation. Jackman then leaves us this composition based on the fruit of the reborn spirit:

Joy, Love exulting; Peace, Love at rest: Patience, Love enduring in every trial and test. Gentleness, Love yielding to all that is not sin. Goodness, Love in actions that flow from the Anointed One within. Faith, Love’s eyes opened to see the living Anointed One; Meekness, Love not fighting but bowing at Calvary. Temperance, Love in harness and under the Anointed One’s control. It means that since the Anointed One is the embodiment of Love, Love, then, is the Anointed One living in the soul.^[15]

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[1] Matthew 5:21-22 – The Message

[2] Barclay, William: The New Daily Study Bible, op. cit., The Letters of John, pp. 92-93

[3] Hoon, Paul W., The Interpreter’s Bible, Vol. XII, op. cit., p. 265

[4] Williams, Ronald R., Letters to James and John – Cambridge, op. cit., p. 41

[5] Phillips, John, Exploring John’s First Epistle, op. cit., pp114-115

[6] Matthew 25:31-33, 41-45 – The Message

[7] Brown, Raymond E., The Epistles of John – Anchor, op. cit., pp. 476-477

[8] 1 Corinthians 13:7

[9] Kistemaker, Simon J., James and I-III John, op. cit., p. 312

[10] Smalley, Stephen S., 1, 2, 3 John – Word Commentary, Vol. 51, op. cit., p. 198

[11] Boice, James Montgomery, Expository Commentary, op. cit., p. 95

[12] Eaton, Michael, 1, 2, 3, John, op. cit., pp. 115-116

[13] 1 Corinthians 11:17-32

[14] Loader, William, The Johannine Epistles – Epworth, op. cit., p. 42

[15] Jackman, David, The Message of John’s Letters – The Bible Speaks, op. cit., pp. 101-102

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXIV) 11/08/21

^3:18 Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions

Lyman Abbott (1835-1922), an American Congregationalist minister and a leading exponent of the Social Gospel Movement, [1] explains that no one can truly lay down their life for another unless they are willing to die. For instance, if a young person joins the military and a war breaks out overseas but when called to duty, they say, “I cannot go there because I would be risking my life and the life of my children,” they prove unwilling to jeopardize their life for others. The value of the Anointed One’s life was not in the crucifixion. It was not simply by dying that He saved the world, but by willingly laying down His life for the world.

Passion week began when Jesus was born, says Abbott; it stretches from Bethlehem to Calvary, from the cradle to the cross, from “Glory to God in the highest”[2] to “We Have Heard the Joyful Sound, Jesus saves, Jesus saves.”[3] So, laying down one’s life does not necessarily involve pain and suffering. However, while you may express love without agony, you cannot be a Savior without pain. Once the Anointed One came into the world bringing the message of eternal love, it was not the piercing spear that proved Him the Redeemer; it was the spear thrust that showed that there was such love in the Anointed One’s heart that He was willing to die as an offering for love’s sake. The Cross is the glory of the Anointed One because it shows how far love is ready to go when He sacrificed His sinless life for sinful mankind. The Anointed One’s Cross is a witness of the Divine Life that is saving the world. The Anointed One risked His life for us. Therefore, we must be willing to give up everything for one another.[4]

Theodore Zahn (1838-1933) examines what the Apostle John says about showing agapē love toward fellow citizens and Christians. Such love, says Zahn, always means a caring emotion expressing itself in deeds, such as what John describes here in verse eighteen. In addition, however, it is occasionally articulated in fellowship and the celebration of Communion.[5] To put it mildly, John is talking about a love being manifested not just in words but deeds.[6]

Robert Cameron (1839-1904) asks: “How do we know that we love?” In other words, what method allows love to show itself? We know that we love because God has taught us what love is. It is the rescuer’s act of love instead of the murderer’s act of hatred. It is the sacrifice of self for the good of others, and not the sacrifice of others for the actual or supposed good of self. “Herein,” John says, “We come to know love because He [the Anointed One] laid down His life for us.” Don’t forget, Jesus gave His all on our behalf. Thus, it provides the divine definition and explanation of love – a description of actions, not words.

Furthermore, we must keep in mind, notes Cameron, that the words “of God” are not in the Greek text. Thus, we learn, not merely what the love of God is but the essence of love itself. We can understand what love is by looking at the cross. Nowhere else is sin in its deepest and most polluted nature presented so graphically. The cross is the measure of everything. This amplified concept of love gives rise to the loftiest moral and spiritual emotions. Its origin is in the bosom of God; the Anointed One’s burning heart beats in everyone who believes in Him, and its example is the incarnation hanging on the cross. That is what love is, and this is the way we come to know it.[7]

Paul E. Kretzmann (1883-1965) states that first of all, the Apostle John makes a general application of the thought included in the last sentence: “Do not wonder, brothers and sisters, if the world hates you.” In fact, what righteous Abel experienced in the first days of world history has been the case for all righteous believers since his time. So, it must not be a matter of surprise to us if we incur the dislike and endure the hostility of worldly inhabitants.[8] It occurs even though Christians let unbelievers see the most wonderful blessings ever brought to humanity. So, even when the believer aims to do good to all mankind, degenerate sinners persistently resent the refusal of Christians to join them in their immoral lifestyle. We should not marvel at this. We are dealing with the world, with the children of unbelief, with such who willingly become identified with Cain’s trespass. Because unbelievers prefer their life of sin and unbelief, which will finally land them in everlasting destruction, they cannot but hate Christians for outdoing them.

Therefore, the Apostle John, says Kretzmann, admonishes: “My little children, let us not love with insincere words, but with sincere deeds.” The Apostle James says that talk is cheap.[9] It does not provide warm clothing or nourishing food. Unless backed up by actual deeds, the mere expression of goodwill without acts that assist with what is needed is a worthless gesture, a hollow sound. In some cases, it may be a Christian’s forgetfulness when they fail to provide for needs, they’ve discovered. Still, there is the danger of damnable hypocrisy in others, that greed and love of money keep the professed Christian from showing concrete proof of brotherly love. This caution is certainly timely in these last days of the dying out of true love.[10] [11]

C. H. Dodd (1884-1973) believes that the reader will notice an inevitable descent from the grandeur of verse sixteen to the apparent street-talk of verse seventeen. But this is characteristic of the Apostle John’s writings. He narrows the gap between righteousness and unrighteousness to what is realistically understood by the average person, namely, that righteousness means doing right and unrighteousness means doing wrong. Therefore, it interprets love as something real, not artificial. It may be as simple as giving a meal to a hungry person, or rising to the level of self-sacrifice comparable with the sacrifice of the Anointed One. But when all is said and done, it is love.[12] Some people concentrate so hard on the big acts of love that they forget the smallest deed. Yet, in God’s eyes, they are equal.[13]

Rudolf Bultmann (1884-1976) says that it is absurd that the “love of God” lives in someone who is not compassionate. How can the divine love God gave not be contained in “brotherly love?” They are not different kinds of love. Only the object of such love will determine its intensity, namely, something simple or something sacrificial. The seriousness of Jesus’ command to love is deepened by – “not in word” “but with action.”[14]

Greville P. Lewis (1891-1976) explains that the KJV rendering of “shutteth up his compassion” is the same as saying “to slam the door in someone’s face.” In fact, the Greek verb kleiō means “to make something inaccessible by obstructing the entrance.” Sometimes, says Lewis, it is easier to be moved to compassion over humanity’s misfortunes than love the individual human. The truth is, some people claim that they love everyone in general while loving no one in particular.

But Lewis does not mince words with those who protest, “But I do love people!” Yet, they fail to put it into action. When they look around at all the calamities, poverty, and tyrannies wreaking havoc in the world yet do not lift a finger to help, they are just wagging their tongues. The only thing it may cost them is friends. It’s why preaching has become such a hazardous occupation. If you tell the truth, it may see some members leave, but you cannot tell a lie just to keep them. We must remember what others have said in God’s Word.[15] Love must not only be felt and voiced but expressed in reality by deeds of love.[16]

What Lewis says reminds me of what the doctor in Dostoevsky’s The Brothers Karamazov said to Father Zosimus: “I love humanity,” he said, “but I wonder at myself. The more I love humanity in general, the less I love individuals in particular.” “In my dreams,” the doctor said, “I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living together in the same room with anyone for two days, as I know by experience.”[17]

Amos N. Wilder (1895-1993) says that Paul’s application of this high spiritual truth on love is very down-to-earth. Too often, Christians consecrate so hard on possessing their heavenly treasures that they forget how to use their earthly goods. There have been occasions when after a person died and family and friends gave their eulogies, their description of the individual did not match the dead person’s everyday conduct or attitude. The same is often true of Christians. Our responsibilities both in our spiritual life and our daily life are both given by God. All of them must be done in love. No doubt that’s why the Apostle Paul said, “Whatever you do, do it all for the glory of God.”[18] [19]

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[1] The Social Gospel Movement was a religious movement that arose during the second half of the nineteenth century. Ministers, especially one’s belonging to the Protestant branch of Christianity, began to tie salvation and good works together. They argued that people must emulate the life of Jesus the Anointed One. To honor God, people must put aside their own earthly desires and help other people, especially the needy. The purpose of wealth was not to hoard it but to share it with other, less fortunate people. The ideas that originated from the Social Gospel would heavily influence the Progressive Movement. 

[2] Luke 2:14

[3] We Have Heard the Joyful Sound, Priscilla J. Owens (1829-1907), published 1898

[4] Abbott, Lyman: The Biblical Illustrator, op. cit., p. 209

[5] Jude 1:12; 2 Peter 2:13

[6] Zahn, Theodore, Introduction to the N.T., Vols. I-III, op. cit., p. 289

[7] Cameron, Robert: The First Epistle of John, op. cit., pp. 142-143

[8] John 15:18; Matthew 10:16

[9] James 2:15-16

[10] Matthew 24:12

[11] Kretzmann, Paul E., Popular Commentary, 1 John, op. cit., pp. 569-570

[12] Cf. 1 Corinthians 13:4-8

[13] Dodd, C. H., The Johannine Epistles, op. cit., p. 86

[14] Bultmann, Rudolf, The Johannine Epistles – Hermeneia, op. cit., p. 56

[15] See Matthew 7:21; James 1:22; 2:15-17

[16] Lewis, Greville P., The Johannine Epistles, op. cit., pp. 86-87

[17] Dostoyevsky, Fyodor (1821-1881). The Brothers Karamazov, Macmillan, New York, 1912, p. 36

[18] 1 Corinthians 10:31b

[19] Wilder, Amos N., The Interpreter’s Bible, Vol. XII, op. cit., p. 265

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THE DANGER OF COMPROMISE

Archbishop François Fénelon (1651-1725) became concerned that too many in his congregation thought only of themselves. Yes, they had gone through hard times, but so had others. He knew that not everyone had an abundance from which to give, but everybody no doubt had something they could share. So, instead of scolding them, he wanted to provide them with a message of encouragement. Here are some of his words:

The first commandment of the Law alone is enough to banish all excuses to keep from responding to His command.[1] He invited them to observe how our Lord heaped together expressions that would anticipate everybody’s avoidance and reservations concerning God’s jealous love, requiring not merely the heart’s strength and power but that of the mind and thought. Who can be so self-deceived as to think one loves God if one does not willingly consider God’s law or try diligently to fulfill God’s holy will?

Be sure that all those reluctant to embrace what God’s love requires are still a long way off from obeying it. There is only one proper way of loving God: to do nothing except with and for Him, and follow his call with a free spirit. Those who try to compromise while holding on to the world with one hand cannot believe this, so they risk being among those “lukewarm’’ persons whom God will reject.

Surely, those careless souls who say, “l will go this far. But no farther” must be most displeasing to God. Is it fitting for the clay to dictate to the potter?[2] What would society think of household staff or company employees with such an attitude, not fulfilling their duties for fear of exposing their loyalty? And if that is the case, what will the King of kings say if we pursue such cowardly conduct?

The time is at hand; He will soon come; let us prepare His way. Let us adore that eternal beauty that never grows old and imparts perpetual youth to those who love no one above Him. Let us turn away from this miserable world, which is already beginning to crumble. How many great people we have seen pass away beneath the cold hand of death! We, too, will soon be called to leave this world we love so clearly, and which is nothing but vanity, weakness, and a mere shadow passing by.[3]

When the Jewish exiles returned to Jerusalem to rebuild the city, the people told the scribe, Ezra, “Get up, for it is your duty to tell us how to proceed in setting things straight. We are behind you, so be strong and take action.”[4] But the Apostle Paul spelled it out differently for young Timothy to share with his congregation. He wanted to remind them they are God’s family. Here’s what the Apostle dictated: Don’t be harsh or impatient with the elders. Talk to them as you would your father and young boys to their older brothers. Reverently honor older ladies as you would your mother and girls to their older sisters. Take care of childless widows with no family or close friends. Tell these things to the people so that they will do the right thing in their extended family. Anyone who neglects to care for church members in need repudiates the faith. That’s worse than being an unbeliever.[5]

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[1] Cf. Luke 10:27

[2] Isaiah 45:9; cf. Romans 9:21

[3] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 28-29; Vocabulary redacted by Dr. Robert R Seyda

[4] Ezra 10:4

[5] 1 Timothy 5:1-8

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXIII) 11/05/21

^3:18 Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions

It should not be too challenging to be a blessing by visiting someone sick or shut-in. If you continue in the grip of selfishness, you will live in misery. This is love based on an Anointed One-centered love. It is divine love, love that comes from fellowship with God, who is love.[1] It is insufficient to announce our intentions to help fellow believers; we must take time to do what we said we would do for them. True love always meets needs. It proves that genuine love is not emotional sentimentality. It is not gushing over people and telling them how wonderful they are and how much you want to help them.  That is a form of love, but it is not biblical love. Biblical love is something far more significant than feeling sorry.   

COMMENTARY

Bede the Venerable (673-735 AD) tells us that if a brother or sister has so little they cannot even find enough to eat, we ought to give them at least the basic necessities of life. So likewise, if we notice that they are deficient in spiritual things, we ought to guide them in whatever way we can. But, of course, we must be sincere in doing this, not looking for praise from other people, not boasting, and not pointing out that others who are richer than we are and have not done nearly as much. Someone who thinks like that is full of selfishness, and the gift of truth has no place in their heart, even if it appears on the surface that they are showing concern for others.[2]

Bernard of Clairvaux (1090-1153) writes about the different degrees of love. He mentioned the incident when Jesus met the woman by Jacob’s well in Samaria and how the people in her village reacted to her testimony: “Now we believe, not just because of what you told us, but because we have heard Him ourselves.”[3] So we have the same testimony by saying, “No longer do we love God because of our needs, but because we have tasted and seen how gracious the Lord is.”[4]

Our momentary needs have a speech of their own, says Bernard, proclaiming the blessings they received from God’s favor. Once this is recognized, it will not be hard to fulfill the commandment of reaching out to our neighbors in love. If you love God the right way, you’ll love all His children the proper way. As the Apostle Peter explains, “Now you can have a true love for everyone because your souls have been cleansed from selfishness and hatred when you trusted the Anointed One to save you.”[5] Such love is worth giving thanks for since it is spontaneous; since it is shown not in word but deed and honestly. Those who love in this fashion love whether they are loved or not. It’s because they do not seek to please themselves, but for the glory of God and the Anointed One’s sake, even as Jesus did not give for His benefit, but ours.[6]

On the subject of putting our words to work, Thomas Aquinas (1225-1274) was asked whether it is necessary for salvation that we show our enemies the signs and effects of love? Some say, it would seem that this forces a person to show their enemy how much they care for their wellbeing. For instance, did not the Apostle John write we should not just talk about love; to practice real love?”^[7] A person can only love someone by displaying the signs and effects of love. Therefore, kindness requires that a person show their enemies the cause and effect of their passion. In addition, our Lord said, “Love your enemies,” and, “Do good to them that hate you,”^[8] and all in one breath. Now, kindness demands that we love our enemies. Therefore, it also requires that we should “do good to them.”^[9]

On the contrary, says Aquinas, by doing good to those who despise you, you are doing good at the height of perfection.[10] Now kindness does not require us to do everything to perfection. Therefore, God’s command does not mandate that our compassion for our enemies must have a positive outcome. Instead, the results impact our inward love in line with what we’ve been able to do outwardly. Therefore, to fulfill the command to love our enemy, it is necessary that we inwardly love our enemies in general, but not individually, unless inspired by the Spirit to do so.^[11]

William Perkins (1558-1602) points to the Church of Macedonia as poor and in extreme need, yet they send relief to other congregations and are commended for it by the Apostle Paul.^[12] Their poverty excused them, yet they were liberal in their giving, not only according to but even beyond their abilities. Moreover, our Savior, the Anointed One, lived on contributions. For instance, Joanna, the wife of King Herod’s steward, was ministered to by Chuza and Susanna with what they could give.^[13] In fact, Chuza and Susanna did this without begging for alms, says Perkins, as some in the Catholic Church claim, but by volunteers and contributions from their congregation.

Now, says Perkins, Paul was so poor, he used contributions to sustain his ministry.^[14] Just like the offerings under the First Covenant for the maintenance of the Temple Altar were a matter of high cost and care, especially in sacrifices and ceremonies. Yet, everyone was responsible for their portion, the poor, as well as the rich. Now in the Final Covenant, the Altar is taken away. Yet, we have something in its place, namely, those under-privileged believers, even pastors, of which we all are consciously responsible, in the same way, the Jews maintained the Temple Altar. The Apostle John recommends here in verse eighteen to be charitable, not that which consists in words only, but which proves itself in actions, teaching that the one is in no way sufficient without the other. Lastly, we can divide humanity into these two groups: some are givers and receivers.[15]

Thomas Scott (1747-1821) says that if we do what the Apostle John tells his readers to do, it is by faith in the Anointed One. By loving God, they would manifest the “fruit of their reborn spirit.”[16] First, it proved that they knew the truth about love and experienced its power in their hearts. Then they were able “to assure their hearts were in harmony with God,” in a humble confidence of His acceptance and expectation of having all their needs supplied, from the riches of His glory in the Anointed One, Jesus.[17] [18]

Richard Rothe (1799-1867) says that at this point, the Apostle John goes from telling a story to urging his readers not only to talk about love but put love into action. Rothe says we should “consider our interest so sincerely, that we will not be satisfied with the word love.” In other words, just saying I love you to God or our fellow believer, we’d rather show it than just talk about it. It’s why John combines “word” with “tongue.” Scholars believe that “word” denotes a promise, and “tongue” implies carrying it out. That way, it becomes love in word and deed. You cannot separate them for love to be genuine. In fact, the best way to say you love somebody is to do something out of love.

Rothe goes on to say that love includes surrendering oneself so that our act of love can have a lasting impact. So, why do many expressing love seek to deduct themselves from the wholeness of the gift? Just saying that you are willing to love by doing something nice for someone is only part of what love means. It’s not enough to feel love; you must express love. Loving with words is inactive, but love in action is alive. If faith the size of a mustard seed can move mountains, [19] says Rothe, an act of true love can give rise to a great and influential work of love, no matter how small.[20]

John J. Lias (1834-1923) says that the way the Apostle John uses this form of address is always when the Apostle wishes to address his flock seriously, and especially when he desires to warn them against some error.[21] With these words, he closes this sub-section and opens the next, as his manner is. The idea here is the truth. We should read “word” here for “tongue.” The sense is plain enough that our Christian walk with the Anointed One is not unproductive lip service, but the devotion of the heart, shining out of our life. The end of those who make professions they do not attempt to carry out in practice is seen in the barren fig tree’s miracle.[22] [23]

Lias goes on to write that the little kindnesses of ordinary life require a constant readiness to give up our will and pleasure to serve others; these are the threads woven together to make up the life of the Anointed One in the soul. It is not all who can devote themselves to some great charitable endeavor. But all can minister, in one way or another, to the needs of those around them. Those needs are of various kinds, physical, mental, spiritual. Only those striving to the best of their power to minister to such conditions can be said to have the Anointed One’s love abiding in them.[24]

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[1] 2 Corinthians 5:14

[2] Bray, G. (Ed.), James, 1-2 Peter, 1-3 John, Jude, op. cit., p. 204

[3] John 4:42

[4] 1 Peter 2:3

[5] Ibid 1:22

[6] Bernard of Clairvaux: On Loving God, Ch. 9, p. 26

[7] 1 John 3:18

[8] Matthew 5:44

[9] Ibid. 7:12

[10] See Enchiridon by Augustine of Hippo, Ch. 19, §73

[11] Thomas Aquinas: Summa Theologica, Vol. 3, p. 313-314; 401-402

[12] 2 Corinthians 8:2

[13] Luke 38:3

[14] John 13:29

[15] William Perkins (1558-1602): Case of Consciences, Ch. 5, p. 599

[16] Galatians 5:22

[17] Philippians 4:19

[18] Scott, Thomas, Exposition of the Whole Bible, Vol. 5, op. cit., p. 700

[19] Matthew 17:20

[20] Rothe, Richard, The Expository Times, op. cit., June 1893, p. 411

[21] See Chapters 2:1; 3:7; 5:21

[22] Luke 13:6-9

[23] Lias, John J., The First Epistle of St. John with Exposition, op. cit., p. 268-269

[24] Ibid. The First Epistle of St. John with Homiletical Treatment, op. cit., p. 268

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXII) 11/04/21

^3:17 Suppose a wealthy believer who has all the necessities of life sees a poor fellow believer without many 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.

Just think, in the last few wars, men and women have given their lives for people they do not know and whose language they do not speak, just because it was their duty as military members. They did so out of hate for the enemy and love for their country. Many of those who did were not Christians, yet they were willing to make such self-sacrifice. So, how much more should we who serve in God’s army be ready to do the same?

I remember visiting the WWII Memorial Cemetery in Manila, Philippines, maintained in beautiful condition. Pride and passion welled up in my heart and soul as I walked by thousands of gravestones engraved with the names of American soldiers, sailors, and airmen. Tears came to my eyes as I thought about what Jesus said in giving our lives for our friends. But to most of these military servicemen and women, they knew very little about Filipinos; most had never been to the Philippines, and perhaps only a few had made friends with these precious people. So, I ask, what do you say about those willing to lay down their lives to protect and free people they don’t even know? As human beings, they laid down their lives for fellow human beings – their friends.

David Legge (1969) says that if we are to demonstrate brotherly love that proves the presence of eternal life, we not only need to lay down our lives willingly but be ready to volunteer in meeting the needs of our brothers and sisters. Legge notes the use of the term “bowels.” He offers the following insight on this: “If we possess life, (bios), we get ‘biology’ from it. If we possess things that give life and sustenance but refuse to share them – the Apostle John says, we ‘shut up the bowels of compassion.’” He notes that the bowels (intestines) were understood to be the seat of affections in the ancient world. It is used as a figure of speech, the same way we use “heart” today. When we talk about someone having a big heart, we do not imply that big red thing that beats in our chest. Rather, we talk about the seat of our emotions. But literally, what John says is, if we possess material possessions and turn off our feelings for the need of others, we’re keeping them from enjoying life. Consequently, God’s love cannot be in us.[1]

Douglas Sean O’Donnell (1972) mentions that one expression of Jesus-like love is self-sacrifice, even the most extreme – the once-in-a-lifetime sacrifice of one’s life to save another. The other expression of Jesus-like love is compassion. It is a practical everyday-of-our-life concern and caring for others. It is what John taught back in verse seventeen. His rhetorical question is similar to Apostle James’ question on the subject.” [2] Ironically, wishing them to “be warmed and filled” is another way of saying, “I wish you well as you take care of yourself” or, more pointedly, “May God feed and clothe you because I certainly won’t.” Unfortunately, these bitter-sweet words are filled with the bitter poison of hypocrisy. Just as faith without works is dead, so God-talk about God’s Love without looking out for the physical and financial needs of our brothers and sisters in the Anointed One is nonsense.[3] [4]

3:18 Dear children, let’s not merely say that we love each other; let us reveal the truth by our actions.

EXPOSITION

Apparently, the Apostle John took a deep breath and then started again with his instructions on being a good steward of God’s gifts, both material and spiritual, in helping those in need. Jesus once delivered a powerful parable to illustrate this point, where He made it clear that what we do for others in need is the same as doing it for Him. Likewise, not doing what we should expect in denying them any assistance is the same as being unkind to Him.^[5] Not only that but don’t pretend to love the ones you are helping if your love is not sincere. In fact, you should hate merely going through the motions to get the applause of your fellow believers.^[6] And if you are not sure what real love is, the Apostle Paul gave the Corinthians an excellent definition.^[7] Not only that, but God did not send His Spirit to dwell within us and then leave it up to us to decide whether to use the spiritual freedom, He gave us to ignore the needs of others and spend all of our time spoiling ourselves.^[8]

God did not redeem and call us out of the darkness of sin, so we could do what we want without paying any attention to what He says He wants us to do. That is why the Apostle Paul told the Galatians that when they see someone doing just that, go to them, alert them, and assist them in getting things straight. As true brothers and sisters in union with the Anointed One, we are not to hurt one another but help one another.^[9] And even while he was in prison, Paul called for more unity in the community of believers.^[10] What made Paul so sure that this would bring healing to the body of believers? He recalled all the good things for others that the Church had done out of faith and love.^[11] So, don’t pretend to care if you don’t. Such hypocrisy will make you look like a two-faced person to your fellow believers.^[12] But, on the other hand, real love will prove that you are a genuine Christian.^[13]

Among the non-biblical scriptures connected with the Bible is a manuscript attributed to the dying commands of the twelve sons of Jacob. It was part of the Oskan Armenian Orthodox Bible of 1666. Archeologist’s found fragments of similar writings at Qumran. It is generally considered prophetic. The Testaments were written in Hebrew or Greek and reached their final form between 100-200 AD. That made it available to the Apostle John. In this work, we find an appeal that reads: “And now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and word, and the inclination of the soul.” [14]

This message here in verse eighteen, as in chapter two, [15] introduces the summation of this section. Some inquire whether the absence of “by this” with the first pair “may we not love in word nor tongue” and “but in truthful words” introduces a false antithesis? To them, it sounds like saying, “don’t greet someone with a hug and a kiss, but with a sincere expression of greeting.” One may love in word only, yet the affectionate words may be quite sincere; this is a typical case. People may say kind things they mean at the moment, but afterward, they do not take the trouble to act kindly. But to love with the tongue only is far worse. It is saying kind things that one does not mean and knows to be unreal. Deeds are needed to complete the kind words. Such words require truthfulness in order to correct an insincere tongue.

“My little children.” John uses this term of endearment here because he is about to chastise his readers. He genuinely cares about their spiritual condition. John now calls for continuing love that demonstrates itself with good deeds to prove its validity. Loving in “deed” stands over against loving in “word.” Some people are all talk with no involvement. God’s standard for love manifests itself in achievement. A believer of true love does something about meeting the needs of others. To love in “deed” means that the one offering kindness does something to provide for a needy person.

Furthermore, love is more than sentiment; it involves the reality of engagement. Love loves genuinely. Mouthing pious platitudes is not love. True love shows itself in service to others. Love always produces true love for fellow believers. Unfortunately, as the Apostle James notes, some Christians are not telling the truth about their intended kindness.[16] True love costs something. It cost Jesus’ life to pay the penalty for our sins. What it costs you is small in comparison to what Jesus gave. The basic principle here is that we find the manifestation of genuine love in vital performance, not in verbal prediction.

As the old saying goes, “Talk is cheap.” God expects involved love, not inexpensive handouts. When we attempt to substitute words for action, we miss the heart of biblical love. Divine love, in fact, meets the needs of others. God wants Christians to love with their heart, not their head. We cannot meet the standard God expects of us love with anemic love.[17] We draw on God’s Love to love others.[18] Agape love requires the filling of our spirit with God’s Spirit.[19] We need to ask Jesus to fill us with Calvary’s love.[20] He will make our burdens lighter if we extend love to others.[21] Our problems do not seem dreadful when we love and help others as they do when we avoid our Christian duty.

---

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

[2] James 2:15-16

[3] Cf. John 1:18; 6:46; 1 John 4:9, 12, 20

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

[5] Matthew 25:41-45

[6] Romans 12:9

[7] 1 Corinthians 13:4-7

[8] Galatians 5:13

[9] Galatians 6:1-2

[10] Ephesians 4:1-3, 15

[11] 1 Thessalonians 1:3

[12] James 2:15-16

[13] 1 Peter 1:22

[14] The Testaments of the Twelve Patriarchs, Trans. R. H. Charles, Adam and Charles Black, 1908, Testimony of Gad, Ch. 6:2, p. 155

[15] 1 John 2:28

[16] James 2:14-17

[17] See Revelation 3:16

[18] See 1 Peter 1:22

[19] Galatians 5:22

[20] John 3:16; 1 John 3:16

[21] Matthew 11:29

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXI) 11/03/21

^3:17 Suppose a wealthy believer who has all the necessities of life sees a poor fellow believer without many 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.

John J. Lias (1834-1923) says that instances of “bowels” in the sense of the seat of the affections constantly occur in the First Covenant.[1] The nearest equivalent in modern English would be “hardens their heart against them.” It seems as if a Christian refusing to help a fellow believer in need violated the principles of Christianity, even to the promptings of human nature. Some think that the Apostle John’s words convey that such Christians must force themselves to act against their better feelings when, in fact, it would “grieve God’s Spirit.”[2] The Revised Version gives the idea that a love that once lived in them has already moved out. “Love of God” means God’s Love, poured out into our hearts and then manifested by our actions.[3]

Lias then shares that there is a tendency among people to admire great principles but do not attempt to follow them. This ideological admiration for Christianity, which is content to announce its mission but then forgets to implement it, is common in every age. People hear a good sermon and complement the speaker, yet their lives, though condemned by it, remain unaltered. People speak of the high morality of the Bible and refuse to abide by it. In his country, Lias remarks that many talk enthusiastically of the “beautiful Litany” of the Church of England, which prays so touchingly for those in need or distress. Still, they do nothing to relieve the conditions for which it prays.

Nevertheless, it is possible to become blinded by our delighted admiration of the Love accomplished on the Cross that we forget the words, “go and do likewise.” Yet, at the same time, we applaud this basic principle of love while we forget it does not require one heroic act. That is something we may never be called on to do. However, this same principle rules all the details of our daily life.[4]

Rudolf Schnackenburg (1914-1990) notes that the Apostle John does not make laying down one’s life for the Anointed One a requirement. However, distributing one’s earthly goods to the needy believers is a compelling necessity for all Christians. We see those of the world doing this, so why shouldn’t believers be at the forefront instead of followers? The incentive is more than the emotions of sympathy or compassion; it is all based on love. Sympathy and compassion are human terms, but agape love is divinely inspired. Not only that, but loving our fellow humans is the same as loving God.[5]

Simon J. Kistemaker (1930-2017) points out that the Apostle John does not say, “Let the one with possession share with the needy, and thus show love.”[6] Instead, John says, “Let those with goods to spare show their love to the needy by sharing with them what they have to give.” The intent is not to “make a show of one’s love” but “to show one’s love.” Unless a believer is willing to do this, even without expecting any “thank you” in return, then there is reason to doubt that they have God’s Love abiding in them.[7]

Stephen S. Smalley (1931-2018) says that the Apostle John swiftly and strikingly applies the principle he stated in verse sixteen, a practical illustration of the Anointed One giving His all for all of us, as a plea for the needs of the congregation, possibly in Ephesus. Smalley describes it as a drama. Someone who has (a) plenty to live on, (b) takes note of a needy person, (c) and then deliberately shuts the door in their face. The moral of the story: how can anyone like that claim to have God’s love living in them?[8]

Michael Eaton (1942-2017) points to something I think we have all experienced. That is, those who are the loudest and most aggressive in begging for money already have sufficient sources to meet their needs. Some do what we call today “double-dipping.” That means they collect from one charity after another, each time claiming they are in desperate need of help. But those who need it most often say nothing and are the most neglected. For this reason, they must identify them and stop such indifference.

That’s why the Apostle John says that “When you see.” The Greek verb theōreō (“seeing”) implies “to view attentively, make an assessment of, survey,”[9] also, “view mentally, consider.”[10] Such seeing may occur by chance, or a friend may direct you to someone, and when you understand their situation and condition, you perceive that help is needed. In other words, we do not address the needs of a brother, sister, or neighbor passively but actively.[11]

David Jackman (1945) mentions that a high school senior once told their graduating class, “I want you always to remember, it’s your attitude that will determine your altitude!” Jackman feels that the Apostle John would agree. He also senses that we may never be called on to risk our lives for other Christians, but what about the comparatively minor opportunities we do have for showing love? If we ignore such urges, how can we believe that our love for God is genuine? After all, this is where it counts. That means a believer’s love for God will be tested every time they encounter a Christian actually in need.^[12]

Judith Lieu (1951) notes the difference between offering moral support and supplying nourishment. That’s why the Apostle John wanted to help the congregation develop a hospitality ministry to those among them, both in and out of the Church.[13] But what upset John the most was not that they didn’t take the time or make an effort to respond to these needs, but that they shut the door of kindness in people’s faces.  John’s question of whether God’s Love lives in such a person needs no answer. On the contrary, says Lieu, the rhetorical question acknowledges that the presence of God’s Love is itself invisible, but those who possess it must surely manifest its presence.[14]

Marianne M. Thompson (1954) says that the Life and Love seen in Jesus’ death and resurrection is the fountain of nutrition for the Christian community. Merely talking about it does not strengthen a believer when they don’t do anything about it. Thompson explains that our Lord’s passion resulted from voluntary “love-giving.” Then, consequent to His death, we have “life-giving” for those who believe.[15] And such compassion turned out to be “light-giving” so that we operate in the truth, not deception. And finally, His selflessness became “liberal-giving” so that we share with those in need out of our abundance.[16]

Bruce Schuchard (1958) says that life in this world describes not just an earthly and ordinary everyday existence but lived in the dark, wayward, hell-bent-on-its-destruction world. He claims that, in more than one English translation, it does not reflect John’s particular interest. No reference to the “riches,” “wealth,” or “money” is made in the original text because John wishes for “whoever” to include everyone, not just the wealthy. Thus, John moves quite understandably from the believer’s need to give of themselves as Jesus gave of Himself, responding to the need to give in everyday life.[17]

Peter Pett (1966) points out that if someone casually says, “I am ready to lay down my life for the brethren, I am ready to take up the cross,” the Apostle John would be proud of them. But what about a brother or sister wanting help? How would you respond to them? Do you pass by on the other side?[18] Do you have a closer look and yet do nothing? Or do you go up to them and assess their need? If you do nothing, you block the compassion that must surely spring up within you and close the door to your heart. So, how can you still say that God’s Love dwells in you? If you do not help them, you show that His love does not reside in you. For, if you have God’s Love dwelling in you, you could not possibly behave that way of one beloved by God. How we behave towards people demonstrates how we feel towards God.

Pett notes that all this relates to love between fellow Christians. It is not because John is unconcerned about the world but because of the importance of love between believers. It is a vital test of active Christian faith. John recognized that those who fail to love their brothers and sisters inside would be concerned more about the world outside. In this verse, John’s anxiety is discussing the subject of the action, not the object, with those who claim to be Christians. He is not talking about general attitude and behavior; he is making a thorough examination of believers. He wants them to face up to what they are. Regarding God’s other children, they should have had an urgent sense of compassion, for they are considering those belonging to God. So, if they do not help them, their case is hopeless. Indeed, they are revealing that they do not have God’s Love dwelling within them. If they do not pass this test, they fail in everything moral and spiritual.[19]

---

[1] See Genesis 43:30

[2] See Ephesians 4:30

[3] Lias, John J., The First Epistle of St. John with Exposition, op. cit., pp. 267-268

[4] Ibid. With Homiletical Treatment, op. cit., pp. 265-266

[5] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., pp. 182-183

[6] Cf. James 2:15-17

[7] Kistemaker, Simon J., James and I-III John, op. cit., p. 311

[8] Smalley, Stephen S., 1, 2, 3 John – Word Commentary, Vol. 51, p. 195

[9] Cf. Mathew 28:1

[10] Hebrews 7:4

[11] Eaton, Michael, 1, 2, 3 John – Focus on the Bible, op. cit., p. 114

[12] Jackman, David, The Message of John’s Letters, op. cit., p. 101

[13] See Hebrews 13:1-3

[14] Lieu, Judith, I, II, III John – NT Library, op. cit., pp. 151-152

[15] See John 10:11, 15, 17-18

[16] Thompson, Marianne, M., 1-3 John, op. cit., p. 104

[17] Schuchard, Bruce G., 1-3 John, op. cit., p. 384

[18] Luke 10:31-32

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

• 

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

• 

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

• 

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

• 

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”