Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XLI) 09/08/21

^3:8 But when people habitually sin, it shows that they belong to the devil, who has been sinning since the beginning. But the Son of God came to destroy the works of the devil.

Mrs. Lewis continues: We must face the fact that the Scriptures declare these things to be true concerning all humanity, be they high or low, rich or poor, cultured or ignorant. There is no space given for neutral ground. “But the Scriptures say that sin controls everyone so that God’s promises will be for anyone who has faith in Jesus the Anointed One,”[1] and the Law says, “stop anyone from making excuses and let God show that the whole world is guilty.”[2] The Divine Life, which comes from God, and implanted in the child of God, does not sin, for healthy trees bear good fruit. However, the fallen life will also produce its sinful products. To a greater or lesser degree, sin is still sinning; that’s why God calls all lawbreaking “sin.” We are children of the One by whose life we live. Remember, with His life imparted to us; we are God’s children. But if we live under the control of sin, we are the children of the devil.^[3]

G. Campbell Morgan (1863-1945) continues his dissertation on the purposes of the incarnation of the Anointed One. The Apostle John says that destroying the enemy’s works was not a decision made after the Anointed One arrived, but before He left heaven. The enemy is described here by John as the devil. These are his schemes: He is a murderer. It consists fundamentally in the destruction of life on its highest level, which is spiritual. Alienation from God is the devil’s goal. It also hardens the conscience. Any vision which fails to include God is practical blindness. On the physical plane, all disease and pain are ultimately results of sin. These things all lie within the realm of Satan’s tricks as a murderer, destroyer of human life. Yet, he is even more. He is the liar, and he is the cause for extinguishing the light of truth so that people blunder along their way. All ignorance, despair, and wandering over the trackless deserts of life are due to this extinction of spiritual light in mankind’s mind. All lack of knowledge about God is the result of the devil clouding the human’s spiritual vision.^[4]

William Barclay (1907-1978) points out that the Apostle John begins by insisting that no one is above moral law. No one can say that it is quite safe to indulge in certain things, although they may be dangerous for others. That’s why John spends time explaining what sin is all about:

• He tells us what sin is: It involves the deliberate breaking of the divine laws people are well aware of. Sin is to obey oneself rather than to obey God,
• He tells us what sin does: It undoes the work of the Anointed One, the Lamb of God who takes away the sins of the world.[5] To sin is to bring back what Jesus came into the world to abolish.
• He tells us why sin is: It comes from the failure to abide in the Anointed One. We need not think that this is a truth only for advanced believers. It simply means this: as long as we remember the continual presence of Jesus, we will not sin; but when we forget that sin is always present, we break God’s law of love.
• He tells us where sin comes from: It comes from the one who sins, as it were, on principle. That is probably the meaning of the phrase from the beginning of verse eight. We sin for the pleasure that we think it will bring to us; the devil sins as a matter of principle. The Final Covenant does not try to explain the devil and his origin, but it is quite convinced – and it is a fact of universal experience – that there is a power hostile to God in the world, and to sin is to obey that power instead of God.
• He tells us how sin is conquered: We overcome sin because Jesus the Anointed One destroyed the devil’s works. The Final Covenant often dwells on the Anointed One who faced and eliminated evil’s authority.[6] He has broken the power of wrongdoing, and with His help, that same victory can be ours.[7]

Daniel C. Snaddon (1915-2009) points out that the Gnostics made extraordinary claims about their knowledge, but were careless about remembering their sinful habits. There should be no confusion on this point. A person cannot have a spiritual life and go on living as a sinner. But, on the other hand, a believer can only live a spiritual life because they have the ethical nature of the Anointed One empowering them.[8]

Stanley L. Derickson (1940), in addressing the incarnation of the Anointed One, says that in so doing, God set up Jesus’ victory over Satan. Trying to get even with someone is a human trait and troubling to many Christians. They want to lash out when someone does something mean or says something nasty. It is not the case in God’s dealings with the devil. He was not looking to pay back Satan for his actions in the garden of Eden, nor telling Satan to make things right for the multiplied millions of things that he has done wrong throughout time. God was simply preparing the way for the removal of all fallen angelic beings. God has scheduled their judgment according to Revelation 19 and 20, and their end will be in the Lake of Fire. Yet, God has postponed the execution of that judgment for a time. In the end, when the Anointed One brings together all those He wants to collect, He will deliver Satan to his final, eternal damnation. The devil had to be conquered on his turf. He is the god of this world and needed to be met in mankind’s world. As a result, the Anointed One was victorious!^[9]

Robert W. Yarbrough (1948) notes that the Apostle John’s affection for his readers softens his harsh appeal. Nevertheless, he issues this imperative: “let no one deceive you.” Each of his imperatives needs looking at, since there are only ten of them.[10] The one in verse eight is essential because it is understood in connection with similar language in 2:26 about deceivers. Thus, it confirms that throughout this section thus far, stretching back to the mention of antichrists and the divisions they caused.[11] John has had in mind the threat to his readers posed by those of unorthodox faith or ethics.[12] He battles a spirit of deceit[13] that works within “many deceivers” who “have gone out into the world.[14]” The subversion of God’s people by idolatry[15] or evil angelic beings is a recurrent theme of both the First Covenant and later Jewish literature.[16] The Testament of Levi, in warning of end-time transgression, uses a word related to John’s phrase, “lead astray.[17] John is warning of missteps that could have consequences of prophetic proportions.[18]

Colin G. Kruse (1950) believes that the Apostle John wants to reinforce his appeal to the readers not to allow themselves to be led astray by those who advocated breaking the connection between doing what is right and being righteous. This is the devil’s idea. To put it in other words, a person can know God while continuing in sinful behavior. Once again, the present tense of the verb “to do” [what is sinful] indicates that John continues to present it as an ongoing action. Therefore, he says that those involved in persistent sinning are being devilish.

It is the reason, says Kruse, the Son of God appeared in the flesh to destroy the devil’s work. Satan’s efforts are essentially trying to undo God’s work by turning people aside from doing God’s will, that is, causing them to sin. The Apostle John does not say how Jesus destroyed the work of the devil, only that He did so. He says elsewhere that the Anointed One appeared to take away sins, [19] something He accomplished by offering Himself as an atoning sacrifice.[20] He also says that Jesus’ blood (sacrifice) cleanses His people from all their sins.[21] Thus, we can safely infer that through His atoning death, Jesus dealt with the problem of humanity’s sin and, in so doing, destroyed the devil’s schemes. In light of all this, John urges his readers not to be led astray by those who claim that sinful behavior doesn’t matter because it won’t keep you out of heaven. But it must matter, for the Son of God appeared to destroy the devil’s tricks and temptation, leading people into ungodly living.[22]

Bruce B. Barton (1954) recalls that the devil, in the form of the serpent, was the first recorded liar and rebel against God.^[23] As Satan, he is the founder of the lawless rebellion against God. Therefore, when people keep on sinning, it shows that they belong to the devil. The wicked serpent cannot create or produce children, but people become part of his brood by imitating him. The devil has been sinning from the beginning – even before the creation of the world. Since then, as the prince of this world, he has been lying and causing people to sin. The false teachers who spoke lies and sinned without remorse showed that they belonged to this wicked one.^[24] Those who followed these teachers were aligning themselves with Satan and thus fighting against the Anointed One.

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[1] Galatians 3:22

[2] Romans 3:19; cf. 1 John 3:8

[3] Penn-Lewis, Mrs. Jessie: Fundamentals Torrey Satan & His Kingdom, Vol. 4, Ch. 13, p. 163

[4] Torrey, R. A. The Fundamentals: Editor, Vol. 3, Ch. 25, p. 296

[5] John 1:29

[6] Matthew I2:25-29; Luke 10:18; Colossians 2:15; 1 Peter 3:22; John    12:31

[7] Barclay, William: The New Daily Study Bible, op. cit., pp. 86-87

[8] Snaddon, Daniel C., Plymouth Brethren Writings, 1 John, op. cit., loc. cit.

[9] Stanley L. Derickson: Notes on Theology, p. 349

[10] Cf. imperatives at 1 John 2:24, 27, 28; 3:1

[11] 1 John 2:18-19

[12] Ibid. 2:22; 3:4-6

[13] Ibid. 4:6

[14] Cf. 2 John 1:7

[15] Cf. Deuternomy 13:6; 2 Kings 21:9

[16] See 1 Enoch 6-10; Jubilees 5:1-10

[17] Testament of Levi, 10:2; 16:1

[18] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 186-189

[19] 1 John 3:5

[20] Ibid. 2:2; 4:10

[21] Ibid. 1:7, 9

[22] Kruse, Colin G., The Letters of John, The Pillar New Testament Commentary, op. cit., Kindle Edition.

[23] See Genesis 3:1

[24] See 1 John 2:22

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XL) 09/07/21

^3:8 But when people habitually sin, it shows that they belong to the devil, who has been sinning since the beginning. But the Son of God came to destroy the works of the devil.

Samuel E. Pierce (1746-1829) says that the Apostle John makes a bold assertion that anyone who sins is working for the devil. It is an eye-opening expression designed by John to deter believers from breaking God’s law. There is undoubtedly enough truth in it to put us all on alert against sin: it is the devil’s work and shows we are in union with him. So, why would anyone who calls the Anointed One, Savior, even think about sinning under any circumstances? It sure does give us something to contemplate about.[1]

I like how Robert Candlish (1806-1873) expresses his understanding of Jesus’ mission to destroy the devil’s works as “the Son of God revealing Himself to undo what the devil had done,” in particular, his instilling in us the germ or seed of insubordination to the authority and law of God.[2]

William Graham (1810-1883) points out that the intention of our Lord in assuming human nature is that He might bring law and order to the chaos caused by Satan.[3] It supports the assertion that the incarnation and Jesus dying were intended to seize the power of death away from the devil. Everything in the form of evil is challenged and neutralized, or nullified, in our Redeemer’s crucifixion. Sin is carried away, the works of Satan are demolished, by the life, and death, and resurrection of the Anointed One: death is reduced to a shadow, deprived it of its sting, yes, abolished, [4] and the author, Satan, destroyed. Look how often, in this epistle, the Apostle John directs our thoughts to the appearance of the incarnate Son of God! John presents this incredible act of unspeakable love for our admiration as the fountainhead of Yahweh’s love, from which the hungry and thirsty creation may draw all needful supplies. He connects our triumphs over sin, our resistance to the devil’s temptations, and our final possession of everlasting life.[5]

Philip Schaff (1819-1893) writes about the development of Catholic theology in conflict with heresy. He tells us that we can find all the essential elements of the later church doctrine of redemption, either expressed or implied, before the close of the second century. The negative part of the doctrine, subjection to the devil, the Monarch of sin and death, was naturally most commented on in the early church era, due to the existing conflict of Christianity with heathenism, regarded as wholly ruled by Satan and demons. In the Final Covenant, the victory over the devil is an integral part of the work of the Anointed One.[6]

Schaff says the early church carried on this view in a very peculiar and, to some extent, mythical way. In this form, Satan’s control continued until the satisfaction theory[7] of philosopher and theologian Anselm of Canterbury (1033-1109) gave a new twist to the development of the dogma. Satan is supposed to have a legal claim of ownership upon humanity by the disobedience of our first parents and held them bound in the chains of sin and death.[8] The Anointed One came to our rescue. Consequently, the Anointed One’s victory over Satan was now conceived as a legal ransom instead of grace, payable by the Anointed One’s sacrifice as the Lamb of God. It supposedly cheated the devil out of his claim of authority over death, either intentional and deserved, or due to his infatuation.[9]

Aaron M. Hills (1848-1931) is focusing on the evidence that holy living is attainable. Hills says that we may envision the possibility of complete salvation from sin – entire sanctification – from the revealed purpose of the life and death of the Anointed One. The Scriptures declare, “He came to put an end to sin, atone for wickedness, bring in everlasting righteousness, seal up vision and prophecy, and anoint the Most Holy Place;[10] that He might “grant us the privilege of serving God fearlessly, freed from our enemies, and by making us holy and acceptable, ready to stand in His presence forever.”[11] Here is deliverance from all spiritual enemies and sanctification, not at death, nor after death, but “all the days of our life.”

Hills goes on to say that Jesus not only saved us by His blood, but also sanctified ^[12] and purified us with the same blood.^[13] Not only that, but He left us an example to follow.^[14] All of this was to complete the whole purpose of His incarnation, which was the destruction of the devil’s tactic here in verse eight.  That demonic strategy involved sin and sinning, the corruption of our hearts, and the ruin of our outward lives. Jesus came to rectify all this and make us pure and holy. “The Anointed One carried the burden of our sins. He was nailed to the cross so that we would stop sinning and start living right. By His stripes and wounds, you are morally and spiritually healed.”[15] [16]

James Morgan (1859-1942) offers two passages in the divine Word that furnish all the information needed on sinners being the devil’s property. The first is that “God did not pity the angels that sinned. On the contrary, He had them tied up and thrown into the dark pits of hell until the Day of Judgment.”[17] This irreverent abandonment from God was accomplished before forming the present everyday system and undoubtedly included Satan’s fall as a leading agent in this dire catastrophe. You also know about “the angels who didn’t do their work and left their proper places. God chained them with everlasting chains and is now keeping them in the dark pits until the great day of judgment.”[18] Their first estate, it is clearly implied, was one of holiness and happiness, and in contrast to it, they fell into one of sin and suffering. In this sad reversal of fortune, the devil occupied a glaring position. He became the enemy of God, and in the true spirit of his fatal apostasy, he devoted himself to extend the reign of sin in the creation of God. Thus, looking back to that period and dating from it, it may be said, “The devil has sinned from the beginning.”[19]

William Emery Barnes (1859-1939) talks about the devil’s existence and the origin of evil; – (A) Refute the three theories which contain devil-denying doctrines. [i] The philosophy that two principles, of good and evil, eternally existed and that the devil is only the evil principle personified. [ii] The theory that the devil, specified in the Bible, is the personification of fallen human nature. [iii] The concept that the Bible guards us against sinful actions is of the devil. (B) Explain the origin of evil, and exhibit the actual existence of Satan, as established by reason and revelation.

Robert Law (1860-1919) says that the Apostle John proves the incompatibility of sin with the life of God’s children, first from its nature (verse four). So then, the Anointed One’s character and the purpose of His mission (verses five and six) are reinforced by considering that sin’s source of sin’s nature is sure. And we must recognize the terrific emphasis on the point to which the Apostle brings. Those who tolerate wrongdoing have no kinship with the Anointed One. But are they fatherless?

No! They have a spiritual father – the Devil – who was “sinning from the beginning.” And “to this end,” the Apostle adds, “was the Son of God manifested, that He might destroy the works of the Devil.” Thus, with expectant force, the majestic title “the Son of God” (used for the first time in this Epistle) marks the true character of the works of the Devil. “Judge ye what they are,” the Apostle would say. “It was no other than the Son of God whose task it was to destroy them.” So detestable to God are the works of the Devil that it was worth His involvement. His Holiness and Love necessitated Him to send even His Son into the deadly fight for their complete undoing.[20]

Mrs. Jessie Penn-Lewis (1861-1927) wrote a treatise on Satan and his plantation. Mrs. Lewis notes that we must draw attention to the difference between counterfeit seeds and genuine seeds planted in worldly fields as Satan’s servants. The fake seeds continue to look like wheat until the time of harvest. Then, as God looks on, He calls for their gathering.^[21] So, we have the Lord’s wheat, and the devil’s weeds; the true and the counterfeit; are always found side by side throughout the earth. The rapture and the resurrection will reveal which is which.

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[1] Pierce, S. E., An Exposition of the First Epistle of John, op. cit., Vol. 1, p. 375

[2] Candlish, R. S., The First Epistle of John Expounded in a Series of Lectures, op. cit., p. 286

[3] See this use of the word in John 2:19; Ephesians 2:14; 2 Petter 3:10-12

[4] 2 Timothy 1:10

[5] Graham, W. (1857), The Spirit of Love, op. cit., pp. 204-205

[6] See Colossians 2:15, Hebrews 2:14, 1 John 3:8

[7] Anselm’s “satisfaction” theory of atonement proposes that the Anointed One’s death on the cross served as a gift to God the Father on behalf of humanity to restore the order of justice subverted by sin. This theory has been criticized for obscuring God’s grace and mercy.

[8] Cf. Hebrews 2:14-15

[9] Schaff, Philip: History of the Christian Church, Vol. 2, Ch. 12, p. 462

[10] Daniel 9:24

[11] Luke 1:74-75

[12] Hebrews 13:12

[13] Titus 2:14

[14] 1 Peter 2:21, 22

[15] Ibid. 2:24

[16] Hills, A. M. Holiness and Power, Ch. 5, p. 88

[17] 2 Peter 2:4

[18] Jude 1:6

[19] Morgan, James: (1865), An Exposition of the First Epistle of John, op. cit., pp. 193-194

[20] Law, R. (1909), The Tests of Life: A Study of the First Epistle of St. John, op. cit., pp. 220-221

[21] Matthew 13:30

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXIX) 09/06/21

^3:8 But when people habitually sin, it shows that they belong to the devil, who has been sinning since the beginning. But the Son of God came to destroy the works of the devil.

John Calvin tells us that the only true God is easily distinguished from many fictitious gods by specific features. Since these idols are the subject of Satanic cults, Calvin feels that the one thing which ought to get our attention is to keep our eyes open for the devil, who is everywhere. He is called both our adversary and the enemy of God. If the glory of God is precious to us, as it should be, we ought to struggle with all our might against him who aims to extinguish all that glory. But, on the other hand, if we are motivated with proper zeal to maintain the Kingdom of the Anointed One, we must continuously wage war against him who conspires its ruin.

The devil knows that human minds are prone to errors and trouble, says Calvin; so, he manipulates them to stir up hatred, inflame strife, and war so that he may overthrow the Kingdom of God and confine humanity to the eternal pit of punishment with himself. Hence, it is evident that his whole nature is malicious, mischievous, and malignant. Therefore, there must be extreme corruption in a mind bent on assailing the glory of God and the salvation of humanity. So, the Apostle John hits the nail on the head here in verse eight when he says that Satan is “sinning from the beginning,” thus implying that he is the author, leader, and planner of all malice and mischief.[1]

John Trapp (1601-1669) shares his view on the Messiah’s mission to destroy the devil’s works. Satan tries to establish a desire for his schemes even in the hearts of the chosen, for whose cause the Anointed One came into the world, that He might undo the evil serpent’s works by crushing his head.[2] That is why the Son of man, our Savior, with His triumph over the devil on the cross, stepped on the evil serpent’s head, crushing his first work against humankind. Thus, it also helps us trample him under our feet. In contrast to what Jewish historian, Flavius Josephus, said that “He shall bruise your head,”[3] it meant no more than that every descendant of Eve, whenever they encounter a serpent, is to strike it on the head which is full of venom and harmful to humans.^[4]

Jacobus Arminius (1560-1609) says that the occasional illnesses of believers should not be called “discipline” but “punishment” for sins. To say that the Anointed One provided satisfaction only for eternal punishment is an outrageous lie. Arminius is of the opinion that the Anointed One as our Redeemer and Savior from sin affects both our bodily and spiritual death. In that way, He keeps us not only from eternal death, but delays earthly death through healing. The scriptures expressly declare, “Jesus did this so that, by dying, He could destroy the one who has the power of death – the devil.”[5] We must understand the term “death” as either “the death of the body alone” or “in conjunction with eternal death.” The Apostle John could not have made it more direct than the way he explains in verse eight.[6]

Arminius was a clear proponent of a person’s free will to accept God’s offer of salvation and serve Him out of love because, even as a sinner, they could feel the convicting power of the Holy Spirit drawing them to the cross. So, he was opposed to Predestination as some were teaching it in his day. It is indeed suitable for men and women to say with entire confidence that there can be no redemption so grand and no method of recovery so glorious as that received from the Anointed One. Therefore, for the sake of what one has done wrong, however small, is to be willfully committed to complete renewal, for the Redeemer “was manifested that He might destroy the works of the devil.” Therefore, they are to be dedicated so that the Son of God, the Redeemer, might forgive them. That circular form of reasoning: “sins were committed so that God’s Son might destroy them” is entirely contrary to the Scriptures and hostile to the truth, leading many astray.[7]

Matthew Poole (1624-1679) states that what the Apostle John says may be interpreted by some to call believers sinners.[8] Ridiculous; first, he identifies doers of evil, and consequently, workers of injustice as sinners. Second, it does not implicate everyone who commits any single act of sin.[9] Instead, John focuses on those who habitually sin with great skill to their enjoyment. Not only do they sin, but they do so deliberately. Therefore, finding themselves involved with evil deeds is never a surprise; it’s their goal in life. Sadly, says Poole, it prevents them from repenting and turning to God for salvation and delivery from the curse of habitual sinning. Perhaps it’s because they know they then must refrain from returning to sin for any reason. Thus, any wrongdoing is not excusable because of its convenience. These sinful tendencies must be put to death on the cross with the Anointed One. That is how John views sinning and sinners.[10] [11]

On the subject of covenanting,^[12] Jonathan Edwards (1703-1758) refers to the words of the Psalmist, where he asks those still living in sin why they keep repeating God’s commandments under the covenant when they are not practicing them.[13] He calls them the “wicked.” Edwards explains that “wicked,” as used in the Scriptures, is applied to those who practice ungodly and graceless acts without it bothering their conscience. They are under the reigning power of sin and are the objects of God’s disfavor that exposes them to His eternal punishment. This is made clear by the number of times it is mentioned throughout God’s Word, where they are called “workers of iniquity,” the “children of the wicked one.”[14] All such people are of the devil, says John.[15]

In many places in the Scriptures, notes Edwards, the righteous and the wicked are opposed to each other and distinguished as saints or sinners, holy or unholy, those who reverence the Lord or have no respect for Him at all, those that love Him or those that hate Him. All humanity is divided by these distinctions because the Bible knows of no neutral ground or third sort.[16]

Edwards speaks of God putting all enemies under His feet, so His goodness may triumph over all evil. In Redemption, God’s grand design was to subdue those enemies.[17] He planned to dishearten, confound, and triumph over Satan and that he might be crushed under Jesus’ feet.[18] He promised that Eve’s seed should bruise the serpent’s head. God’s original work design was to destroy the devil’s schemes and bring chaos to all of his plans. The purpose was to defeat sin and the corruptions of humanity and root them out of people’s hearts by conforming them to Himself. He also predestined that His grace should be victorious over mankind’s guilt and sin’s endless condemnation, calculated to conquer over death, the last enemy to be destroyed. Thus, God appears glorious above all evil and victorious over all His enemies by the work of redemption.[19]

John Wesley (1703-1791), in his sermon on the purpose of the Anointed One’s coming, uses 1 John 3:8 as his text to emphasize that the whole purpose for the Son of God coming to earth was not only to deliver but to save by destroying the dominion and stronghold of the devil. One of those idols in Satan’s kingdom was the statue of “Human Morality.” Thus, says Wesley, they did the best job they could in painting the beauty of virtue. But, at the same time, they employed their most exemplary efforts to describe the deformity of vice in the brightest colors.

However, states Wesley, absolute necessity required that should we ever conquer evil or persevere in virtue, we needed something more significant than these feeble attempts. Otherwise, we may see what is right but not attain it because they sought it where it never was and never will be found, namely, in themselves. Nor were they successful when they sought virtue partly from God and partly from themselves, or sought it from those gods who were indeed but devils and so not likely that their devotion would make them better. Thus, says Wesley, the Light remained dim in the wisest of men “until life and immortality were brought to light by the Gospel;” and until “the Son of God was manifested to destroy the works of the devil!”[20]

Wesley also answered inquiries about the doctrine of sanctification. First, “What does it mean to be sanctified?” Wesley replied, “to be renewed in the image of God in righteousness and true holiness.” Later on, “How much time should be allowed for those who do not believe in entire sanctification?” and, “is there any clear Scripture that promises that God will save us from all sin?”^[21] Furthermore, “is this asserted in the Final Covenant?” Wesley answered: “It does, and explains it in the plainest terms.” Again, listen to the Apostle Paul: “The Anointed One loved the Church and gave His life for it. The Anointed One did this so that He would have a glorious and holy church, without faults or spots or wrinkles or any other flaws.”^{[22] [23]}

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[1] Calvin, John: Institutes, Bk. 1, Ch. 14, pp. 190-191

[2] Genesis 3:15

[3] Josephus, Flavius, Antiquities of the Jews, op. cit., Bk. 1, Ch. 1:4

[4] Trapp, John: On Epistles of John, op. cit., p. 729

[5] Hebrews 2:14

[6] Arminius, James, The Works of: Vol. 1, The Apology or Defense of Jacobus Arminius, Article 9, pp. 260-262

[7] Ibid. Vol. 3, An Examination of the Treatise of William Perkins, Part 1, p. 269

[8] Cf. 3 John 1:11

[9] 1 John 3:7; 3 John 1:11

[10] Ibid. 3:6, 9

[11] Poole, Matthew, Commentary on the Holy Bible, op. cit., Kindle Location 762

[12] “Covenanting” simply means to enter into a covenant or agreement

[13] Psalm 50:16

[14] Luke 13:27; Matthew 13:38

[15] 1 John 3:8, 10

[16] Edwards, Jonathan, The Works of: Vol. 3, A Humble Inquiry into the Rules of the Word of God Concerning the Qualification Requisite to a Complete Standing and Full Communion in the Visible Christian Church, Part 2, Sec. 3, p. 243

[17] 1 Corinthians 15:25

[18] Genesis 3:15

[19] Edwards, Jonathan, The Works of: Vol. 4, A History of the Work of Redemption, p. 10

[20] Wesley, John, The Works of: Vol. 6, Sermon 62, pp. 287-288

[21] See Psalm 130:8; Ezekiel 36:25, 29; 2 Corinthians 7:1; Deuteronomy 30:6

[22] Ephesians 5:15, 27

[23] Wesley, John, The Works of: Vol. 11, A Plain Account of Christian Perfection, pp. 451-454

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THE STRUGGLE OF SELF-WILL

We see a lot of conflict today between governmental rights, constitutional rights, civil rights, legal rights, human rights, and individual rights. But we also are aware of the conflict between God’s rights [His Word and Will], and believer’s rights [their wants and wishes].  Bishop François Fénelon saw this in his congregation, and this is what he had to say:

The Spirit of God never inspires us with self-conceit, and far from creating a disturbance, the Spirit always fills the heart with peace. What could be a more certain proof of temptation than to be in a kind of despair, rebelling against everything that God gives you to lead you to Himself? Such rebellion is not natural, but God allows temptation to drive us to such an extremity so that we may more easily recognize that it is temptation.

In the same way, He allows us in the presence of others to fall into specific faults, which are altogether contrary to our excessive sensitivity and discretion, in order to humiliate our desires and choices that we cherish so jealously, He causes the ground under us to give way so that we may not find any conscious support, either in ourselves or in anyone else. Further, He allows us to imagine that our neighbors judge us quite differently than they really do so that our self-conceit may lose any flattering support from that direction.

The remedy is severe, but nothing less is needed to free us from ourselves and storm the defensive walls of our pride. We want to die, but to die without any pain and in full health. We want to be tested, but only while looking on with conscious superiority to the trial. It is a saying of the old lawyers with respect to donations: “You cannot both give and keep. We must give all or nothing when God asks it. If we do not have the courage to share, at least we can let him take it.”

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXVIII) 09/03/21

^3:8 But when people habitually sin, it shows that they belong to the devil, who has been sinning since the beginning. But the Son of God came to destroy the works of the devil.

Satan is in the business of slandering the saints.[1] We know that defamation sows’ suspicion and puts a question mark in people’s minds about someone or something. There are always those who welcome gossip. Both those who spread rumors and those who listen to them do the devil’s work.[2] For this purpose, the Son of God revealed Himself. Thus, we find the first purpose for His first coming in verse five.  He came to deal with the sin question.

The second purpose of the coming of the Son of God to earth was to destroy the wicked one’s works. It is one of the purposes of the incarnation. Jesus came to free us from the bondage of Satan, our capacity to sin, and individual sinful acts. The devil is a powerful foe. It took the work of the Lord Jesus on the cross to defeat him. People love to dismiss Jesus the Messiah as a fictitious person, the figment of someone’s imagination. But, again, listen to the Apostle Paul and what he told Timothy: “The Anointed One was shown to us in human form; the Spirit proved that He was right; angels saw Him. The message about Him was told to the nations in the world who believed in Him; He was taken up to heaven in glory.”[3]

The reason the devil is the slanderer of God’s children is that, that is what his name means. Jesus destroyed his works so that believers might escape his tyranny. The word “works” indicates the apparent accomplishments and achievements of the world system, the false achievements of a known blasphemer. The devil’s works are diverse. He is the motivator of “evil deeds,”[4] “unfruitful works of darkness,”[5] “wicked works,”[6] and “dead works.”[7]

The word “destroy” conveys the concept of dissolving and disintegrating. The goal is to reduce something to ruin by tearing it down or breaking it into pieces. The devil accuses Christians before the Father, but Jesus came to put a stop to this work of blaming Christians. When we slander others, we do Satan’s work. The Anointed One will destroy that work. The ultimate end of the Anointed One’s assignment is the complete destruction of all that the devil did and is. His past work against the devil destroyed his theory of a world system. However, Satan is not permanently defeated yet. The last book of the Bible gives the doom of the devil. That is why he hates the book of Revelation. It tells of the defeat of Satan, how it will all end for him and his followers. That is why he spreads the propaganda that you cannot understand the book of Revelation.[8]

We all know that a child will inevitably be like their parents. In the same way, devoted to God will be like Him, and unbelievers will be like Satan. A vital relationship with the Anointed One provides a new nature that counteracts sin in our lives. The divine nature in of Jesus’ followers inspires them to please the Lord because their new birth gave them a new orientation for living. This inner, renewed entity cannot knowingly sin. It is contrary to its very nature.

Our life in the Anointed One does not come from religion or morality. The devil attempts to calm his followers’ fears about trying to live right by saying it’s not necessary—however, true holy living springs from a redeemed life. Therefore, the unique nature cannot commit an act of sin. Inhibition to sin comes from a fresh awareness implanted in the faithful by God. This essential principle orients us to an entirely different sphere than sinful living. Since our old nature can sin, that is why we must confess sin as Christians.[9] 

COMMENTARY

Augustine of Hippo (354-430 AD) preached a sermon on verses eighteen to twenty-seven about the antichrists. He urges God’s children to grow spiritually because “it is the last hour.” Our age or physique is not created according to our wishes. No individual can grow in line with their will any more than they were born at the time of their choosing. Where and when a person is born is their parents’ decision. What they grow up to be is generated by their will. However, no one is “spiritually born of water and the spirit” unless they are willing. Consequently, if someone wants to, they can grow spiritually or stay where they are. What does it mean to “grow?” It implies that you advance to being more proficient in your chosen field. What is it to “decrease?” To go backward by deficiency.

When a person knows that they are born again, says Augustine, let them realize that they are infants; let them eagerly cling to the breasts of their spiritual mother, so they can grow at the right pace. Now their mother is the Church, and her breasts are the two Testaments of the Divine Scriptures. Therefore, let them receive nourishment from all the spiritual truths done in time for their eternal salvation. By being nourished and strengthened, they may begin eating solid meat, which is, “In the beginning was the Word, and the Word was with God, and the Word was God.” Our milk is the Anointed One in His humility; our meat, is the Anointed One equal with the Father. So, he starts us out on milk in order to feed us with bread: with our heart spiritually in touch with the Anointed One, we know that He is equal with the Father.^[10]

Bede the Venerable (672-725 AD) makes the point that we were not born demonic. We do not resemble the devil because of how we were created, as the Manichaeans blasphemously assert.[11] Instead, it was because we followed Satan in his sinful ways. John describes the devil’s sinfulness in the present tense because he is just the same now as he was in the beginning when he first fell into sin. This verse also implies that the devil existed before anything else. There is no reason to doubt that God made the angels before the creatures on earth. Also, the one who was the highest among them became proud and rebelled against his Maker. By pride, he sinned from the beginning and transformed from an archangel of God into an arch-enemy of God.[12]

Thomas Aquinas deals with whether the devil is the head of all the wicked. Some resist this idea by saying the devil is not the head of the wicked. For it belongs to the head to distribute sense and movement into the members. Listen to what the Apostle Paul says: “God put all things under the power of the Anointed One, and for the good of the church, He has made Him the head of everything.” Thus, the devil has no power to spread the evil of sin, which proceeds from the sinner’s will. Therefore, the resisters say the devil cannot be called the head of the wicked.

On the contrary, says Aquinas, the head influences the internal and external activities of the body, directing them to an end. Hence, one could say that anyone can be the head of a group regarding their actions and attitude. In the same way, the Anointed One is the spiritual Head of the Church. As such, every pastor, priest, or prince is subject to Him. And in the same way, the devil is the head of all the wicked. For, as is written: “He is king over all the children of pride.”[13]

Aquinas explains that a governor does not always demand that his subjects obey his will, but tells how it will benefit them. As a consequence, some may comply with an incentive, and others of their free will. The same is true of an army leader, whose standard all the soldiers follow. However, no one needs to persuade them; they see it as their duty. Hence, the first sin of the devil, who sinned from the beginning, is held out for all to follow. Some are intimidated into doing what he said, while others need no encouragement, it’s their choice. Since the devil is the head of all the wicked with or without temptation, they follow his example. As King Solomon stated: “By the envy of the devil, death came into the world. And they follow him that are on his side.”[14] ^[15]

But Aquinas sees another question connected to what the Apostle John says here in verse eight. And that is: Whether it was fitting that the Anointed One be tempted? It would seem, some say, that it was not fair for the Anointed One to be tempted, for to tempt is to do an experiment, which is not done except to discover something unknown. But even the demons knew about the Anointed One’s power.[16] Therefore, these doubters say, it seems that it was improper for any temptation to be applied to the Anointed One.

On the contrary, says Aquinas, it is written: “Jesus was led by the Spirit into the desert to be tempted by the devil.”[17] The Anointed One wished to be tempted that He might strengthen us against temptations. Hence, Gregory of Nyssa (540-604 AD) says in his sermon on Matthew 4:1-11, “It was not unworthy of our Redeemer to wish to be tempted, who also came to be slain; in order that by His temptations He might conquer our temptations, just as by His death He overcame our death.”^[18]

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[1] Revelation 12:9-10

[2] James 4:7

[3] 1 Timothy 3:16; Many Bible scholars believe this was one of the first creeds in the Apostolic Church. Cf. 2 Timothy 1:10; Hebrews 2:14-15

[4] John 3:19

[5] Ephesians 5:11

[6] Colossians 1:21

[7] Hebrews 9:14

[8] Revelation 12:7-11

[9] 1 John 1:9

[10] Augustine of Hippo (354-430) AD: Homilies on the First, Epistle of John, Homily 3, p. 945

[11] At its core, Manichaeism was a type of Gnosticism—a dualistic religion that offered salvation through special knowledge (gnosis) of spiritual truth. Like all forms of Gnosticism, Manichaeism taught that life in this world is unbearably painful and radically evil.

[12] Bede the Venerable: Bray, G. (Ed.), James, 1-2 Peter, 1-3 John, Jude, p. 199

[13] Job 41:25

[14] Wisdom of Solomon, Ch. 2:24-25

[15] Aquinas, Thomas: Summa Theologica, Vol. 5, pp. 142-143

[16] Luke 4:41

[17] Matthew 4:1

[18] Ibid. pp. 543-544

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXVII) 09/02/21

^3:8 But when people habitually sin, it shows that they belong to the devil, who has been sinning since the beginning. But the Son of God came to destroy the works of the devil.

EXPOSITION

John continues to reiterate the teaching of the Master, Jesus the Anointed One, that he heard first hand for over three years. Once, Jesus told the parable about how weeds and wheat often grow together in the field until the time of harvest. At that time, the weeds are gathered to be burned, and then the grain is harvested to be milled into flour. After Jesus finished with His parable, He went into a house. His disciples followed Him and asked Him to explain what He was talking about with the weeds and the wheat.

Jesus did not hesitate, but told them right away that the person who planted the good seed is the Son of Man. The field is the world. The good wheat is the people in God’s Kingdom; the weeds are the people who belong to the devil’s empire.^[1] And that was not the only time our Lord distinguished between those who do what is right and those who do what is wrong, and their future. He goes on to say that God is the Father of those who do what is right, and the devil is the father of those who do wrong.^[2] It undoubtedly inspired the Apostle Paul to tell the Ephesians that when they used to obey the world’s standards, they stumble in Satan’s lies, but now they live according to heaven’s standards and walk in God’s truth.^[3]

And if you don’t think God is serious about this, just remember that when angels sinned, God did not let them go free without punishment. He sent them to earth and put them in caves of darkness, where they are being held for judgment.^[4] The Apostle Jude adds his stamp of approval to what the Apostle Peter says.^[5] It was God’s plan from the beginning to eventually destroy Satan and his fallen angels and all those who foolishly follow him.^[6] Isn’t it ironic that the demon Jesus cast out of a man in the Synagogue cried out to Him, “Jesus of Nazareth! What do you want with us? Did you come to destroy us? I know who you are – God’s Holy One!”^[7] And once Apostle John was following Jesus, he heard the Master say, “Now is the time for the world to be judged; now the ruler of this world will be thrown down in defeat.”^[8]

So, the Apostle Paul was not overstepping his authority when he declared to the believers in Rome that the God who brings peace would soon defeat Satan and give them power over him.^[9] As he explained to the Colossians, Paul said that God stripped the spiritual rulers and powers of their authority and shamed them publicly when He won the victory on the cross and showed the world that they were powerless against Him.^[10] After all, this was the reason why He came to earth and took on human form in the first place.^[11] And the Apostle John would see this played out in his revelation when he saw the Dragon seized and bound with chains to remain imprisoned for a thousand years before he ended up in the bottomless pit.^[12]

Remember, the devil is not on our side; he is against us. He is the great accuser or slanderer.[13] The Apostle John tells us in verse eight that the devil was a sinner from the beginning. From the beginning of what? From the beginning of sin. The devil was the first sinner and has never ceased to sin. If the devil committed the first sin and has sinned unceasingly ever since, then whoever sins are morally his offspring. There is the kingdom of God and the domain of the evil one, and no one can find or make a third neutral realm; if they are not in the one, they are in the other. Verse eight seems to be conclusive as to the personal existence of the devil.[14] If the one is a mere personification of a tendency, why not the other? Both should be personal or neither.[15] The Anointed One’s act in removing our sins from us destroys the devil’s works, for, by the manifestation of the Light, the darkness is dispersed and destroyed.[16] The Greek verb lyō means unbinding or dissolving, therefore destroying – used frequently by John in his Gospel.[17] Our sins are the evil one’s works: what is sin in us is his natural tendency.

On the other hand, divine righteousness originates from having the nature of God.  Therefore, it is impossible to sin using our divine nature.  But, on the other hand, we derive sin from the devil. Thus, two clans, the brood of Satan and the family of God, reflect the nature of their father. We saw that Cain was of “that wicked one” because he killed his brother.[18] That is because he was a child of the devil.[19]  He acted like the devil because his behavior reflected who his father was. Therefore, all sin has its origin in Satan. God created Lucifer, son of the morning, but he became Satan on his own.[20] Thus, the devil is the source of all sin. 

What principle do we find in this truth? First, we can trace the source of all sin to Satan. The devil formulated the concept of sin.  All his children are cornered, corrupted, and controlled by him.  He is the spiritual source of those who commit sin.  The practice of sin was originated and introduced into the human race by the devil; thus, unregenerate people are his children, not merely because they imitate him, but because the principle of the sin within us points to him as the source.  Non-Christians belong to Satan and give him their allegiance. Therefore, it is natural for a son to act like his father.  A natural person is someone born but once. They may be cultured, religious, refined, a good citizen, educated, and even nice, but they are part of the devil’s horde. It means, behind all evil today is a wicked being who constantly undermines God and His will for the world.  He undermines God in every way he can. As a result, we continuously run into the super-demonic “works” of Satan. That is why both Christians and non-Christians must reckon with him as an evil force.

After all, Satan committed the first sin and continues to practice sin. So, what have we learned? The devil introduced sin into the universe. When we take part in sin, we share in satanic activity. God’s enemy is the spiritual force behind all evil. He introduced sin into the human race, and he sustains its use. He was the first sinner. Today’s sinners are his descendants.[21] The instant Lucifer rebelled against God, he introduced independence from God into the universe. He falsely slanders the righteous character of God from that point on. He is not subject to reform or improvement.

Remember, God did not create the devil; He created Lucifer, the Day-Star (or light bearer).  The devil did not always exist. Lucifer became the devil when he sinned. Before he fell, Satan had authority over all angels in the universe. He was their commander-in-chief. He was the first angel or chief angel (the archangel). Michael became the archangel when Lucifer fell.[22] We find the story of how Lucifer turned into a devil in Isaiah.[23] This Evil One declares five “I will” in this chapter. It is his declaration of independence from God, of spiritual anarchy. By becoming autonomous from God, he set in motion a revolutionary system against God. He aimed to displace God as a center of worship. He became a law unto himself. Therefore, whoever commits sin goes independent of God, just like Satan. Sin is autonomy and independence from God, “I don’t need God.  I will run my life. I do not need God for a crutch.”[24]

We all know that the devil murders, lies, and steals.[25] That is the sum of his modus operandi. These are the systems by which the devil undermines people’s faith. First, he lies to people to get them to believe that they can go independent of God – “I did it my way.” Then, he brings confusion and darkness into mankind’s way of thinking. That is why young people buy into his lies about drugs and free sex. His goal is always the same – get people to ignore God and put Christianity out on the margin of things. Get them to lie and cheat or do anything that they can get away with. It always ends in destruction.[26] Satan convinced Adam and Eve to sin[27] by enticing them to go against God’s word.[28] Their first child became a murderer. There is an army of murderers roaming the streets of the major cities of the world. Murder hides in the hearts of all unregenerate humanity.  It is the manifestation of the “children of wrath,”[29] because non-Christians tell lies easier than telling the truth. They tell white lies and pink lies. That is because their devilish father invented lying.[30]  They do his will.  It is just natural for them; it is part and parcel of their group heritage.[31]

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[1] Matthew 13:13, 38

[2] John 8:44

[3] Ephesians 2:2

[4] 2 Peter 2:4

[5] Jude 1:6

[6] Genesis 3:15; See Isaiah 27:1

[7] Mark 1:24

[8] John 12:31; 16:11

[9] Romans 16:20

[10] Colossians 2:15

[11] Hebrews 2:14

[12] Revelation 20:2-3, 10, 15

[13] As in Job 1:1-22 and 2:1-13 Cf. John 13:2; Revelation 2:10; 12:9, 12; 20:2, 10

[14] See John 8:44

[15] Cf. 1 John 3:5 with the latter half of 1 John 3:8

[16] John 1:5

[17] Ibid. 1:27; 2:19; 5:18; 7:23; 10:35; 11:44

[18] Ibid. 3:12

[19] Ibid. 3:10

[20] Isaiah 14:12-14; Ezekiel 24:12-17

[21] John 8:44

[22] Jude 1:9

[23] Isaiah 14

[24] Romans 8:7-8

[25] John 10:10

[26] Ibid. 8:34

[27] Genesis 3:1ff

[28] Revelation 12:9

[29] Ephesians 2:1-3

[30] John 8:44

[31] Ibid. 13:2, 27; See Acts of the Apostles 5:3; 2 Corinthians 11:3

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXVI) 09/01/21

^3:7 Oh, my dear children, don’t let anyone give you the wrong idea about this. The Anointed One dwelling in you always does what is right. So, in order for you to be more like the Anointed One, you must also do whatever is right.

Albert Barnes (1872-1951) says the Apostle John repeats what he said before about sinners and now applies it to saints. If the person who sins is living wrong, then the person who does what is suitable is living right. In other words, if you break God’s law, it identifies you as a lawbreaker. Likewise, if you do what God’s law says, it recognizes you as a law keeper. Barnes notes that it is laid down as a great and undeniable principle in religion – a maxim that none could dispute and as vital as it is plain. And it is worthy of all the emphasis which John places on it. The person who does what’s right is a conscientious individual and no one else. I like how John Stock (1817-1884) puts it: “The Christian with their Cross is better than the worldlings with their crown.”[1]

Barnes goes on to say that no matter how anyone may claim justification by faith in fulfilling the external duties and rites of religion, it does not reach the level required by God for salvation, nor does their stand on fundamentalism or church laws. No matter how many visions or highly emotional moments they may have, nor their boast of how much peace and joy is in their soul, it still leaves them lacking. Also, what little emphasis they place on dying or going to heaven doesn’t count unless they are truly ethical in the proper sense of the term. Then, it is clear; they cannot be a child of God.[2]

To put it bluntly, if they are a person who keeps God’s law and leads a holy life, they are honorable, for that is true faith. However, such a person will always feel that their claim to be regarded as an honest person is not to be traced to what they are in themselves, but to what they are by the grace of God.^[3] John Bradford (1510-1555) died a martyr in England by being burned at the stake on Monday, July 1, 1555. Before his death, he watched as city officials led several poor criminals through the city to their execution. As they passed by, the surrounding crowd heard Bradford say out loud, “There, but for the grace of God, goes John Bradford.” He knew that the same evil principles were in his heart which brought those criminals to a shameful end.[4]

Daniel C. Snaddon (1915-2009) states that the Gnostics made many claims about their knowledge of God for their spiritual lives, but were very careless in living for Him in their personal lives. There should be no confusion on this point. A person cannot have a holy life while living unholiness. But, on the other hand, a believer can only live a godly life because they have the moral nature of the Anointed One in them.[5]

Colin G. Kruse (1950) notes that the Apostle John addressing his readers again as dear children before urging them: do not let anyone lead you astray. As John saw things, those who abandoned the congregation were not only living sinful lives themselves, but they were teaching others to do the same. Hence, the warning is found in this verse. The Apostle had already warned his readers about those who would deceive them.[6] In that case, John aimed his alarm at the deceivers who denied that Jesus is the Anointed One, the Son of God. So, in the present verse, the author warns the readers again to be careful that no one can lead them away from the truth.

In this context, the warning relates to moral behavior, says Kruse, that the person who does what is right is law-abiding. Thus, it would appear that those who were trying to lead the readers astray were breaking the link between doing what is right and being honest. So, John already explained it as having fellowship with God and walking in the light, [7] between knowing God and obedience to His Word, [8] and between being in the Light and loving fellow believers.[9] These allusions to the teaching of those who forsook the church help us understand what the author means by “doing what is right.” It means walking in the Light because God is Light. It involves being obedient to His Word and showing love to fellow believers.

Once again, we face a problem, notes Kruse because it is unlikely that the seducers would have been interested any longer in claiming to be noble as Jesus the Anointed One is pure. Though they probably did make the distorted claim that they were spiritual, as God is upright. If this is the case, then it may be best to interpret this verse by saying that, in John’s mind, the virtuousness of Jesus the Anointed One reflects the character of God. Therefore, those misleading others would be less effective by any claims of being blameless as God is faithful by their failure to do what is right as Jesus did. Otherwise, it may be that for John, being honest as God is holy, is synonymous with being sinless as Jesus the Anointed One is honest. Thus, John felt no need to specify one or the other, even when he refutes the unfaithful members’ claims that the distinction would have been significant.[10]

Bruce B. Barton (1954) says that apparently, the false teachers who were denying the doctrine of the Anointed One[11] were also claiming that they knew God, yet they were living ungodly lives.[12] The Apostle John warned his dear children not to let anyone deceive [them] about this. When people do what is right, it shows that they are right-minded. Even as the Anointed One is moral, it does not mean that doing what is right makes people sinless, but rather that their right-doing is given to them by the Anointed One naturally leads to doing virtuous acts. In the same way, a tree that bears good fruit is healthy. Although the fruit doesn’t make the tree wholesome, it shows that it is productive.[13]

Daniel L. Akin (1957) says that getting confused and wrongheaded about the seriousness of sin can be a profound spiritual problem, especially when the satanic cherubs of our age sing that sin is no big deal. John, therefore, with fatherly firmness (“Little children”), warns his spiritual children against being deceived. “Let no one deceive you” is a present imperative. It is a word of command calling for persistent vigilance. It echoes the prior warning, “I have written these things to you about those who are trying to deceive you.”[14] Deception can take many forms. For instance, it can force us both doctrinal and morally into disbelieving the penalties of living poorly in a lifestyle of sin. It can also capture us socially when we fail to love others as God loved us.[15] [16]

David Legge (1969) points out that in verses seven and eight: to live a sinful lifestyle is not only lawlessness, and a denial of the Anointed One, and a betrayal of an absence of abiding, but these same verses tell us that it proves our spiritual parentage. These verses say: “Don’t be fooled, my little children, anyone who does right is good, just like the Anointed One. Anyone who keeps on sinning belongs to the devil. He has sinned from the beginning, but the Son of God came to destroy all he has done.”

Now here we have John telling us that you can only be conscientious if you have the nature of the Anointed One. You cannot become spiritually ethical just by doing your best to obey the rules. On the other hand, the Apostle Peter tells us, “We have everything we need to live a life that pleases God. It was all given to us by God’s Spirit. But if you practice wrongdoing, the implication is that it’s not natural to God – unrighteousness isn’t in His nature.”[17] So then it begs the question: who is our father if we are habitual, in a lifestyle, practicing sin? John’s conclusion is: our father is the devil.[18]

Douglas Sean O’Donnell (1972) says that one of the reasons the Apostle John penned this epistle was to clear up such a mess and showcase the goodness of the good news afresh. Of course, in this letter, the problem is not merely moral randomness but false teachers. Imposters are out to deceive, and they have been betrayed. Their disinformation, like all other skillful lies, was appealing. Put simply; they claimed that a follower of Jesus could still be a child of God and live like a spoiled child of Satan. That is, a Christian could know they have been forgiven all their sins and yet knowingly continue in sin. That sounds pretty good! Seems that philosophy still sells. John, however, wants us to spew it out of our mouths and cut it out of our hearts and heads.

As a loving and protective parent, John warns Christians, prone to wander away from God’s fatherly hand, not to let that happen. “Whoever does what is right is faithful, as Jesus is trustworthy.”[19] The Gospel is life-transforming! Don’t let anyone delude you about its effects. No one “born of God” lives godlessly. There is a black-and-white difference between the “child of the devil” and the “child of God.” The first one shoves in sin like barbecue pork on Fat Tuesday, and the second purges themselves from sin by daily practicing the Anointed One’s abiding uprightness.[20]

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[1] Stock, J., An Exposition of the First Epistle General of St. John, op. cit., p. 261

[2] Matthew 7:16-23

[3] Albert Barnes: New Testament Notes, op. cit., p. 4845

[4] Treatise on Prayer, Edward Bickersteth, published by Hooker & Agnew, Philadelphia, 1841, p. 60

[5] Snaddon, Daniel C., Plymouth Brethren Writings, 1 John, op. cit., loc. cit.

[6] 1 John 2:26

[7] Ibid. 1:5-7

[8] Ibid. 2:4-6

[9] Ibid. 2:9-11

[10] Kruse, Colin G., The Letters of John, The Pillar New Testament Commentary, op. cit., Kindle Edition.

[11] 1 John 2:22

[12] Ibid. 1:6

[13] Barton, Bruce B., 1, 2, & 3 John (Life Application Bible Commentary), op. cit., p. 68

[14] I John 2:26

[15] Ibid 3:10

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

[17] 2 Peter 1:4

[18] Legge, David (1969) Preach the Word, 1,2,3, John, op. cit., Part 9

[19] 1 John 3:7

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXV) 08/31/21

^3:7 Oh, my dear children, don’t let anyone give you the wrong idea about this. The Anointed One dwelling in you always does what is right. So, in order for you to be more like the Anointed One, you must also do whatever is right.

A holy God does not tolerate sin to the slightest degree. That is why we need to be right with God to go to heaven.[1] It is not human goodness but Godly fairness. No respectability found in us is adequate; all our virtues are as filthy rags.[2]  Generosity by good works is not the graciousness of God.  Anything but God’s conscientious goodness is just a religious coating.  When we come to the end of life’s short day, only God-approved integrity will be acceptable to Him, not our artificial friendliness.  Our morality is irrelevant and incidental. 

COMMENTARY

I like how Bede the Venerable (673-735) puts it: “It goes without saying that we can never be upright in the same complete way that God is righteous.” The difference between God’s virtues and ours is the same as looking at one’s face in a mirror. There is a certain resemblance, but the two substances are entirely different. Therefore, the comparison is not at all the same as the likeness between the Father and the Son when it comes to nobleness, and our mirror image of the Anointed One’s ethics reflecting in us.[3]

In verse seven, John Trapp (1601-1669) expounds on what the Apostle John refers to as being ethical in our Christian lifestyle. But, he says, provided that they do it from a correct point of view. Otherwise, as King Ahab humbled himself, [4] men may naturally perform an outward honorable act yet not be law-abiding inside. Alexander the Great was troubled in conscience after becoming drunk killed Clitus the Black in 328 BC, who saved his life at the Battle of Granicus earlier in 334 BC. So, he sent for philosophers to advise him on what he might do to appease his conscience and quiet his guilt.[5] Then we have the soldier Uriah the Hittite, who transported the altar to Damascus and was called “a faithful witness.”[6] He was true to his word, yet no one thought he was noble. So, it is as the Apostle Paul said, “We are saved by faith in God, who treats us much better than we deserve. It is God’s gift to us, and not anything we have done on our own.”[7] Once this happens, then come those deeds done in love. Trapp quotes an anonymous theologian who said, “By doing pure things in the right way, we are made righteous.” But that is a complete denial of salvation by grace, not by works.^[8]

Jacobus Arminius (1560-1609) writes about the justification of mankind before God and says that since the word “justification” is deduced from justice, from this concept, its significance will appropriately result in justice or virtuous deeds. When properly considered, it signifies morality or an agreement for the right reasons. [9]And it is contemplated either as a quality or an act – is a fixed attribute in a subject, an act produced by an efficient cause. Thus, the word “justification” denotes (a) an act that is occupied either in infusing the quality of blamelessness into some person or, (b) in acquiring it for them or, (c) in forming a judgment on a person and their acts in pronouncing a sentence on them.[10]

John Flavel (1627-1691) states that having seen what the receiving of Jesus the Anointed One is, we understand that it is the faith by which we are justified and saved. Next, we come to the Dignity and Excellency of this faith, whose praises are throughout the Scriptures. It is the instrument of our justification.[11] Till we receive the Anointed One, we remain in sin – under guilt and condemnation; but when faith comes, then comes freedom: “Through Jesus, everyone who believes is set free from every sin, a justification you were unable to obtain under the law of Moses.”[12] What respect, asks Flavel, would you for a pardon that was placed in your hand while you were on the ladder to the gallows or guillotine block? A pardon, which you cannot read without tears of joy, is brought to you by the hand of faith. O immeasurable grace! You place Jesus’ cloak of purity over your defiled souls, which causes you to become “the charitableness of God in Him,” or, “commendable as He is creditable,” not some inherent devotion of your own, but with a relative example from another.[13]

John Bunyan (1628-1688), in his discourse on the Pharisee and the Publican,^[14] notes how unsafe the Pharisee’s self-righteousness was. He hints that many believers do not want their meritorious deeds examined for fear of finding faults and failures. What the Pharisee was ignorant of is the fact that in order for him to live right before his fellow man, he had to live right before God. A person then must be honest according to the law before doing saintly acts according to the Gospel. Hence first, you have true Gospel-morality whose fruit is a new birth.[15] Not born out of that person’s moral virtues, but born by virtue of the Anointed One’s mighty working with His word upon the soul. Who, afterward, acts and works trustworthy from a principle of life? And John says again, “Little children, don’t be fooled. Anyone who does right is doing good, just like the Anointed One Himself.”[16] And this scripture gives us two things to consider. The first is that those who only act devoutly are not right-minded. The second is that they who do what is right are worthy, as the Anointed One is sinless.^[17]

Acting with Godly kindness in dealing with all people, says George Swinnock (1627-1673), consists partly of the way you perform and the principles behind your kindness, and your aim and purpose for being involved. First, be careful how you approach others; let your attitude be honest, humble, and hospitable. Second, do what is right in dealing with others. Conscientiousness is a virtue that guides and orders the whole person for the good of their neighbor, making the right choices, the affections to love and desire, and acting wholesomely to do what may for the welfare of others. Being ethical is of great importance to godliness that it is sometimes an illustration for every believer in union with the Anointed One.[18] Those who live right are honorable.[19] [20]

William Burkitt (1662-1703) points out that Christians should not concentrate on their affections, desires, joys, and comforts. Instead, examine what actions they will take, not their peace of mind, but what path they chose to carry out God’s will. For God does not measure people’s sincerity by their tides of affections, but by the constant resolve of their resolutions and the general course and tenor of their conversation.^[21]

Brooke F. Westcott (1825-1901) clarifies that being law-abiding signifies a divine family relationship with God. Doing what is right reveals the character of a person; it does not create it. Their actions identify the noble person. In other words, a person’s character is the foundation upon which honorable deeds are built. What the Apostle John says here compares to what he says in his Gospel.^[22] But there is more to consider. The pureness of any believer is that of the Anointed One dwelling in them. It is what gives them not only spiritual life, but life more abundantly.^[23] Unlike what some early church scholars say about comparing the spiritualness of the believer and the uprightness of the Anointed One, our virtuousness is merely a reflection of His.^[24]

William E. Shepard (1862-1930) focuses on the statement, “There is none righteous, no not one.”[25] Here we again face the necessity of studying the context to understand the meaning of a verse properly. To take out this segment of the text will immediately entangle a person in such a snare of contradiction that they will be unable to extricate themselves. The word of God properly understood does not contradict itself. When we find some statement that is an apparent discrepancy, which flies in the face of the general tenor of the Scriptures, we should neither expose our ignorance in the improper use of it nor by “handling God’s Word deceitfully.” If we believe that it means that there is none blameless in the world, we should place this portion of the text alongside the practical teaching of God’s Word. In that case, we would at once find ourselves in a dilemma, and the odds would be against us. Let us place it beside a few verses like the following: “Oh, dear children, don’t let anyone deceive you about this: if you are constantly doing what is good, it is because you are good, even as He is.”[26] It would seem from this text that John was warning them against those who claimed there were charitable, declaring that “Only those who do what is right are trustworthy.”[27]

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[1] Roman 3:22; 4:5; 5:17; 10:3; 1 Corinthians 1:30; 2 Corinthians 5:21; Philippians 3:7, 9; Hebrews 11:7

[2] Isaiah 64:6

[3] Bede the Venerable: Bray, G. (Ed.), James, 1-2 Peter, 1-3 John, Jude, p. 198

[4] 1 Kings 21:29

[5] Plutarch: The Life of Alexander the Great

[6] Isaiah 8:2

[7] Ephesians 8:2

[8] John Trapp: Epistles of John, op. cit., pp. 728-729

[9] Psalm 11:7; Ephesians 6:14; Philippians 1:11; 1 John, 3:7

[10] The Works of Jacobus Arminius: Vol. 1, Disputation 19, p. 536

[11] Romans 5:1

[12] Acts 13:39; Romans 8:1

[13] John Flavel: The Method of Grace, p. 114

[14] Luke 18:9-14

[15] 1 John 2:29

[16] 1 John 3:7

[17] Bunyan, John, Practical Works: Vol. 5, The Strait Gate, Discourse Upon the Pharisee and Publican, Ch. 7, pp. 228-234

[18] 1 John 3:7

[19] Roman 6:17

[20] Swinnock, George, The Works of: Vol. 2, The Christian Man’s Calling, Part III, Sec. II, p. 194

[21] Burkitt, William: First Epistle of John, op. cit., p. 767

[22] John 3:31

[23] Cf. John 13:15; 15:12; 17:14

[24] Westcott, Brooke: Epistles of John, op. cit., p. 105

[25] Romans 3:10

[26] 1 John 3:7

[27] Shepard, William E., Wrested Scriptures Made Plan, Ch. 2, op. cit., p. 8

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XXXIV) 08/30/21

^3:7 Oh, my dear children, don’t let anyone give you the wrong idea about this. The Anointed One dwelling in you always does what is right. So, in order for you to be more like the Anointed One, you must also do whatever is right.

EXPOSITION

Let’s remind ourselves what one of the big problems in the Apostolic congregations was. Many Jewish converts told the Gentile converts they needed to add obedience to the Law to enhance their salvation. Even though the apostles told them many times, it doesn’t work that way.^[1] Others were bragging that their faith gave them freedom from the Law to live physically as they pleased because they were spiritually saved by faith,^[2] not works. But as the Apostle Paul told the Galatians, you can’t ignore God’s Word and get away with it. What you sow in the flesh will be reaped in the flesh; what you sow in the spirit will be reaped in the spirit.^[3]

Some even thought they could excuse their shortcomings simply by claiming they didn’t mean any harm, or it wasn’t against God but their neighbor.^[4] Furthermore, even the Apostle James told his readers that they couldn’t excuse their worldly lifestyle simply by saying they believed in God. After all, even the demons believe there is a God.^[5] And apparently, some thought they could buy their way into heaven.^[6] Then those who believed they could work their way into heaven with charitable works. Of course, a person should be happy to help others, especially those in need.^[7] But that should never be taken as merit or earned salvation. Oh yes, they unroll the scroll of the prophet Ezekiel and read to you that Sovereign LORD said that those who do these things would live.^[8]

But the Apostle John no doubt remembered what the Lord said about this when He cautioned His disciples about pretending to do what was right. If they only did what was right just to convince others that they were righteous, they were no better than the Pharisees and Jewish Teachers. And neither one of them would enter the kingdom of heaven.^[9] So, it’s no wonder that the Apostle Paul warned the Roman believers that God’s rewards were only for those who did what was right to bring Him honor and glory and punishes those who refuse to listen to His commandments.^[10] And just like the Ephesians, they too were once in the darkness of not knowing God’s plan of salvation through grace and faith, but that He, the Light of the world, came down from heaven and revealed that plan to all who would listen. And those who then walk in that Light will do only that which is good and right.^[11]

No wonder that the Apostle Paul told the Philippians that he constantly desired them to do those good, kind things that show you are a child of God, for this will bring much praise and glory to the Lord.^[12] Should anyone find living the holy life that God requires will be stressful and cause them much grief, the Apostle Peter wants to remind everyone that the Anointed One carried our sins in His body on the cross. He did this so that we would stop living for sin and live for what is right. “By His wounds, you were healed.”^[13] And did not the Psalmist say that if you focus on what is good and oppose what is wrong, you prove that God chose you from among others and gave you more joy and honor than anyone else?^[14]

Therefore, it is no longer a matter of choice but of compliance. Believers don’t live their lives the way they want, but the way God wants. So, we need to prepare our minds for service. And by exercising complete self-control, put all our hope in the grace that will be the Lord’s when Jesus the Anointed One returns. We did not understand how to prepare in the past, so we allowed our sinful tendencies to do all the wicked things we wanted to do. But now, we are God’s children, so we should obey Him and not live the way we did before. We need to be holy in everything we do, just as God is holy. He is the one who chose us. As it says in the Scriptures, “Be holy because I am holy.”^{[15] [16]}

The Apostle John repeats his declaration with emphasis and new considerations in his tender address, “My children, I am writing this so that you won’t sin. But if you do sin, Jesus the Anointed One always does the right thing, and He will speak to the Father for us.”[17] There are always people who attempt to reconcile being godly in their talk while ungodly in their living. In John’s day, some Gnostics taught that conduct was immaterial to one’s spiritual life, for no external acts could defile a believer. “These external acts,” says John, “prove the person’s spiritual character and origin. If they do what is right, thank God. However, if they do what is wrong, they have no one to thank but the devil.” The Greek adverb kathōs (“even as” KJV; “just as” NIV) introduces a fresh motive for self-purification by presenting a comparison. Note the difference between “even as” in verses three and seven. The Anointed One does what’s right, and this attribute is reproduced in us, so we can be just like Him.

Then, verses seven and eight strongly suggest that those who are antichrists misinterpret sin and uprightness. Maybe the antichrists taught that it was okay to continue to sin while claiming fellowship with God. So, by John calling out to his readers as “little children,” he directly applies what he said in verses five and six. They should let no one deceive them. The Greek indicates that John’s readers were to stop the deception that was already in process. It also indicates the severity of the satanic error to which they were susceptible.

After warning his readers about the “antichrists’” misconception about sin and righteousness, John now warns them about the importance of consistency in the faith.  Genuine virtue springs from One who is kind by nature.  Sin finds its origin in the Devil.[18] This word for “deceive” is the same word used 2:26.  The word means to “lead astray.”  Evidently, the antichrists led some of John’s readers astray from a correct view of God’s nature concerning His righteousness.

The genuine believer in fellowship reflects respectability beyond themselves.  He is far more than a mere profession.  He has the life of God in him.  Therefore, the life of God in the believer reflects itself in goodness produced by God.  There is a close connection between conduct and character.  Temperament is the foundation of life and deeds. John does not say that the practice of righteousness makes one righteous. Instead, the person with the right conduct is a person with the right Christian lifestyle.

A believer in fellowship always reflects the source from whom they derived their fairness – the Son of God.  He demonstrates the nature of the Anointed One. They behave like Him because He is from Him. The words “just as” can be expressed as “precisely as that Anointed One is righteous.”  These words do not indicate that believers exercise righteousness to the same extent as Jesus did but in the same manner as He did.  Being ethical in character always shows itself in virtuous conduct.  Natural decency springs from an honest attitude. Just as Jesus did not become righteous by doing, the believer does not become righteous by doing.  Jesus was eternally and unchangeably righteous, so He disclosed Himself as such in the world.  Believers reveal the justness they have in the Anointed One because of their life in union with Him.  There is a big difference between those who try to imagine the personality of the Anointed One and those who project in His image. As such, the believer’s conduct displays their relationship with God.

So, how do we apply this to our lives? Satan is ever on the hunt for gullible believers. Untaught Christians are particularly susceptible to deception from Satan when it comes to respectability. Every believer possesses two kinds of right standing before God.  First, Jesus declares the believer to be as righteous as He was at the moment of personal trust in the cross to forgive sin. That is judicial righteousness.  The second is by justification that flows out of our fellowship with the Lord. That is moral righteousness.[19]  The Holy Spirit yields the needed attitude. There is no way that a person can fellowship with God and not produce experiential goodness.[20]

Those who live righteously demonstrate that they are righteous. Such believers resemble the One with whom they have fellowship.  There is a type of self-righteousness that does not come from Jesus the Anointed One. It is simply a false front to deceive others into thinking that it is real. John says in effect, “Don’t let them fool you; it isn’t real.  They are phony, having no relationship with Jesus the Anointed One.” For someone to say, “I am a Christian,” and live like the Devil, is just kidding themselves.  This is self-deception.  No one would believe them.  Instead, people believe what they see, “What you are speaks so loud I can’t hear what you say.”

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[1] Romans 2:13

[2] 1 Corinthians 6:9

[3] Galatians 6:7-8

[4] Ephesians 5:6

[5] James 2:19

[6] Ibid. 5:1-3

[7] Psalm 106:3

[8] Ezekiel 18:5-9

[9] Matthew 5:20

[10] Romans 2:6-8

[11] Ephesians 5:8-9

[12] Philippians 1:11

[13] 1 Peter 2:24

[14] Psalm 45:7; cf. 71:1-7

[15] Leviticus 11:44, 45; 19:2; 20:7

[16] 1 Peter 1:13-16

[17] 1 John 2:1

[18] John 8:44

[19] Philippians 1:9-11

[20] Galatians 5:25

• 

ANXIETY ABOUT THE FUTURE

With the Covid pandemic still raging, the chaos in Afghanistan costing more American lives, inflation driving up prices, taxes driving down income, and the Federal Government’s senseless spending, here’s a word from Bishop François Fénelon following the unrest after the war between France and Spain.

The future is in God’s hands, not harmonizing with your will; God will rule it according to your need. But if you seek to forecast it in your wisdom, you will gain nothing but anxiety and anticipation of inevitable trouble. Try only to make use of each day. Each day brings its good and evil. Sometimes what seems evil becomes good if we leave it to God and do not get in His way with our impatience.

Be sure that God will grant you whatever time you need to reach Him. Perhaps He may not give you as much as you would like for your plans or to please yourself under the pretext of seeking spiritual perfection. Still, you will find that neither time nor opportunity for self-denial and self-pleasing will be in short supply. All other time is lost when you spend it on carving out your future, no matter how good your efforts or intentions may seem. Be assured that you will find all such circumstances adapted to your actual needs, not wishes. In proportion, as God upsets your inclinations, He will be aware of your weakness. However, do not be afraid; leave everything to Him. You will always find freedom in God so long as you do not surrender to the false idea that you have lost the freedom to think and act. 

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda