Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson I) 07/12/21

^3:1a Notice the unique way^[1] in which our heavenly Father loves us,^[2] for He allows us to be called us His children, and that is what we are! But the people who belong to this world don’t recognize that we are God’s children because they have never known Him as we do.

EXPOSITION

When reading these encouraging words by the Apostle John, it would be easy to hear the Psalmist who wrote: “Forever and ever I will sing about the tender kindness of the Lord! Young and old shall hear about your blessings. Your love and kindness are forever; your truth is as enduring as the heavens.”[3] We can see why the Apostle Paul was inspired to tell the Ephesians, “I pray that you and all God’s holy people will have the ability to understand the greatness of the Anointed One’s love – its width, its length, its height, and its depth of that love. The Anointed One’s love is greater than anyone can imagine, but I pray that you will be able to experience that love. Then you can be filled with everything God has waiting for you.”[4]

No wonder the Apostle John was so astounded that even in Jesus’ homeland and among His people, the Jews did not greet Him with open arms. Only a few welcomed and receive Him as the Messiah. But to all who did acknowledge Him, He gave the right to become God’s children. All they needed to do was trust Him to save them.[5] The same is true today. Yet, I can imagine the shock on the faces of those who did believe in Him as the Savior of the world when He then told them, if the world hates you, remember that they hated Me first. If you stayed in the world, they would love you for that, like, they love everyone else in their lost condition. But that’s why I chose you to be different from those in the world. So, you don’t belong to the world anymore, and that is why the world doesn’t like you.[6] Something they continued to do until now.

In the second chapter, we saw the kingdom of the world and the Kingdom of God brought together and their distinctive principles and practices enunciated. The one that hates and they that love are compared and contrasted. The followers of the world and the followers of God are clearly and eternally distinguished. The Apostle John identified the antichrist movement as attempting to dissolve the Anointed One into a chosen human to be the Messiah, who then claimed to know the real Son of God. The spirit that pervades the previous chapter is pure and holy love, which seeks to separate from the evil out of love to the evil-doer.

These are some of the glorious truths discussed in the last chapter, and now we come to the third, which is peculiarly rich and full of the spirit of the beloved disciple John. May the Spirit enable us to understand it fully and expound it faithfully! Therefore, we may sum up the substance of the first verse in these words: Our heavenly Father’s love.^[7]

He begins it with Jesus, the Advocate with the Father, and ends it with Jesus, the Righteous One, from whom, as the second Adam, the new and regenerated life must flow, so that the Alpha and the Omega of the chapter is Jesus, the Son of God. In Him alone, the apostle sees all the fullness of mercy and eternal life for our ruined race; in Him the only power that can conquer the principles of the world and the flesh, and finally lift the redeemed and believing church to the glory of the skies. He is one with the Father in such a way that the Father can never be honored, loved, and adored if He is despised and rejected. He sacrificed Himself for our sins on the cross of Calvary to become our Advocate and Mediator with the Father in heaven. We see that in the Anointed One, the new commandment of love was verified. As a result, the Holy Spirit conveys that unction to the believer through our Lord’s mediation.

John is not attributing any virtue to God for which He has never been known to have. The Psalmist knew of God’s loving-kindness a long time ago.^[8] In fact, the Psalms tell us that God was adored because of His precious and unfailing love.^[9] As Ethan the Ezrahite sang, “I will always sing about the LORD’S love and loyalty.”^[10] And the Apostle Paul expressed it this way, “God showed his great love for us in this way: the Anointed died for us while we were still sinners.”^[11] And to prove that love, He did not spare His only Son, but gave Him up to die in our place on a cross.^[12] That’s how high and deep God’s grace and mercy flows.^[13] But the real question is, do all of God’s people understand the power of His endless love?^[14]

This thought by John of how wonderful it was to call his readers children of God came from the heart of God, who used Jeremiah to tell the people of Israel how much he desired for them to be His children, so He could treat them with tender loving care.^[15] In fact, God not only wanted Israelites to be called His children, but the Gentiles as well.^[16] That’s why Paul felt he had the authority from God to call Gentiles who converted to the Anointed One; they too could be His children if they would only allow the Holy Spirit to lead them.^[17] No wonder, Paul quotes the prophets Samuel and Isaiah to prove his point.^[18] Not only that, but there are no restrictions on race, skin color, gender, or social status.^[19] And as John saw in his revelation, this father-child relationship will last for all eternity.^[20]

This idea of the world not having ever known God the way His children do was also in the words of Jesus Himself.^[21] Even in His prayer, Jesus said, “O righteous Father, the world doesn’t know you, but I do; and these disciples know you sent me.”^[22] That’s why the Apostle Paul told the Colossians that even though they were once among those called “the world” as far as that unconverted sinful society is concerned, they died to the world long ago when they were born in union with the Anointed One, God’s only Son.^[23]

But we must be cautious of supposing that everyone who fails to recognize “our form” of Christianity is necessarily of the world. The Apostle John invariably speaks of believers as the “children of God.”[24] The Apostle Paul generally called them “sons of God.”[25] The latter expression can apply to adopted sons; the former, strictly speaking, implies actual parentage. In saying John, “we might be called” appeals to the conscious nobility of Christians: we have this magnificent title with its corresponding dignity.

Also, John wants his readers to take special note of something. The word “behold” is a command to focus on the subject at hand. This dramatic word conveys an idea similar to someone pulling a cord that unveils a statue in a public meeting. He says in effect, “Take note of the astonishing, unadulterated, undying love of God for us.” The principle involved is that God wants us to take special note of His unique love for us. He wants us to concentrate on the nature of His love. John calls attention to the beautiful exhibition of God’s love for us. This way, we can better see His love. We’ll find self-sacrificing love, one-way love that relates to us because of the sacrifice of His Son for our sins. Furthermore, we’ll discover that His love is unconditional, unadulterated, undiminished, undying, unstoppable, and unrelenting. We can never “out-sin” His love for us. His passion is more significant than anything we can do or say.

More than God’s love is at issue here, more than that He loved us; but how He loved us. The words “what manner” connote quality. Note the quality of the Father’s love. His love is perfect and unconditional. He wraps His love in the sacrificial gift of Jesus Christ. The word “love” is not primarily emotional; instead, it describes an attitude where the mind and will are the overriding idea. God loves sinful people not because they are loveable, but even though they are not loveable. God always seeks our highest good. His love never wavers toward us.

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[1] Behold what exotic [foreign to the human heart] love the Father has permanently bestowed upon us.

[2] Wuest, K. S. (1961), The New Testament: an Expanded Translation, op. cit., (1 John 3:1)

[3] Psalm 89:1-2

[4] Ephesians 3:18-19

[5] John 1:11-12

[6] John 15:18-19

[7] Graham, W. (1857), The Spirit of Love, op. cit., p. 182

[8] Psalm 31:19

[9] Ibid. 36:7-9

[10] Ibid. 89:1-2

[11] Romans 5:8

[12] Ibid. 8:32

[13] Ephesians 2:4-5

[14] Ibid. 3:18-19

[15] Jeremiah 3:19

[16] Hosea 1:10; See Romans 9:25-26

[17] Romans 8:14-17

[18] See 2 Samuel 7:14; Isaiah 43:6

[19] Galatians 3:28-29; 4:5-6

[20] Revelation 21:7

[21] John 16:3

[22] Ibid. 17:25 – The Living Bible

[23] Colossians 3:3

[24] Cf. Revelation 21:7

[25] Galatians 4:6

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FEAR OF BEING WRONG

Undoubtedly, François Fénelon was able to see into other people’s lives not just by their actions or attitudes, but in conversing with them. The stress of post-war recovery and wanting not to give God another reason for such punishment, they became reclusive, not wanting to earn His disfavor. What Fénelon heard motivated him to address them this way:

Don’t you know that your spiritual progress is more hindered by your excessive fear of taking the opportunity to enjoy ordinary, innocent things, than which could be enjoyed by your participating. Of course, self-indulgence is always to be avoided, especially when we need self-restraint; but you seriously injure yourself by keeping up a perpetual effort to resist even the smallest involuntary pleasure in the details of a well-regulated life. I would have you steadily resist such a tendency. I do not approve of your efforts to reject the enjoyment inevitably attending upon simple food and needed rest.

Speak honestly about your concerns about your health to your doctor. Then leave it to him to, decide and stop thinking about your delights. But obey quietly; that should be the aim of your courage and steadfastness. Without this, you will not acquire the peace that God’s children possess, nor will you deserve it. Bear all annoyances of your present condition, which is full of inconveniences and discomfort; in a penitential spirit; these arc the penances God assigns you, and they are far more useful than those you may choose for yourself. There is no spot in the world where you would not find yourself beset with your natural taste for enjoyment. Even the strictest solitude would have its thorns.

The best state to be in is the one in which God’s hand holds you: do not look beyond it, and be content to accept His will from one moment to another in the spirit of self-denial and renunciation. But this surrender must be full of trust in God, who loves you even more for not sparing you. You ought to be scrupulous about your scruples rather than about your enjoyment of innocent, ordinary things.[1] [2]

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

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[1] Cf. Philippians 4:8

[2] Fénelon, François: The Complete Fénelon, Part 1, The Royal Way of the Cross, pp. 8-9

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NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

INTRODUCTION to CHAPTER THREE

In this exciting third chapter, the Apostle John has a treasure chest full of beautiful jewels of spiritual insight to show wondrous love God the Father extended to us! Believe it or not, it involves our relationship with the Creator of the universe! But, sadly, the people of this world don’t know what it is because they have no idea who He is or what He is.

But this is only the beginning, says John, but there’s more coming. For one thing, we will finally see things the way they are, not what we imagined them to be. And we are told that we will immediately recognize it because of what happens in the twinkling of an eye. So, says John, keep living in anticipation of that glorious moment, and do all we can to use Jesus as our model for living here on earth.

It makes no sense to indulge in sinful living, which is next to lawlessness. It would help if you did not forget, says John, the Anointed One came to earth for a reason. None of those who don’t do this have got everything backward. We all should want to be one of God’s in-laws, not one of His outlaws.

The Apostle John takes all of this personally. As a result, we can hold on to something that will keep us from wandering away from the path of holy living. Of course, it involves acting right in God’s eyes. But it has a prequalification. We were given a great model to follow; He will never let us down. But what about those who don’t want to live this way? Where did these people come from who makes a practice of sinning? And, what is God’s answer?

Now, people who are recreated and brought to spiritual life by God don’t make it a practice of sinning. How could they? There is something deep inside them that makes them who they are. A person with a Godly nature will never want to practice and parade their sins. We must learn to tell the difference between God’s children and the Devil’s demons. It is all based upon an original message from our Lord. It will keep us right in God’s sight.

To better understand this, says John, take a look at what happened back in Adam’s day. Not only did Satan fool Eve, but he wanted to deceive her children as well. Sadly, it all ends up in murder. John draws an impressive conclusion from this incident and wants to pass it on to every believer. However, while it certainly brings much good to our lives, it also ushers in things we are not comfortable with. But don’t be surprised, it has been going on for a long, long time.

So, how can we know we’ve been transferred from spiritual death to life? It’s nothing complicated, but for some, it seems so hard to do. If we do what John tells us God wants us to do, it will enhance our lives. If we don’t, then there are dire consequences. So, it’s a case of either do this, or something unfortunate and unwanted will happen. Like oil and water, some things in life just don’t mix.

The Apostle John has no interest in making it complex. Just look at what the Anointed One did to make this happen. Without what He did for us, there is no hope for an everlasting future with God in heaven. But, at the same time, it does offer us an example to follow. Everything is for our benefit and the good of our fellow believers. It is like waiting for the “Walk Light’ to come on before you cross the street, taking away of fear of being injured and even suffering death. It begins with what God transferred to us; that we are to pass on to our Christian brothers or sisters in need. If you don’t share of everything you’ve received, then of everything you have, you will be relieved.

We just can’t talk about doing what God and our Lord Jesus want us to do. If we don’t follow through, then it raises a big question about our relationship with God. It’s also the way to shut down debilitating self-criticism, even when there is something to it. For God has something more significant than what we have to handle the stress we sometimes feel in being a holy living Christian in this world, especially when things aren’t going the way we want them to.

John concludes that we need to take care of something if we plan to enjoy the more abundant life our Lord promised us. We’re able to stretch our hands out and receive what we asked for because we’re doing what He said, doing what pleases Him. Again, this is God’s command, not some rule of the Church or a bishop’s demand. It involves something we all enjoy. It keeps us spiritually healthy and grants us a long life. Here’s nothing new; it has been around since the beginning. And doing what our heavenly Father commands, we live sure and secure in Him and He in us. And we experience His deep and abiding presence daily. One day, all of this will become crystal clear because we will have not only heard it, but will see it.

 

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXV) 07/07/21

A Summary of Chapter Two

The Apostle John wrote his First Epistle to give followers of the Anointed One knowledge to appreciate Him as Lord and Savior. The epistle breaks down how God wants them to live.

First and foremost, they are to avoid sinning. John said that when we do sin, Jesus is there on our behalf as to make things right. However, by following in the Living Word and obeying God’s commandments, the believer chooses to lead an enlightened life. According to John, this life will prove to be fruitful in the Kingdom of Heaven.

John then tells the followers of Anointed One to love one another and make every effort to behave in a God-like manner. Next, he warns the reader against believing in false prophets and those that do not obey God’s Word. Finally, John warns about many misled believers and how they will try to take credit for the glory that God has given to them.

The Apostle continues to give a series of warnings regarding things that one should not love. Followers of Anointed One, John said, should not lust after one another, put great importance on material items, or believe that they are better than their fellow man. This type of love leads to sinful ways and disobedience of God’s commands.

John describes some of the things that believers can do to make sure they are following the Lord. First, believing in the words of the Scripture and, second, obeying those words are pleasing to God. In addition, John said that living right in God’s eyes will lead to the security of your soul, and letting the truth live inside causes you to act like God even more.

But also, Christian fellowship includes following the Anointed One as our advocate. John does not want believers to sin. However, if and when they do, he wants them to know there is an advocate: Jesus the Anointed One covered the sins of all the world. Those who keep His commandments are demonstrating that they genuinely know the Anointed One. However, those who do not keep His commands, but say they have fellowship with Him, are liars. Those who stay in union with the Anointed One, and live on earth the way He did, give evidence that they are “in” Him.

Believers are also strongly commanded to love one another. It was not a new commandment, but one given from the beginning by the Anointed One. Hate for one’s spiritual brother or sister is incompatible with continued fellowship with the Anointed One. The Scriptures often say that agape-love is the most critical sign that the world uses to identify an anointed believer. Those who love their fellow Christian brothers and sisters show they are “in the light.”  John’s writing includes an important poetic section in verses twelve to fourteen.

Furthermore, believers are not to love or be in love with the world. It refers to those who prefer worldly, ungodly things to Godly things. “The world” is a phrase often used to refer to humanity’s sinful, material attitudes. That’s why anyone who loves the world more than they love the Anointed One proves that the love of the Father is not in them. Such attitudes are not from the Father but from the world.

John called his era the “last hour.” Believers again are warned against teachings of “antichrists,” or false teachers. These liars deny Jesus is the Anointed One. Also, John calls on believers to remember their position as part of God’s family. They are to stay in union with Him, so they will not be ashamed when He returns. Those who do what is right in God’s eyes are said to be born “of Him.”

END NOTE: I want to thank all my precious and dedicated readers for being so faithful to God’s Holy Word. A person can learn so much if we read and listen with open spiritual eyes, open hearts, open minds, and great anticipation. I’m sure you are going to love the Apostle John’s third chapter. Our exciting journey will begin on Monday, July 12, 2021. God bless you!  I hope to see you there!

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXV) 07/06/21

^2:29 Since we know that God is always good and only does what’s right, we may correctly assume that all those who do what is appropriate are His children.

In his devotional, Octavius Winslow (1808-1878) tells us that the Lord’s “anointed” is the expressive and appropriate designation of all God’s people. This anointing marks them as a “chosen generation, a royal priesthood, a holy nation, a peculiar people.”[1] It is the Lord’s unique mark upon those who it distinguishes and designates as His own. Strangers to this anointing are outsiders to the grace of God and the calling of the Holy Spirit even though there is spiritual light in the thinking of some people’s open profession before the world, along with King Jehu’s “zeal for the Lord,”[2] yet that anointing of the Holy Spirit is still lacking. Without that, all intellectual illumination, perceptible profession, and zealous zeal amount to nothing when earnestly searching for God.

Also, says Winslow, as significant as the endeared name, “Christ” is the Anointed One, so is the proper meaning of the honored title “Christian.” It points us to the anointing, of which all who have union with the Anointed One share. This truth is as sincere as it is true. Only in eternity will it be revealed just how much maliciousness sprang from those calling themselves Christians, without any valid qualification for such a high, holy, and distinguished designation. How lacking are people in their awareness of the profound, significant, spiritual importance of this term! They don’t realize because they don’t know that a Christian is a person who partakes in God’s renewing, sanctifying grace, of that same Divine Holy Spirit with which the Anointed One received His anointing from the Father for His great work.

The effects of this anointing, Winslow continues, are what might expect from a cause so glorious. It beautifies the soul. It is that anointing spoken of by the Psalmist: “And oil to make his face to shine.”[3] Therefore, it is called the “beauties of holiness.”[4] Oh, how a person’s face shines and countenance lights up when “the joy of the Lord is their strength,”[5] the spirit of adoption is in their soul when God “pours out His love into their heart!”[6] It also gladdens. Therefore, it is called the “oil of joy”[7] and “the oil of gladness.”[8] It causes the heart to sing in its deep sorrows, imparts the “garment of praise for the spirit of heaviness,”[9] and fills the soul with the glory of that “kingdom which consists not in foods and drinks, but in righteousness and peace and joy in the Holy Spirit.”[10] Another effect springing from this anointing is the profound teaching it imparts – “You have an anointing from the Holy One, and you know all things.”[11] Such are some of the effects of this holy anointing. It beautifies, gladdens, and teaches.[12]

William E. Jelf (1811-1875) gives an excellent summary of this second chapter. As he looks at what is set before us here, we read of the pre-existence of the Anointed One; His manifestation on earth; the credibility of the Apostles in what they related; the nature of the bond of Christian unity – for example, the community of faith and holiness of life. Communion of the Christian with God the Father and God the Son; the essential and perfect sanctity of God; the absolute necessity of purity of heart and life; the twofold benefits of the Anointed One’s Passion to such as believe and comply with this condition – for example, forgiveness and sanctification. By living in the Light, they are made aware of sin, and confession comes as a benefit. It is a consequence of both original and actual sins revealed by God to all humanity.[13]

John James Lias (1834-1923) wants us to consider the connection of this verse with the Apostle John has said. He just advised his “children” to stay in union with the Anointed One, that they might appear with joy and not with grief, at His appearing. He now again knits the second part of the Epistle with the first. “In the first part,” the fellowship between God and man “comes into consideration as an internal habit;” in the second part, it is its “confirmation in works.” And as he commences the second part with the conclusion of the necessity of abiding in union with the Anointed One, he points out once more why he taught us to remain in Him because God is right. There can be no rightness apart from Him. It is to the acquirement of this Divine Rightness that he urges us, and he takes care, before doing so, to lead us to seek its source, not in ourselves, but God.[14]

Says Lias, our abiding in union with the Anointed One is the ground of our calm expectation of the Day of Judgment. The thought strengthens this calmness, anticipating what others dread, that we have received a new birth from God. And the proof of our having received that new birth is doing what God calls the right thing to do. If we can conscientiously feel that we are doing what’s right, it establishes our claim that we were born of God. We know that He is correct and has the power to make us right with Him. And had we not been born of God; we cannot do that of which He is the only source.[15]

Robert Cameron (1839-1904) has an interesting perspective on the antichrist and the return of the Anointed One. He notes that on the principle that “coming events cast their shadows before them,” these antichrists appeared as attestations of the coming climax of evil in church and world. There is no denying that in apostolic and post-apostolic days, the common belief of the Christians was that the antichrist would immediately precede the return of the Lord. We accept that between the days of John and our Lord’s second coming, no event in the world’s history has occurred or will occur compared to the coming notable appearance; therefore, this intervening time was naturally called “the last hour.” Accordingly, all through early Christian literature, we find the constant hope and expectation of the return of the Lord and a continual dread of the coming of the Antichrist.

Arno C. Gäbelien (1861-1945) says that verse twenty-nine mentions a test for righteousness. It is an acid test of verse twenty-nine. “Since we know that God is always good and does only right, we may rightly assume that all those who do right are His children.” But the purpose of it is not to question the reality of their salvation as being born again or make them doubt, but to test whether the claim they made it up is genuine or counterfeit.^[16]

Current Baptist pastor, Brian Bill, notes that the closeness of the Anointed One’s coming should cause us to walk closer to Him today. First, we must appreciate our position. We need to anticipate the imminent return of Jesus the Anointed One, and secondly, we’re to value everything given to us. As the Apostle John puts it, since we know that God is always good and does only right, we may rightly assume that all those who do right are his children. See how very much our heavenly Father loves us, for He allows us to be called His children – think of it – and we actually are! But since most people don’t know God, naturally, they don’t understand that we are His children. Yes, dear friends, we are already part of God’s family right now, and we can’t even imagine what it will be like later on. But we know this, that when He comes again, we will be like Him, resulting from seeing Him face to face. So, when we do what is right, we resemble our righteous Father. In a sense, we look like God when we live like He wants us to live. But we don’t always show a family resemblance, do we? I once heard that silent movie actor Charlie Chaplin once entered a Charlie Chaplin look-alike contest and came in third place![17]

Yes, Jesus is coming again. He will not return in anonymity but in great glory, for all to see.[18] The Anointed One’s return is always imminent, an adjective which has an interesting derivation from the Latin word imminere, which means “suspended over.” Dr. Reginald Showers explains, “an imminent event is always hanging overhead, is constantly ready to fall or overtake a person, is always close at hand in the sense that it could happen at any moment. Other things may occur before the imminent event, but nothing else must take place before it happens. If something else must take place before an event can happen, that event is not imminent. In other words, from the instant you blink to close your eye to the opening of your eyelid, He could be here.

END OF CHAPTER TWO

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[1] 1 Peter 2:9

[2] 2 Kings 10:16

[3] Psalm 104:15

[4] Ibid. 96:9

[5] Nehemiah 8:10

[6] Romans 5:5

[7] Isaiah 61:3

[8] Psalm 45:7

[9] Isaiah 61:3

[10] Romans 14:17

[11] 1 John 2:20

[12] Winslow, Octavius. Morning and Evening Thoughts, June 18, Monergism Books. Kindle Edition

[13] Jelf, W. E., Commentary on the First Epistle of St. John, op. cit., p. 13

[14] Lias, J. J., The First Epistle of John with Exposition, op. cit., pp. 184-185

[15] Ibid. The First Epistle of John with Homiletical Treatment, op. cit., pp. 186-187

[16] Gäbelein, Arno C: The Annotated Bible, op. cit., loc. cit.

[17] Bill, Brian: Living in Light of His Return, October 9, 2011

[18] See Daniel 7:13; Zechariah 12:10; Matthew 24:30; Revelation 1:7

Let’s get ready for an exciting walk through eye-opening Chapter Three! Starting very soon.

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXIV) 07/05/21

^2:28 And now, my little children, stay in happy fellowship with the Lord so that when He comes, you will be sure that all is well and will not have to be ashamed and shrink back from meeting Him.

Rudolf Schnackenburg (1914-2002) agrees with other scholars that say verses twenty-eight and twenty-nine belong to verses one through six in the first section of chapter three. It is a new beginning, built on all that John said from the beginning of the Epistle. The Apostle is preparing for what is yet to come. At this point, he focuses on the present reality of salvation.

Says Schnackenburg, our Christian preaching is not merely ethical admonition with a religious theme, but proceeds from God’s saving action toward humanity. That is the source of its obligations and motives for spiritual, ethical, and moral activity, considering the pressure between present salvation and its final realization.^[1]

D. Edmond Hiebert (1928-1995) mentions the conflict between the advocates of antichrist theories and adherents of God’s revelation of His Son as the Messiah. It puts God’s children into direct opposition with the children of the devil. Thus, we may identify one group as the “redeemed” led by God’s Holy Spirit and the others as the “unredeemed” pushed by the evil spirit of the devil. It’s better than just calling them “Godly” and “ungodly.”

The two classes are rigidly distinct in origin and practice, says Hiebert. John presented true believers as children of God, characterized by their right living and loving as the bond that holds the family members together. As the Apostle says here in verse twenty-nine, “Since we know that Christ is righteous, we also know that all who do what is right are God’s children.” Then John continues, “But when people keep on sinning, it shows that they belong to the devil.”[2] Furthermore, “Those who have been born into God’s family do not make a practice of sinning.”^[3] It means, “Now we can tell who are children of God and who are children of the devil.”[4] ^[5]

David Guzik (1984) sees verse twenty-eight as a challenging image by the Apostle John. When Jesus returns, some people will be afraid because they never accepted Him as their Lord and Savior. However, some who claim to be one of His own will be ashamed when they hear He is coming because they know they live unfruitful lives in the world. They thought they had more time, but not it seems too late to get ready, like one of the bridesmaids in Jesus’ parable who ran out of oil.^[6] Guzik says every believer must carefully consider these matters to be sure and unashamed at His return. So, don’t hope you will end up being one of those who are “barely saved” or “saved by the skin of your teeth.”^{[7] [8]}

2:29 Since You know that the Anointed One always does what was right, you also know that all those who do what is right are God’s children.

EXPOSITION

John concludes this portion of his letter by saying that doing what’s right, in other words, doing what God desires most, will ensure that we will not be mistaken for anything other than His children. Even the prophet Zechariah saw that day coming when all God’s beloved will rejoice because they heard the words, “The King is coming!”^[9] Even so, in the last days, there will still be some who will want to pretend to be part of the righteous. But the prophet Jeremiah has a wake-up call for them.^[10] When He returns to gather His own, they will not come from one country or continent, but from around the world.^[11]

It was part of the Apostle Paul’s message to Titus. He reminded him that we have all been taught not to disobey God and do the sinful things the world’s people are doing. Both the young and old learned to live on earth wisely and appropriately – a way that shows true devotion to God. We should live like that while we are waiting for the coming of our great God and Savior Jesus, the Anointed One. He is our great hope, and He will come with glory. He gave Himself for us. Not only that, but He died to free us from all evil. He gave His life to make us pure – people who belong only to Him and who always want to do good for others.^[12]

Meeting God’s standard for His children does not occur naturally. It is not the product of a self-help program. Being born again is only done by God through the Spirit.^[13] As the Apostle James made it clear, this was all God’s decision.^[14] And the Apostle Peter joins in praising God the Father of our Lord Jesus the Anointed One. God showed His great mercy, and because of His mercy, He gave us a new life. This new life brings us a living hope through Jesus the Anointed One’s resurrection from death.^[15] And by this, He gave us the very marvelous and precious gifts that He promised us. With these gifts, you can share in being like God. And so, you will escape the ruin that comes to people in the world because of the evil things they want.^[16]

COMMENTARY

You may be sure, says Bede (672-735 AD), that our righteous living is based exclusively on faith. However, perfect righteousness exists only in the angels and not by trust but loyalty. Living an ideal life is potentially possible, but not probable. The Bible says that all have sinned and miss the mark God set for them.[17] Nevertheless, according to the Apostle John, perfect righteousness is when we remain faithful to the Word of God, accept no other lord other than the One who created us, and love our fellow believers as God loved us.^[18]

Puritan John Bunyan (1628-1688) pointed out that the Pharisees were ignorant that they must be right with God before doing anything right for God. Moral living by a worldly person, God indeed calls righteousness; but it must be understood, as spoken in the street language of the world, or concerning social matters. The world indeed calls it ethics, and it is harmless as long as it applies to secular standards. Therefore, society calls those who live right and do what is right morally correct. Nevertheless, it still required the Anointed One’s death to provide grace for them as sinners.[19]

In discussing this type of righteousness, says Bunyan, we speak of right living under the Law, not in the “Gospel-sense.” That’s why we need to examine this a little closer. Righteous living under the Law involves a person’s first birth. Living right in the “Gospel-sense” concerns the new birth. As John says here in verse twenty-nine, you will recognize that all who practice holy living are God’s genuine children. Their ability to live righteously is not due to their actions but by virtue of the work on the cross of the Anointed One once applied to the soul; the principle of living, activities, and deeds produces holiness.^[20]

Alfred Plummer (1746-1829) says that there is no break in the narrative from here in verse twenty-eight to verse twelve in chapter five, all of which form a summary. The keyword is “love,” distributed very evenly over the whole Epistle from 3:1 to 5:3. The children of Love are also the children of Light, and one cannot exist without the other. That’s because God is Love and His Son is Light, and we cannot have one of them without the other.[21] That kind of thinking would have a hen to lay an egg without a yolk or lay a yolk without the egg.

Richard Rothe (1799-1867) believes that verse twenty-nine should be the opening verse in chapter three. It is a new line of thought from which the rest of chapter three flows. Think of our Lord’s return with excitement and joy; don’t feel ashamed or shrink back from the idea. He is coming to acknowledge us because we confessed Him before the world. It’s another way of saying that once you stand convinced that He is the right one from God and does what is right, you’ll recognize that all who live upright with holy lives are God’s true children. Remember the time of testifying that He is your Lord and Savior is now, not after He returns. By then, it will be too late, and He will say He never knew you.^{[22] [23]}

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[1] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., p. 151

[2] 1 John 3:8a

[3] Ibid. 3:9a

[4] Ibid. 3:10a

[5] Hiebert, D. Edmond, 1 John, Bibliotheca Sacra, April-June 1989, p. 198

[6] Matthew 25:8-12

[7] See 1 Corinthians 3:15

[8] Guzik, David, 1, 2 & 3 John & Jude, op. cit., p. 44

[9] Zechariah 9:9

[10] Jeremiah 13:23

[11] Acts of the Apostles 10:35

[12] Titus 2:12-14

[13] John 1:13; 3:3-5

[14] James 1:18

[15] 1 Peter 1:3

[16] 2 Peter 1:4

[17] Romans 3:23

[18] Bede the Venerable, Bray, G. (Ed.). op. cit., 1-3 John, pp. 191-192

[19] Romans 5:7-8

[20] Bunyan, John: Vol. 5, Of Communion with God, A Discourse Upon the Pharisee and Publican, Ch. 7, p. 234

[21] Plummer, Alfred: The Epistles of S. John, op. cit., pp. 118-119

[22] Matthew 7:21-23

[23] Rothe, Richard: The Expository Times, op, cit., September 1892, pp. 553-554

• 

As François Fénelon looked around at the war-weary condition of his fellow believers, he wondered if they could answer the question, “What is God asking of you?” If they didn’t know, he had an answer for them; remember, “God has not forgotten you.”

Fénelon then wrote down these words: What does God ask of you, but to be joyful? Have you not realized that we rejoice when loving Him? Have you not felt that there is no other real enjoyment, whatever excitement may be found in pleasures apart from Him? Since you know where to find the Fountain of Life and once drank of it, why would you seek a smelly, moldy earthy cistern? When will those days return, those bright, happy days, lighten by the soft rays of loving mercy?

Do whatever you want, only love God, and let His revived love in your heart, be your guide. Your ears are not yet closed to the sublime language of truth; your heart is made to feel its charms. “Taste and see the pleasant bread daily spread for us at our Father’s table.”[1] With such support, who can fear that anything else will be lacking?

I know what it is to be weak; 1 am a thousand times more vulnerable than you. It is of great benefit when we realize what we are. And add to that, who does not experience being estranged from the very means of strength? It is an inescapable part of our human nature. Just listen inwardly to Him and feel strongly repulsed by anything despicable.

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

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[1] Psalm 34:8

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXIII) 07/02/21

^2:28 And now, my little children, stay in happy fellowship with the Lord so that when He comes, you will be sure that all is well and will not have to be ashamed and shrink back from meeting Him.

Barnes goes on to say that John is urging everyone not to be ashamed He appears at His second coming. By having all our hopes taken away; by being held up to the universe as guilty and condemned. We feel embarrassed when our expectations are disappointed; when it revealed that we have a character different from what we professed to have; when stripped of our pretensions to goodness, and the heart is made bare. Many will thus be ashamed on the last day, [1] but it is one of the promises made to those who genuinely believe in the Savior that they shall never be ashamed or confounded.^[2]

Frederick Maurice tells us that because some in John the Apostle’s congregation did not believe in the Anointed One as the Son of God, they also denied the Father. Furthermore, they refused being called “children of God.” And since God has the highest authority in the universe, Jesus was not someone who could look up to Him as a Father. He is not someone who came down from a heavenly Father and returned. Neither can this carpenter’s son claim to be a brother to all humanity. Neither can this wandering prophet assert that His Father is also your Father, as minor as this difference may appear. Plus, the message which this pretending Messiah and all His apostles brought to the Jewish and Heathen world was, “You are not distinct creatures, as you imagine yourselves to be. You have one Lord and Head.” Nevertheless, this martyr turned out to be the Son of God who came into our world, submitted to experience our human weaknesses, died on our behalf that He might make us one body in Himself, as God created us to be.

As a consequence, says Maurice, the faithful could not speak to those who deserted them and set up another Messiah, “You are making a doctrinal error.” Instead, they were obliged to say, “You have decided not to recognize God’s Son. You are choosing not to recognize us as fellow believers.” It certainly was a reasonable charge. It was what all these traitors’ words and acts suggested. They revolted from Jesus. He was humble and gentle; because He made Himself one with the most wretched sinner. They said that in so far as His miracles were concerned, although there were signs of a divine anointing, He ceased to be the Anointed One by dying on Calvary. There, any divine blessing He claimed forsook Him. At the same time, John holds that even if Jesus did not prove to them, He was God’s Son through signs and wonders, He could have never confirmed it more convincingly than by His death and resurrection.^[3]

Robert Candlish (1760-1854) gives these instructions: Let us keep asking ourselves, at every moment, if He were to appear now, would we have the confidence to greet Him as our Savior? If He were to come into our home, our living room, and manifested Himself and speak to us face to face, would we have enough faith to believe it was real? Could we meet His look of love without embarrassment? Only if He found us “in union with Him,” doing whatever we might be doing “in His name, giving thanks to God His Father.” Yes, but only if He found that we welcomed Him into our hearts.

Candlish goes on to encourage us to always be in union with Him; every day, every hour, every instant, communing with Him, were He to appear this very day, this same hour, this very instant. He is about to look; to appear suddenly; to come quickly. Oh, don’t let it happen that we would not welcome Him if we were in such a state to cause our shrinking back from Him in shame. Instead, we would rather that when He appears, we are in a position to spring forward with open eyes and outstretched arms, to welcome Him whom we love; let us see to it that we “are in union with Him.” Let us always be in such obedience and behavior that He would look at us as his “little children.” So, it was the Apostle John who counselled himself when he closed the book of the Revelation. “He who testifies to all these things repeats: “I’m on my way! I’ll be there soon!” Yes. Come, Master Jesus.[4] ^[5]

My father used to use an illustration to make this point whenever he preached on meeting Jesus one day. He often asked the congregation, “If you were to receive a phone call from your pastor telling you that Jesus was here and wanted to come over and visit you, and planned to be there in five minutes, would you simply wait at the door to greet Him, or would you be flying around the house getting rid of magazines, drinks, ash trays, vinyl records on the record player, and change your clothes in a hurry?” Or, could you sit quietly and say, “I don’t mind if He sees me just like I am, and there’s nothing in my house I need to hide or change?” Of course, you could see members shaking their heads in terror if that were to happen. We, said my dad, it will happen at an hour when you least expect it.[6] So why not get everything ready now?

John Stock (1817-1884) says that the correct preparation to meet the Anointed One at His coming consists of being in union with Him. As we have seen, the blessed Apostle John does not hesitate to repeat wholesome and indispensable truths. Again, and again, he urges constant communion with the Anointed One. That results in living under the unction of the Holy Spirit we receive from the Lord. It enables us to be devoted to the Anointed One, continuing to do what we learned from and about Him.

It allows following Him tirelessly in righteousness and true holiness; a strong stand for truth; and a stern and holy rejection of all antichrists, no matter from which direction they come. A planted tree, to be fruitful, must stay rooted in its cultivated soil. Detached from the Anointed One, we become deserters in action, as well as in disbelief. Being in union with Him allows us to bear fruit for God’s glory, despite the many hindrances from those who are for us and those against us. By doing that, we will not cringe in fear at the reappearing of our blessed Lord and Savior from heaven.^[7]

Marvin Vincent (1834-1922) finds the phrase, “be ashamed when seeing Him,” in need of explanation. The fundamental thought is that of separation and shrinking from God through the shame of conscious guilt. We find the same construction in the Septuagint Version: “Shame will cover you, and you will blush to think of all those times you sacrificed to idols.”[8] “You cheapen yourself when you change course so often – you will be disappointed by Egypt, too, just as you were disappointed in Assyria.”[9] ^[10] And what shame were these prophets talking about? Sad to say, if Jesus were to return today, so many of His children would know more about matinée idols and music icons than Him and His Word.

As others have done, John James Lias (1834-1923) notes that some commentators say that this verse could be part of the beginning of the next chapter. But Lias feels that it is more likely the last ideas of what he has been saying. No one who has not devoted some time to the study of John’s writings can fully understand the excellent coherence, as well as the depth of the thought, in this portion of the Epistle.^[11] Lias goes on to say that in the former part of the Epistle, staying in union with the Anointed One is regarded as the means whereby we may resist the temptations of the age and society in which we live. Here it is put before us as the ground of our boldness, which we sometimes call “blessed assurance.”^[12]

James Morgan (1859-1942) says that apart from those who will not be ashamed to meet the Lord when He returns, there is another class of people, very different from these, “who will be ashamed when He suddenly reappears.” Thus, in Daniel’s revelation, we are told, “Many of those whose bodies lie dead and buried will rise, some to everlasting life and some to shame and everlasting disgrace.”[13] It is in harmony with what our Lord said, “Don’t be so surprised! Indeed, the time is coming when all the dead in their graves will hear the voice of God’s Son.”[14]

How awful it will be to be ashamed on that day! Remorseful over our unbelief, embarrassed by so many unforgiven sins, humiliated by our behavior, distressed over missed opportunities, neglected privileges, and lost souls! How blessed it will be not to be ashamed to greet Him at His coming. Not ashamed of Him, who now appears in His glory! Not ashamed of the hope we had in Him, while men reviled it? Not ashamed of the realization of that blessedness for which we long looked and prayed! Oh, brethren, pleads Morgan, get in union with the Anointed One now, stay totally committed to Him, and so you “Will have confidence, and not be ashamed when He sees you at His coming.”^[15]

Robert Law (1860-1919) sees this section of the Apostle John’s instructions under the heading “Walking in the Light,” as tested by Belief. He points out that the Light of God not only reveals Sin and Righteousness, as well as the children of God and the world in their natural character. To walk in the Light, people must confess Sin, follow the road of doing things right, love their fellow Christian, and reject any love for the world. It also reveals Jesus in His genuine character as the Anointed One, the Incarnate Son of God. And, everyone who calls themselves a Christian will be tested by the world’s reception or rejection of the truth by which they live.

Throughout this portion of John’s epistle, says Law, the Apostle’s point of view is that of fellowship with God upon receiving and living in the light revealed in Himself. This Light opens up truths in the spiritual realm. It exposes the lies of those who say they have no sin, who do not keep God’s commandments, who no love for each other, and who buy into the spirit of the antichrist. They claim new enlightenment that denies Jesus as the Anointed One. Those who do this does not live in the Light. Instead, they remain lost in the darkness of unbelief, misbelief, and disbelief.[16]

---

[1] Matthew 7:21-23

[2] Albert Barnes: New Testament Notes, op. cit., p. 4834

[3] Maurice, F. D., The Epistles of St. John, op. cit., p. 154

[4] Revelation 22:20

[5] Candlish, R. S., The First Epistle of John Expounded in a Series of Lectures, op. cit., pp. 213-214

[6] Cf. Matthew 24:44

[7] Stock, John: An Exposition of the First Epistle General of St. John, op. cit., pp. 216-217

[8] Isaiah 1:29

[9] Jeremiah 2:36

[10] Vincent, Marvin: Word Studies in the NT, op. cit., p. 349

[11] Lias, J. J., The First Epistle of John with Exposition, op. cit., p. 177

[12] Ibid. The First Epistle of John with Homiletic Treatment, op. cit., p. 177

[13] Daniel 12:2

[14] John 5:28

[15] Morgan, J. (1865), An Exposition of the First Epistle of John, op. cit., pp. 158-159

[16] Law, Robert: (1909), The Tests of Life: A Study of the First Epistle of St. John, op. cit., pp. 10-11

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXIII) 07/01/21

^2:28 And now, my little children, stay in happy fellowship with the Lord so that when He comes, you will be sure that all is well and will not have to be ashamed and shrink back from meeting Him.

Did not the Apostle Peter warn us all that there will be those who go around saying, “He promised to come again, where is He?” Since our forefathers died, they complain, everything continues the way it has always been. They prefer not to remember that God spoke, and the heavens came into existence. Water covered the whole earth until God told it to recede to reveal the ground. Then back in Noah’s day, the land was covered again with water as in Genesis One. So, the sky we see and the planet we live on He will preserve by His word. He will maintain everything until destroyed by fire. That’s the day everyone will stand before God, with sinners removed to a pit with the devil, and the saints then gather with the Lamb to rule the earth and the sky.^[1]

COMMENTARY

Clement of Alexandria (150-216 AD) says that when the Lord appears at his second coming, the one who knows the Son and the Father according to spiritual knowledge will have confidence and not confounded, for confusion is a great punishment.^[2]

Cyril, Archbishop of Jerusalem (313-386 AD), lectured on the mysteries of being anointed with holy oil consecrated to God and His service. His text is taken from verses twenty through twenty-eight here in this second chapter. First, Cyril mentions, you should know that in earlier Scriptures, there lies the symbol of this Chrism – “anointing.” For what Moses imparted to his brother according to the command of God, made him High-priest, after bathing in water, he anointed him; and Aaron was called the Anointed One, evidently from the typical Chrism. So also, the High-priest, in advancing Solomon to the kingdom, anointed him after he bathed in Gihon Spring.^[3]

To them, however, these things happened figuratively. But John tells his readers, your anointing is not a figure of speech; the Holy Spirit truly anointed you. That’s because the Anointed One is the source of your salvation. He is the First-fruit, and you are the harvest. Therefore, if the First-fruit is holy, it will manifest its holiness in the harvest also.

Cyril goes on to advise that we keep this uncontaminated: for it will teach us all things. If it abides in you, as you have just heard declared by the blessed John about this “unction.” For this holy thing is a spiritual safeguard of the body and salvation of the soul. It is what Isaiah prophesied about, “And on this mountain, He will destroy the covering which is over all people, the covering spread over all nations. He will take away death for all time. The Lord God will dry tears from all faces. He will take away the shame of His people from all the earth. For the Lord has spoken.”^[4] So, says Cyril, having been anointed with this holy ointment of the Holy Spirit, keep it unspotted and unblemished in you, pressing forward with God’s work, and well-pleasing to the Captain of your salvation, Jesus the Anointed One, to whom be glory forever and ever. Amen!^[5]

Bede the Venerable (672-735 AD) proposes that those who stand firm against the persecutions of unbelievers and the ridicule which comes from worldly people around them will have complete confidence when the Anointed One comes again because they know that the patience of God’s waiting children will not perish at the end. But anyone who is ashamed to stand up for Christ in this life or to do anything else which the Lord commands, or who in time of persecution is afraid to be known as a believer, will have no confidence at all when Christ returns because he has not stuck to his profession of faith in this life.^[6]

William Burkitt (1650-1703) notes that Christians, gracefully enlightened by the Spirit of God, need no new gospel or doctrine. But they do need further teaching in the Good News they have. It will increase and improve what they know. Unfortunately, nonconformist groups have arguments drawn from external Biblical teachings that go against all religious education. It is the Spirit who instructs us that what God says is superior to what humans say. At the same time, the Spirit sends messages through human vessels, and not immediately from Himself. When seducers can show that they have such immediate and extraordinary revelations from the Holy Spirit, as was bestowed on the early church Christians, then let them insist on the necessity of religious teaching, but not before.^[7]

Dr. William Warburton, (1698-1779) Bishop of Gloucester, says: “The late appearance of Antichrist was a doctrine so universally received in the primitive church that it was like a proverbial saying among them. That’s why the Apostle John takes the occasion to preach on the Doctrine. With it, he warns his followers against the antichrist spirit.”^[8]

B. F. Westcott (1825-1901) says: “As we look forward, a season of painful distress is coming that will separate us from that which is secret.” And again, Westcott says, “The post-biblical times to come will sharply differ from the period of tribulation that will follow. And the last days were thought of as a difficult time that will usher in the tribulation period, ending with divine victory declared.”^[9] Then says, Westcott, it is well worth considering that not even once, in any Christian writing until the middle of the nineteenth century (1850), is there the faintest thought given to the church escaping this time of trouble during the antichrist.^[10] If God did not spare the Apostle John from the claws of the antichrist spirit, there’s no reason the church should expect God to treat them any differently.

Richard Rothe (1799-1867) says that John now looks back before looking forward. It’s like saying, “look back where you came from and then look forward to where you are going.” John wants his readers to know that they must understand the manifestation of the Anointed One within the whole context of His reappearing in His glory at the end of days. God did not call, redeem, choose, sanctify, and fill them with His Spirit to merrily go on their way. From the moment a person is born again, they start living with their future in mind. Forget the past and concentrate on where they are going. For sure, says Rothe, it must certainly be an object of intense longing on the part of every Christian to actually behold Him in whom they believe.^{[11] [12]}

Spiritual detective Sir Robert Anderson (1841-1918) says that one of the forgotten truths about the Scriptures is the bema^[13]of the Anointed One. And the wish to get rid of it is a profound reflection upon the Christianity of our times. If we are to “have confidence, and not to be ashamed before Him at His coming,” as John says here in verse twenty-eight, it befits us, instead of ignoring the truth – which convicts us here and now, to judge both heart and conduct in the light of it.

Any Christian, says Anderson, who has a redacted version of 2 Corinthians where they deleted the judgment seat of the Anointed One, would be well-advised to hear what Paul told the Colossians: “Remember, the Lord will give you an inheritance as your reward. The Master you are serving is the Anointed One. But if you do what is wrong, you will be paid back for the wrong. God has no favorites.”^{[14] [15]}

Adam Clarke (1762-1832) agrees with many other Bible scholars that this verse twenty nine in chapter two should be the beginning of chapter three. In fact, we can view it as a preamble or preface to what chapter three then has to say: “Behold!” It is also challenging to separate the wording and subject in John’s epistle from his Gospel.

When put together, look at how one English translation makes this so clear: “Once you’re convinced that he is right and righteous, you’ll recognize that all who practice righteousness are God’s true children. What marvelous love the Father has extended to us! Just look at it – we’re called children of God! That’s who we really are. But that’s also why the world doesn’t recognize us or take us seriously because it has no idea who He is or what He’s up to.”^{[16] [17]}

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[1] 2 Peter 3:4

[2] Clement of Alexandria Bray G. (Ed.) 1-3 John, Adumbrations, Adumbrations, p. 191

[3] 1 Kings 1:33

[4] Isaiah 25:7-8

[5] The Catechetical Lectures of Cyril, Archbishop of Jerusalem, Lecture 21, pp. 342-344

[6] Bede the Venerable: Bray, G. (Ed.), op. cit., 1-3 John, p. 191

[7] William Burkitt: First Epistle of John, op. cit., p. 764

[8] Warburton, William: Sermons and Discourses on Various Subjects and Occasions, J. and R. Tonson, and A. Millar, London, 1867, Vol. 3, p. 283

[9] Brooke Foss Westcott: The Epistles of St. John, the Greek text, published by Macmillan and Co. Cambridge, 1892, Ch. II, p. 69

[10] Cameron, Robert: The First Epistle of John, op. cit., pp. 92-93

[11] Cf. Hebrews 12:2

[12] Rothe, Richard: The Expository Times, op. cit., September 1892, p. 553

[13] Bema is the enclosed space surrounding the altar; the sanctuary or chancel in East Orthodox Churches. In Western Churches it is the area surrounding the altar. But in the Bible, bema refers to the Judgment Seat of the Anointed One (2 Cor. 5:10)

[14] Colossians 3:24-25; cf. Ephesians 6:9

[15] Sir Robert Anderson: Forgotten Truths, Ch. 11, p. 68

[16] 1 John 2:29-3:1 – The Message

[17] Adam Clarke: First Epistle of John, op. cit., p. 377

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXI) 06/30/21

^2:27 But you received the Holy Spirit, and now He lives within you, in your hearts, so that you don’t need anyone to teach you what is right. For He teaches you all things, and He tells you the Truth. He is not a liar. So, just as He has said, you must live in the Anointed One, never to depart from Him.

Rudolf Bultmann (1884-1976) says that verses twenty-six and twenty-seven serve as a Homiletical reinforcement for all that John the Apostle said in this second chapter. John advises them to listen carefully and examine what he wrote to them about the people trying to deceive them. But as for them, he lets them know that the Messianic anointing received from the Father remains in them, so that they do not need anyone to teach them anything different. On the contrary, His Messianic anointing continues to teach them about all things and is genuine, not counterfeit. So, just as He taught them, remain united with Him. That is John’s greatest, hope that they will not lose what God gave them upon starting their journey for everlasting life.^[1] That same message and hope should be in the heart of every pastor and teacher of God’s Word in the Church today. Unfortunately, just like in John’s day, some pastors and teachers no longer have it in themselves.

Rudolf Schnackenburg (1914-2002) sees the Apostle John making a fresh start here in contrast to all he said about the heretics. “As for you,” John says, “you have the anointing of the Holy Spirit which you received from the Anointed One that is still yours.” His illumination and strength will help them stand firm against these deceivers. The purpose of this final encouragement is also to give them confidence in the future.^[2] Too often, Christians live their lives in ways that will help cover their past. Others remain faithful to God and the Anointed One to live a joyful and more abundant life. But John is saying we are to live our lives for the future. It is good we are no longer what we used to be, nor are we all that we want to be, but thank God we look forward to what we will be when He returns. All our blessings are down here, but our rewards are up ahead. Runners in a race want to distance themselves from the starting gate, and enjoy the cheers of the crowds lining the track, but their goal is the finish line.

Rudolph A. Culpepper (1930-2015) points out three emphatic addresses, “and you” (2:20, 24, 27), provide the structure for this section. Since some of those who remained may have considered joining the other faction, the elder assures them, “you have an anointing,” by which he probably meant the Holy Spirit. They already know the truth, but the Antichrist is the Liar, the one who denies the Anointed One. The opponents, however, were once part of the community, so the issue must be a specific confession of the Anointed One.[3]

Yet, says Culpepper, the elder warns that those who do not confess the Son do not have the Father either. John appeals, therefore, for the community to abide in the same manner they had at the beginning. No one should depart from it, following those who deserted the community of believers. They already had, said Culpepper, the promise of eternal life. No one else was needed to pay attention to any new or novel teaching. They only needed to stay with the instruction received through the Holy Spirit, not alone in a mountain cave, as part of a monastic community.

Culpepper then rightly characterizes John’s debate with the antichrists as an expression of “the tension … between the conservative principle and the liberal, the need to preserve, and the need to adapt.” The Antichrists assumed that the Gospel was elastic and subject to expansion under the Spirit’s guidance. John, however, insists that we identify Christians by their adherence to core creeds about the Anointed One. In this section, the tests he offers make acceptance of these central tenets essential to a genuine relationship with God.^[4]

Stanley L. Derickson (1940-present) answers whether God is active in our lives? Says Derickson; He is involved in illuminating our foggy minds to the truth of the scriptures. He wants us to know more about Himself, as well as to know Him more. He is not the great mystery of the universe; instead, He is a great teacher.^[5] Later on, Derickson states that the key to understanding this is being born again. When you consider the status of great liberal theologians and their education, it has done nothing to increase their knowledge of God’s Word. They are not born again and do not have the Holy Spirit within them to teach spiritual truths. It is why there was this struggle with all sorts of falsehoods.

What John says here in verse twenty-seven, says Derickson, is a statement. He is not implying that the believer doesn’t need human teachers, but is to let the believers know that the truth of the preceding statements would be made evident to them through the Spirit. If the text were teaching that there was no need for human teachers, then we would not need Bible Institutes, Christian colleges, theological seminaries, or teachers at those learning institutions.^[6]

2:28a And now, my dear children, remain united with Christ so that when He returns, you won’t need to be afraid and turn away from Him in shame.

EXPOSITION 28

So, the key to John’s contention that they should stand up for Jesus as the Son of God in the flesh against those who would try to persuade them otherwise. He certainly had every reason to do so. He heard the Savior Himself say that if anyone is ashamed of Him or His message in this adulterous and sinful world, the Son of Man will be ashamed of that person when He returns in the glory of His Father with the holy angels.^[7]

The Apostle Paul felt the same way. That’s why he encouraged the Colossians to remain faithful to the end because when the Messiah, who is the source of our spiritual life, appears, then you too will appear with Him in glory!^[8] It was also part of Paul’s message to Timothy. He encouraged him to do what the apostle commissioned him to do without fault or blame until the time when our Lord Jesus the Anointed One comes again.^[9] Also, Paul wanted Titus to know that everyone should live as Jesus wants them to while waiting for the coming of our great God and Savior Jesus the Anointed One. He is our great hope, and He will come with great glory.^[10]

So, it’s no wonder Paul reminded the scattered Hebrews that they all would die one day, and after that, will stand before God and be judged. It is the same with the Anointed One. He gave Himself once to take away the sins of many. When He comes the second time, it will not be to offer Himself again as a sacrifice for sin, but to save all those waiting for Him.^[11] The Apostle likens it to mined gold refined by fire to test its genuineness. And as such, faith will be proven to be worth more than gold. When your faith is confirmed to be pure, the result will be praise and glory and honor when Jesus Christ comes.^[12]

John echoes the words of Isaiah, who prophesied that at that time, people would say, “Here is our God! He is the one for whom we have been waiting. He has come to save us. We have been waiting for our Lord.” So, we will rejoice and be happy when He saves us.^[13] But, Isaiah wasn’t the only one. Listen to what the prophet Malachi had to say: “Who will be able to endure it when He comes? Who will be able to stand and face Him when He appears? For He will be like a blazing fire that refines metal, or like a strong soap that bleaches clothes.”^[14]

But we are not to just stand around waiting for His return. Paul told the Corinthians to use the spiritual gifts given to them as needed to promote God’s kingdom while they wait for the return of the Lord Jesus the Anointed One.^[15] Paul shared that everyone will be raised to life as the Anointed One arose for those already gone to their rest. Then, when the Anointed One comes again, those who belong to Him will be raised to life.^[16] So even the grave cannot hide us from His resurrecting power. So, as John says, let us all resist any tempter or temptation that may draw us away from our predestined goal arranged by our Father in heaven.

The way to do this is to remain steadfast in heart so that we will be holy and without fault before our God and Father when our Lord Jesus comes with all His holy ones.^[17] Not only that, but may our God of peace set us apart for Himself. Let every part of us be set apart for God. May our spirit, soul, and body be kept safe and without fault. Might we be without blame when our Lord Jesus the Anointed One comes again.^[18]

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[1] Bultmann, Rudolf: The Johannine Epistles, op. cit., pp. 40-41

[2] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., p. 149

[3] 1 John 4:2

[4] Culpepper, Rudolph, A., Mays, J. L. (Ed.). (1988). Harper’s Bible Commentary, op. cit., p. 1292

[5] Derickson, Stanley L. Notes on Theology, God is Active, p. 183

[6] Ibid. The Holy Spirit’s Ministries to the Believer, op. cit., p. 572

[7] Mark 8:38

[8] Colossians 3:4

[9] 1 Timothy 6:14

[10] Titus 2:13

[11] Hebrews 9:27-28

[12] 1 Peter 1:7; cf. 5:4

[13] Isaiah 25:9; See 45:17

[14] Malachi 3:2 – New Living Translation (NLT)

[15] 1 Corinthians 1:7

[16] Ibid. 15:23

[17] 1 Thessalonians 3:13

[18] Ibid. 5:23