Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XIV) 07/29/21

^3:2 Yes, dear friends, we are already God’s children, right now, and we can’t even imagine what it is going to be like later on. But we do know this, that when He comes, we will be like Him, as a result of seeing Him as He is.

On the subject of Holiness and the Second Coming of the Anointed One, James Blain Chapman (1884-1947) tells us that Jesus made the primary call to get ourselves ready for His coming, “So you also must be ready. The Son of Man will come at a time when you don’t expect Him.”[1] And to be ready is to be “blessed and holy,” that is, regenerated and sanctified. The holiness of heart and life is the only qualification to meet Jesus at His second advent with joy. Surely, no one can deny this. But accept that these are the qualifications, and we are to be ready at all times. In that case, this is evident: we must get the blessing of a clean, holy heart and keep it continually and live out its guidelines in everyday contacts and conduct.

For someone to say that we will be given holiness at the appearance of the Lord would be wishful thinking, just as the claim that there will be further opportunity to repent after death. The Apostle John starts this chapter by announcing, “See how very much our Father loves us, for He calls 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 don’t know Him. Dear friends, we are already God’s children, but He has not yet shown us what we will be like when the Anointed One appears. But we do know that we will be like Him, for we will see Him as He really is.”[2] ^[3]

Samuel E. Pierce (1746-1829) concludes that believers in the Anointed One are now as truly in union with Him as they will be when they are with Him in heaven. So also, we are now just as much God’s children as we will be when all the splendor and perfection in our relationship of eternal glory radiates out from within us. Therefore, it is good for us to be spiritually engaged in learning more about these truths. That way, we enjoy the benefit of having the same mind and close communion in our hearts with the Father and the Son. We are confident, knowing and believing the Holy Spirit dwells in us. Our union with the Anointed One in this life is as perfect as it ever will be in glory. We are as indeed the children of God now as we will ever be.^[4]

Sir Robert Anderson (1841-1918) commented on the Lord of Heaven who became the Son of Man by saying we should appreciate the significance of the word “Son” in the titles of our Divine Lord. But, first, as to His self-chosen designation of Son of Man. Is it, as the Rationalist and the Jew would tell us, a mere Hebraism, meaning no more than that He was human? Of course, but what happens to us humans when we become like Him? Secondly, Anderson says, we too “will be changed.” “Just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man.”[5] The earthy image, or pattern, is that of the first Adam of Eden; the heavenly figure is that of the last Adam. And He will “change our humble bodies and make them like His own glorious body. The Anointed One can do this by His power, with which He rules everything.”[6] For the triumph of redemption will not be in restoring us to the place which Adam lost by sin, but in raising us to the perfectness of the new creation, of which the Lord from heaven is the head. The eyes of our faith are not fixed upon the blessedness of Eden, but upon the glory of “the Holy Mountain”; for “we know that when he appears, we will be like Him, for we will see Him as He is.”[7] ^[8]

Charles Simeon (1759-1876) notes our Lord was hated, reviled, persecuted, and put to death, but we still see how glorious and exalted in character He was as a person. Similarly, His followers are treated with contempt, but God declares their state to be the most honorable on earth. To this effect, the Apostle John represents them as slighted by mankind and honored by God.^[9] So don’t let the world’s criticism of your faith or rejection of your claim to be a child of God discourage you. There is One greater than all the world who is on your side.

Charles Hodge (1797-1878) says that the term “child” in such connections expresses mainly one or the other of three ideas, and sometimes all of them united: 1. Similar in disposition, character, or nature.[10] 2. Objects of deep affection.[11] 3. Those given a respected title or an outstanding honor.[12] [13] Hodge goes on to say that God predestined His children to conform to the image of His Son.[14] [15]

William E. Jelf (1811-1875) proposes that the same Divine attributes of wisdom, love, and purity which exist to an infinite degree in the Divine nature, will also exist in us and make up our being. So, that, though not being gods or deified humans, still being glorified people in our spiritual body, [16] we will be Godlike, and thus, brought into visible communion with Him, will see even as we are seen. The veneration of mankind is never spoken of in Scripture. They are to remain human, in the perfection of humanity, where the eyes will be open to discern God; not merely to know Him, or see Him as a reflection in a mirror, [17] that is the privilege of the faithful now, but to see Him face-to-face. It helps us see any self-righteousness that can make us fit for holy living; how much we need the unspotted righteousness of the Anointed One not only to hide our sins but also to clothe our souls and cloak our being. Hence, we may see that we must conform in this life to the mind and practices similar to the Anointed One’s excellence so that these may be perfected and glorified by Him hereafter.[18]

James Nisbet (1823-1874) has an interesting way of contextualizing what the Apostle John has to say here. I remember learning in my journalism studies; there are critical questions that bring clarity to most situations. We are to ask the four “W’s”: Who? What? When? Where? And How? But back in Nisbet’s day, it was: Whence? Where? And Whither? These are intended to provide answers for: Where did I come from, where am I now, and where am I going? And yet, there is another more critical “W” which the Apostle John requires: What? The reason for this estimate is plain. Character compels circumstances; it is what we are, far more than where we are, which has to do at any time with the happiness of life in union with the Anointed One. Therefore, consider what John says as to what we are and what we may become.[19]

Brooke F. Westcott (1825-1901) reminds us that when we meet our Lord in the sky and are transported into God’s presence, we will not be treated like children but adults who inherit all that God has in store for those who believe in His Son. We will no longer be as we were, but will be as He is. That is, essentially more complete through ways wholly beyond our current powers of imagination.[20] Furthermore, we will not fully understand what all this means until His resurrection power transforms us. This is the hope, says the Apostle John in the next verse, that we take with us to the grave.^[21]

John Stock (1817-1884) has a wonderful message based on this chapter. For him, our faith produces love as its fruit; works by its inclination to holiness, and makes labor light. It describes Jacob’s love for Rachel, making a seven years’ service as of a few days, [22] and proves unquestionably that we are born of God; are inhabited by the Holy Spirit. Otherwise, none of these things could take place; and that then to doubt that we are the children of God is to be cruel to ourselves, untrue to God, and to grieve, in no ordinary way, the witnessing of the Holy Spirit, the Comforter. We then please Satan; stunt our growth; have the locusts of unbelief devouring all the spiritual vegetation of our souls. It will cause us, who should be as the garden of the Lord, yielding Him all manner of pleasant fruits, to become as the arid wilderness, as silent and barren as it is.^[23]

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[1] Matthew 24:44

[2] 1 John 3:1-2

[3] J. B. Chapman: Holiness, Ch. 11, p. 36

[4] Pierce, S. E., An Exposition of the First Epistle General of John, op. cit., Vol. 1, p. 329

[5] 1 Corinthians 15:49

[6] Philippians 3:21

[7] 1 John 3:2

[8] Sir. Robert Anderson: The Lord from Heaven, Ch. 2, p.20

[9] Charles Simeon: First Epistle of John, op. cit., p. 421

[10] Matthew 5:9, 45

[11] Romans 9:20; 2 Corinthians 6:18

[12] Galatians 3:8; John 1:12; 1 John 3:2

[13] Hodge, Charles: Commentary on the Epistle to the Romans, op. cit., (Kindle Locations 7655-7661)

[14] Ephesians 1:5; 1 Corinthians 15:49; See Philippians 3:21; 1 John 3:2

[15] Hodge, Charles: Commentary on the Epistle to the Romans, op. cit., (Kindle Locations 8232-8235)

[16] 1 Corinthians 15:44

[17] Ibid. 13:12

[18] Jelf, W. E., A Commentary on the First Epistle of St. John, op. cit., p. 40

[19] Arnold, Thomas; Maurice, F.D.; Burgon, John. Church Pulpit Commentary, op. cit., (Kindle Location 92903)

[20] See 1 Corinthians 2:9

[21] Westcott, Brooke: Epistles of St. John, op. cit., pp. 97-98

[22] Genesis 29:19

[23] Stock, John: An Exposition of the First Epistle General of St. John, op. cit., p. 235

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XIII) 07/28/21

^3:2 Yes, dear friends, we are already God’s children, right now, and we can’t even imagine what it is going to be like later on. But we do know this, that when He comes, we will be like Him, as a result of seeing Him as He is.

Jonathan Edwards (1703-1758) tells us that salvation brings wonderful things beyond expectation. First, it provides everything a person needs to enjoy life in the Lord. Secondly, when God’s people develop agape-love for one another, they naturally want to have fellowship with them. Just to hear about them is not enough to satisfy that love. So, here in verse two, the Apostle John says that God has made provision for us to see the Anointed One, the object of our supreme love. Not only to hear and read about Him in His Word, but one day to see Him “face-to-face.” Here is the promise, “Blessed are the pure in heart; for they will see God.[1]Also guaranteed is that we will not see Him, through a dark glass, as we do now, but “eye-to-eye.”[2] It will be more than a vision; we will see the Anointed One as He is.^[3]

Edwards shows how saving faith differs from common faith. The writer of Hebrews describes the nature of saving faith by pointing to the ancient patriarchs as examples. He tells us that all these people died still believing what God had promised them. They did not receive the promises right then, but they saw it all from a distance and welcomed it. They agreed that they were foreigners and pilgrims here on earth.[4] So, the evangelist John calls faith a “receiving of the Anointed One.”[5] Here, says Edwards, the Apostle John declares who he means by the term “receiver.” It is the same with believers in the Anointed One, or one that has saving faith.^[6]

Also, in one of his sermons, Edwards talks about when we shall see the Lord face-to-face, as John says here in verse two. Then, they will have a clearer understanding of the Anointed One as Mediator and how He has undertaken from eternity to accomplish their salvation. They will understand the glorious covenant of redemption between the Father and the Son; will see the eternal love the Anointed One had for them before the foundation of the world. They will, likely, comprehend the mystery of His incarnation; they will know and appreciate the gloriousness of the way of salvation that even angels longed to fathom.[7] They will also have a complete understanding of the infinite wisdom of God in contriving the plan of salvation; will grasp the height, and depth, and length, and breadth of the Anointed One’s love for sinners, [8] by undergoing for them the agony in the garden, and the more overwhelming sufferings of the cross.^[9]

Charles Hodge (1797-1878) looks at what the Apostle John says here in verse two from another angle and why we shouldn’t think there’s any comparison between the present hard times and the coming good times. As the Apostle Paul said, “For if we are to share His glory, we must also share His suffering.” [10] It’s because they are comparatively insignificant.[11] Without altering the sense of what Paul says, the “for” in verse eighteen may refer to the last clause of verse seventeen. Then Paul implies that we’ll have minor troubles now, but these predicaments are helping us gain eternal glory.[12] We are the recipients of great favor, and will be displayed in divine glory for everyone else to see.[13] It is a revelation of glory in us.[14] [15]

And then Hodge sees the role of those chosen as predestined to conform to the image of God’s Son, that is, that they might be like His Son in character and destiny. As the Apostle Paul said, “Even before He made the world, God loved us and chose us in the Anointed One to be holy and without fault in His eyes. God decided in advance to adopt us into His family by bringing us to Himself through Jesus the Anointed One. It is what He wanted to do, and it gave Him great pleasure.”[16] Furthermore, we are to put on our new nature, created to be like God – truly righteous and holy.[17] And just as we are now like the earthly man, we will someday be like the Heavenly Man.[18] ^[19] Hodge goes on to say that the term “child,” in such connections, expresses mainly one of three ideas, and sometimes all of them united. 1. A person similar in disposition, character, or nature;[20] 2. Someone who is the object of affectionate love.[21] 3. Or those who have a title to some unusual dignity or status.[22] [23] A child of God is certainly all of these in His eyes.

In a sermon based on verse two here in chapter three, Charles Spurgeon (1834-1892) focuses on “We will see Him as He is.”^[24] Says Spurgeon, it is one of the most natural desires in all the world, that when we hear of a famous individual, we want to see them in person. So also, when we read the works of any eminent author, we customarily look for their picture on the dust cover. So likewise, upon hearing of any heroic deed of daring, we will watch the parade go by to catch a glimpse of the hero. So, it should be no surprise that when we hear that some anointed evangelist or pastor has written a book, we do not mind standing in line to get an autographed copy. This feeling becomes doubly powerful when we have any connection with the pastor or evangelist whose gifts and preaching have changed our lives. Then the wish to see them rises to an insatiable desire to express our gratitude for their anointed ministry.

I am confident, my brothers and sisters in the Lord, says Spurgeon, you will all confess that this same strong desire has arisen in your minds concerning the Lord Jesus the Anointed One. We want to see no one, talk to no one, spend time with no one, more than He who sacrificed His life to save us, especially since He thinks of us continuously.

I believe, all of us who love His name, have an unquenchable wish to behold Him in person. The thing for which I would pray above all others would be forever to look into His face, forever to lay my head upon His shoulder, forever to know that I am His, forever to dwell with Him. O yes, one short glimpse, one transitory vision of His glory, one glance at His marred, but now exalted and beaming countenance, would repay enduring a world of trouble. Nor do I think that such a desire is wrong.^[25] And if you don’t think that way, then there is something wrong with you.

In his writing on the hope of the Christian, Sir Robert Anderson (1841-1918) mentions that the fabrication of “baptismal regeneration” assumes that the new birth is peculiar to the Christian dispensation. But the striking fact that the new birth is never mentioned in the writings of the Apostle Paul makes it plain that there is nothing distinctively Christian in the doctrine. Nevertheless, Anderson may have had the term “new birth” in mind because Paul does say “new creature” to mean the same thing.^[26]

When it comes to hope, Anderson says that in contrast with the unintelligent groan of creation, the groan of those “who have the first-fruits of the Spirit” is instinct with hope. And both the expectations of the spiritually dead of this world and the faithful yearning of the spiritually alive will be satisfied in the day of “the manifestation of the children of God.” “Beloved, now are we the sons of God,” a further word declares, “And it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like Him; for we shall see Him as He is.”[27] ^[28]

Holiness preacher Wayne C. Aman (1819-1893), speaking about the Apostle Paul’s crown of holiness,^[29] looks back on the conflicts of the sanctified life. Aman calls on every believer to make their calling and election sure by inviting the Sanctifier into their temple. Does your spirit witness to a holy heart? “No eye has seen; no ear has heard, and no one’s heart has imagined all the things that God has prepared for those who love Him.”[30] As the Apostle John states, “Dear friends, we are already God’s children, but He has not yet shown us what we will be like when the Anointed One appears. But we do know that we will be like Him, for we will see Him exactly as He is.”[31] ^[32]

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[1] Matthew 5:8

[2] 1 Corinthians 13:12

[3] Edwards, Jonathan Works of: Wisdom of God, Sec. 3, pp. 1060-1062

[4] Hebrews 11:13

[5] John 1:12

[6] Edwards, Jonathan Works of: Remarks on Important Theological Controversies, Ch. 6, Concerning Faith, p. 455, 1457

[7] 1 Peter 1:12

[8] Ephesians 3:18

[9] Works of Jonathan Edwards: Seventeen Occasional Sermons, Sermon 8, Glory, honor, and peace, to every one whose work is good. pp. 1457-1458

[10] Romans 8:18

[11] Ibid. 8:17-18

[12] 2 Corinthians 4:17

[13] Ephesians 3:10

[14] See Colossians 3:4; 1 John 3:2

[15] Hodge, Charles, Commentary on the Epistle to the Romans, op. cit., p. 422

[16] Ephesians 1:4-5

[17] Ibid 4:24

[18] 1 Corinthians 15:49; See Philippians 3:21; 1 John 3:2

[19] Hodge, Charles. Commentary on the Epistle to the Romans, op. cit., p. 448

[20] Matthew 5:9, 45

[21] Romans 9:20; 2 Corinthians 6:18

[22] Galatians 3:8; John 1:12; 1 John 3:2

[23] Ibid. p. 472

[24] Delivered on Sunday, January 20, 1856 – Entered here in my commentary on January 20, 2020

[25] The Spurgeon Sermon Collection: Vol. 1, Sermon 61-62, The Beatific Vision, p. 302

[26] 2 Corinthians 5:17

[27] 1 John 3:2

[28] Sir Robert Anderson: Redemption Truths, Ch. 12, p. 68

[29] 2 Timothy 4:7-8

[30] 1 Corinthians 2:9; Cf. Isaiah 64:4 – Complete Jewish Bible

[31] 1 John 3:2

[32] Wayne Aman: The Cross and Crown of Holiness, Ch. 10, p. 30

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XII) 07/27/21

^3:2 Yes, dear friends, we are already God’s children, right now, and we can’t even imagine what it is going to be like later on. But we do know this, that when He comes, we will be like Him, as a result of seeing Him as He is.

And in one of his other writings, Owen mentions that another thing that allows us to commune with the Anointed One is the spiritual entitlements faith brings. The benefits we enjoy from the Anointed One are incalculable and innumerable. To insist on having them would require a person’s whole life to be given to doing nothing but good works, not just a few chores. So, the Apostle John tells us here in verse two; we are God’s children with a fountain of privileges before God. How did this happen? It came from above with the love of the Father. But who brought us this majestic honor? It was the Anointed One to all who believed Him and accepted Him; He gave the right to become children of God.[1] Now, God is our and the Anointed One’s Father; we are brothers and sisters. The Anointed One is the source of all the honor, advantages, rights, and titles we have.^[2]

John Flavel (1627-1691), speaking about the idea of our adoption into the family of God, says that the blood of the Anointed One purchases all good spiritual things for us, such as Justification, which comprises remission of sins and acceptance by God.^[3] His blood bought the privilege of belonging to God’s family.^[4] Since the Anointed One is His Son, He is God’s “natural heir.” As our Mediator, He is the “heir by appointment” of all things.^[5] Because of the Anointed One’s Sonship, we are united to Him by faith to become God’s children; and then joint-heirs, as John says here in verse one.

Flavel goes on to say that our spiritual happiness represents satisfaction resulting from knowing we will see the Son of God one day, the Shepherd of our soul.^[6] This awareness of God in His glory yields indescribable gratification to every soul that beholds it, since it will be a spontaneous vision. The bodies’ glorified eye will see the Anointed One.^[7] And when will this meeting take place? The Apostle Paul gives us a hint.[8] Thus, it appears Flavel endorses the idea that the Spirit will resurrect believers with a glorified body containing all the senses of our current body. For him, what an enchanting vision this will be! And how much will it exceed all reports and apprehensions we have of it here! Surely, we have been told only half the story. It will be a transformative vision; it will change the beholder into its image and likeness. “We shall be like Him, for we will see Him as He is.” Just as iron placed over a roaring flame becomes fiery red, likewise, the soul, conversing with God, is changed into His very likeness.^[9]

Then, Flavel states, what a great honor for the Anointed One to sit enthroned at God’s right hand? Therefore, what glory God reserves in heaven for those faithful to the Anointed One, here on earth? When Jesus prayed, God heard His prayer.^[10] So, what heart cannot conceive the contentment of such a sight? It made Stephen’s face shine as the face of an angel when he had but a glimpse of the Anointed One at His Father’s right hand. But this is not all, though this will thrill the spectators of the Anointed One on His glorious throne; we will not only observe Him but will also sit with Him enthroned in glory. To behold Him is one thing, but to sit with Him is even more unimaginable. The queen of Sheba observed the beautiful palace Solomon had built. She noticed the food at the king’s table. She spotted his officials conferring. Not only that, but the Queen glimpsed the servants in the palace and the good clothes they wore. She eyed his parties and the sacrifices that he offered in the Lord’s Temple. She was so amazed; she could hardly breathe![11] ^[12]

In another place, Flavel states how reasonable is it then that you should now conform yourselves to Him in holiness? The Apostle John says here in verse two, “We shall be like Him, for we shall see Him as He is.” Not only will your souls be like Him, but your bodies, even these awful bodies, will be changed, fashioned like His glorious body. Remember, Jesus’ resurrected body could walk through walls;[13] vanish from sight while talking with others;[14] remain unknown until granted particular perception;[15] defy gravity in ascending from the earth;[16]  yet could be touched, [17] capable of speaking, [18] consume food, and was imperishable.[19]

It is a forcible motive to urge people to imitate the Anointed One down here, especially seeing our conformity to Him in holiness is the evidence of our likeness to Him in glory.^[20] But, since there can be no complacency in our allegiance to God, it is plain from what John says here in verse two that either God must become like us or we be made agreeable to God, which is what John is proving the necessity.^[21]

John Bunyan (1628-1688) states that godly people are not eternally saved until their soul is in heaven’s possession. True, their spirit is made perfect and has as much of heaven as presently possible, but a person, consisting of body and soul, cannot be saved entirely so long as their spirit is heavenly, but their body is earthly. Keep in mind; the Anointed One purchased the body with His blood.  Therefore, the body became the temple of God’s Spirit[22] and a member of the Anointed One’s spiritual body.[23] With that being the case, eternal salvation comes for believers only after the resurrection.[24]

That’s why, says Bunyan, when the Anointed One comes the second time, then He will save the body from all those things that at present make it incapable of abiding in heaven, for we are citizens of the Kingdom of God, where the Lord Jesus the Anointed One lives. And we eagerly wait for Him to return as our Savior.²¹  He will take our weak mortal bodies and change them into glorious bodies like His.[25] O what treasure God put into this little word “saved!” But, of course, we will not see all the jewels that God placed in this word “saved” until the Lord Jesus comes to raise the dead.[26] But until He appears, what we will become cannot be seen just by looking at this word “saved.” Until then, we have the deposit of what we shall be – the Spirit of God.[27] ^[28]

George Swinnock (1627-1673) says that the sacred moments brought by the sound of the Gospel, that draws God’s people to be of one heart, are spoken of as proceeding from this cause: “for the earth will pile up with God’s knowledge like the water that fills the oceans.”[29] The perfection of grace and holiness in heaven will affect part of this knowledge of God. As the Apostle John says here in verse two, we will be exactly like Him once we shall how ideal He is.^[30]

Scottish Presbyterian John Ker (1673-1726) notes that the first thought of the apostle was no doubt the human nature of Christ as appearing again to the eyes of His friends. He left with that nature and promised to return the same way – “I will see you again, and your heart will rejoice.”[31] His first disciples are not the only favored believers who saw the Anointed One in the flesh.[32] If we are part of those who love His appearing, [33] we will experience it with them. Sinful flesh will finally be removed – the marred look and form of suffering. And we’ll have the same look that turned the Apostle Peter’s face into a grin when Jesus rejoiced, exuberant in the Holy Spirit, and thanked His Father, Master of heaven and earth, that He hid these things from the know-it-alls and showed them to these innocent children.

Yes, Father, says Jesus, it pleased You to do it this way. Those innocent children were the first disciples, and what they felt will be part of every saint that enters heaven. And like them, our divine royalty has hidden from the world’s eyes. But when He is made visible, God’s redeemed will be the center and the sunlight of a new world.[34] They are the heritage of an innumerable company. Yet, each one of us, as if by ourselves, will have a personal encounter and genuine human fellowship with the Son of God.^[35] How long will it take Him to hug and chat with billions of believers? Simple, as long as eternity.

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[1] John 1:12

[2] Owen, John: Communion with God, Ch. 10, p. 268

[3] See Romans 3:24

[4] Galatians 3:26

[5] Hebrews 1:2

[6] See Psalm 17:15

[7] Job 19:26-27

[8] 1 Thessalonians 4:17

[9] Flavel, John: The Fountain of Life, pp. 179-182

[10] John 17:24

[11] 1 Kings 10:4b-5

[12] Flavel, John: The Fountain of Life, op. cit., p. 550

[13] See John 20:19, 26

[14] Luke 24:30-31

[15] Ibid. 24:15

[16] Acts of the Apostles 1:9

[17] John 20:27

[18] Luke 24:17-32

[19] 1 Corinthians 15:42

[20] See Romans 6:5; 2 Peter 3:11

[21] Flavel, John: The Method of Grace, op. cit., pp. 430; 367

[22] 1 Corinthians 6:19

[23] Ibid. 12:12

[24] Ibid. 6:13-19; Ephesians 5:30

[25] Philippians 3:20-21

[26] 1 John 3:2

[27] 2 Corinthians 1:22

[28] Bunyan’s Practical Works: Vol. 7, Saved by Grace, p. 15

[29] Isaiah 11:9

[30] Swinnock, George: Vol. 3, The Christian Man’s Calling, Ch. 12, p. 158

[31] John 16:22

[32] Think of the 5,000 He fed (Matthew 14:13:21)

[33] 2 Timothy 4:8

[34] Revelation 1:7-8

[35] Ker, John: Biblical Illustrator, First Epistle of John, op. cit., p. 50

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XI) 07/26/21

^3:2 Yes, dear friends, we are already God’s children, right now, and we can’t even imagine what it is going to be like later on. But we do know this, that when He comes, we will be like Him, as a result of seeing Him as He is.

COMMENTARY

On another subject, Calvin employs what Paul says here in verse two about justification by faith. He points to the teachings of Andreas Osiander.^[1] Calvin accuses Osiander of introducing a monstrosity termed “essential righteousness.”[2] Although intended not to abolish our being right with God, he shrouds it in darkness, and by that darkness deprives sanctified minds of a profound sense of divine grace. Nevertheless, Calvin argues, as the Apostle Peter says, “Because of His glory and excellence, He has given us great and precious promises. These are the assurance that enables us to share His divine nature and escape the World’s corruption caused by human desires.”[3] As of now, the Gospel promises what we will be at the final advent. The Apostle John reminds us, “when He appears we will be like Him, for we shall see what He really is.”[4] ^[5]

Calvin also finds another application for Paul’s words here in verse two, “that He will raise both the righteous and the unrighteous.”[6] Yet, the Scripture more frequently describes the resurrection as intended for God’s children only. Thus, properly speaking, the Anointed One did not come to destroy but save the world. But since the foretelling by the prophet that death will be swallowed up in victory, [7] only then will it be completed. Let us always remember that the end of the resurrection is such eternal happiness that not even a thousand tongues can describe one minute of that gladness. Although we’re told that the kingdom of God will be full of light, and delight, and joy, and glory, yet what these things mean will remain a mystery, like a puzzle. Only when that day arrives will they manifested by His glory upon seeing Him face to face.[8] Therefore, since the prophets could not give a verbal description of that spiritual blessedness, they usually described it using emotional senses.^{[9] [10]}

James Arminius (1560-1609) notes that all things are complete in God in his oration on theology. He alone fills the mind and satisfies its disastrous desires, for He is unlimited in wisdom, power, and goodness. He is the chief principle of truth. But the human mind is limited by its formation, and only in this capacity can it fathom something infinite. Thus, despite being able to apprehend, it cannot comprehend God, the Eternal Being, and Chief Truth. King David, therefore, in an exclamation of joyful self-gratulation, openly confesses that he was content with the possession of God alone, who employing knowledge and love is possessed by His creatures.[11]

Arminius then says three things to consider: First, we cannot fully understand an infinite God. Therefore, it necessitates that He be defined according to our mind’s capacity to comprehend. Secondly, it is not proper, in the first moment of revelation, to cram such a considerable amount of knowledge into the human mind. It is only by the process of having the Light of Glory illuminate it, thereby enlarging it to a greater capacity. Therefore, to use the understanding given to us by grace properly, we must proceed higher by doing things God’s way until we reach the level of the spiritual conception of His glory. Just as the Master said, “Whoever has will be given more.”[12] Thirdly, these things are not part of our theology merely to be known but revered.

The Theology of this world below is Practical. However, the Theology belonging to the world above consists of pure and unclouded vision. As the Apostle Paul expressed it, “We walk by faith, and not by sight.” Consequently, this gives greater meaning to the Apostle John’s words: “Then we will be like Him, for we will see what He’s like.”[13] For this reason, we must robe the One our theology points to in such a manner that it will enable us to worship and be fully persuaded to practice what we preach.^[14]

John Cotton (1585-1652) makes an interesting comment on what the Apostle John says here in verse two. He notes that our bodies will be changed upon resurrection and also our souls.[15] While we live here, says Cotton, our souls are as if we were still condemned to die in sin.[16] Nor will there be any change in our bodies; they are already ashes and dust. I’m afraid I have to disagree with Cotton on this point. At the resurrection, our dust and ashes will be exchanged for a new covering for the soul. Then, we will not have any combating or striving between the flesh and the spirit. The flesh is gone, and our new temples will be home only to the soul. That’s why the Apostle John heard it said; “He will wipe every tear from their eyes. Death is gone for good – tears gone, crying gone, pain gone – all the first order of things gone.”[17]

But I agree with Cotton that now we are full of imperfections, as the duties we perform in the best manner are full of human frailty and weakness. Now our natural affections whirl around us and ofttimes drive us away from performing charitable deeds. Still, we should constantly be involved in doing good for others so our Christian friends and acquaintances can rejoice with us.[18] ^[19]

John Owen (1616-1683) comments on verse two by saying that this promise to see the Anointed One face-to-face affects our conformity to God’s will because that’s where we discover our eternal blessing, which is vision or sight. Here faith begins what sight will perfect one day while “we walk by faith, and not by sight:”[20] And although the life of faith and vision differ in degrees – or, as some think, in type – yet they both have the same aim and the same function because there is an awareness between them. The thing behind the whole mystery of divine existence and will is its operation in perfect conformity to God.[21] In other words, we become more like Him in our actions and attitude. That’s where we find His blessings.

So, notes Owen, faith has the same ambition and operation in its degree and measure. The great and incomprehensible mysteries of the Divine Being – God’s will and wisdom – are its proper objective and operation regarding conforming us to His likeness. And this it does, in a peculiar manner, in the contemplation of the glory of God in the face of Jesus the Anointed One; and by this, we have our nearest approach to the life of vision and its effects so that we all show the Lord’s glory, and changed to be like Him. Our transformation brings more and more recognition, which comes from the Lord, who is the Spirit, [22] which makes possible the vision to see glory. The exercise of faith does more to raise and perfect the mind – more disposed to holy, heavenly attitudes and affections – than any other duty.^[23]

Later on, Owen notes that the joy of being a child of God is that by grace in His grand design, while we are now like the earthly man, we will someday be like the heavenly man.[24] And since He is the pattern of all our graces, He receives all the glory, for He will change our humble bodies and make them like His own glorious body. The Anointed One does this by His power, with which He rules everything.[25] That’s why God placed the fullness of His grace on the Anointed One’s human nature along with His glorious image. It was done that He might be the prototype and example of what the church would become partakers of through Him. This work must continue until we are all joined in what we believe and know about the Son of God. Our goal is to become like an adult – to look just like the Anointed One and have all His perfection.[26] ^[27]

---

[1]  Andreas Osiander, original name Andreas Hosemann, (born Wednesday, December 19, 1498, Gunzenhausen, Ansbach – died Monday, October 17, 1552, Königsberg, Prussia. German theologian who helped introduce the Protestant Reformation to Nürnberg. However, one Lutheran faculty and synod after another declared its opposition to Osiander’s deprecation of forensic justification of sinners and his exaggerated stress on the indwelling of Christ Himself as the essential factor in justification.

[2] Andrew Osiander, 1549, began publicly to propound a doctrine in which he abandoned the conception of justification by imputation of the merits of the Anointed One, and returned to the Roman view of justification by infusion of the eternal essential righteousness of the divine nature of the Anointed One. In other words, it is not the work that the Anointed One did on the cross freely given by grace that justifies the sinner before God, but the practice of the Anointed One’s righteousness that leads to justification.

[3] 2 Peter 1:4

[4] 1 John 3:2

[5] John Calvin: Institutes of the Christian Religion, Bk. 3, Ch. 11, p. 763

[6] Acts of the Apostles 24:15

[7] Isaiah 25:8

[8] 1 Corinthians 15:54

[9] John Calvin: Institutes of the Christian Religion, Bk. 3, Ch. 25, p. 1033

[10] Ibid. Bk. 4, Ch. 18, pp. 1453-1454

[11] Psalm 73:25

[12] Matthew 13:12

[13] 1 John 3:2

[14] The Works of James Arminius: Vol. 1, Oration 2, p. 46

[15] 1 Corinthians 13:12

[16] Ezra 9:6

[17] Revelation 21:4

[18] Job 4:10

[19] John Cotton: Commentary on First John, op. cit., p. 335

[20] 2 Corinthians 5:7

[21] Romans 12:1

[22] 2 Corinthians 3:18

[23] Owen, John: Christologia, pp. 65-66

[24] 1 Corinthians 15:49

[25] Philippians 3:21

[26] Ephesians 4:13

[27] Owen, John: Christologia, pp. 229-230

• 

THE DECEITFULNESS OF SELF-LOVE[1]

François Fénelon was very much aware that some of his fellow Christians were trying to reach sainthood on their own. They saw how much veneration individuals received by performing highly religious acts of charity and hospitality. Some even chose a form of attire that made them stand out in a crowd. But he knew that when it came to serving God, let Him make whatever you do extraordinary. Be like Gideon of old, [2] who did not think himself worthy of such an honor. So, Bishop Fénelon had a word of advice for them. He said:

Generally speaking, I should fear that reading about extraordinary spiritual accomplishments tends to harm weak imaginations. Self-love easily flatters itself that it has attained the altitudes that it has admired in books. It seems to me that the only course in such a case is to take no notice of such temptations. Therefore, I advise you never to dwell voluntarily on astonishing achievements. It is a better way to discover how much self-conceit has to do with these supposed abilities. Nothing tends to wound the vanity of self-conceit and bring illusions to light as a simple desire to set aside these fantasies of selfish pride and ask the person who dreams of fulfilling those imaginings to act as though nothing of the sort existed. Without such a test, I do not believe a person can be proven genuine without it; I do not think the Church has given sufficient warning against these types of spiritual delusion.

The blessed John of the Cross[3] advises souls to look beyond such spotlights and remain in the dawning of simple faith. If the abilities are natural, such detachment will not hinder them from leaving their marks upon the soul; if not, such uncompromising faith will be a sure guarantee against delusion. Moreover, such a line will not keep a soul back from God’s proper leading, for there is no opposition. It can only distress self-conceit, which finds a hidden self-satisfaction in a person’s ambitions, and that self-conceit is the very thing that needs pruning.

Even if such an individual’s ideas are unquestionably honest and sound, it is most important to learn how to harness them and live by simple faith. However excellent the opportunities may be, letting go of them is still better. Did not the Apostle Paul say, “Let me show you a way of life that is best of all.”[4] – the way of faith and love; not clinging either to sight, feeling, or taste – only to obedience to the beloved One. Such a way is simple, genuine, straightforward, free from the snares of pride.

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

---

[1] Self-love is a state of appreciation for oneself that grows from actions that support physical, psychological and spiritual growth. Self-love means having a high regard for your own well-being and happiness. Self-love means taking care of your own needs and not sacrificing your well-being to please others.

[2] Judges 6:15

[3] Saint John of the Cross, also known as San Juan de la Cruz, the patron of mystics, contemplatives, and Spanish poets. He initially attempted to institute reforms in the Carmelite Order but was met with imprisonment. He attempted again after escaping from confinement and this time the reforms revitalized the Order. Saint John of the Cross is known as a great spiritual writer and as a Doctor of the Church. Saint John of the Cross’s feast day is December 14th.

[4] 1 Corinthians 12:31

• 

THE DECEITFULNESS OF SELF-LOVE[1]

François Fénelon was very much aware that some of his fellow Christians were trying to reach sainthood on their own. They saw how much veneration individuals received by performing highly religious acts of charity and hospitality. Some even chose a form of attire that made them stand out in a crowd. But he knew that when it came to serving God, let Him make whatever you do extraordinary. Be like Gideon of old, [2] who did not think himself worthy of such an honor. So, Bishop Fénelon had a word of advice for them. He said:

Generally speaking, I should fear that reading about extraordinary spiritual accomplishments tends to harm weak imaginations. Self-love easily flatters itself that it has attained the altitudes that it has admired in books. It seems to me that the only course in such a case is to take no notice of such temptations. Therefore, I advise you never to dwell voluntarily on astonishing achievements. It is a better way to discover how much self-conceit has to do with these supposed abilities. Nothing tends to wound the vanity of self-conceit and bring illusions to light as a simple desire to set aside these fantasies of selfish pride and ask the person who dreams of fulfilling those imaginings to act as though nothing of the sort existed. Without such a test, I do not believe a person can be proven genuine without it; I do not think the Church has given sufficient warning against these types of spiritual delusion.

The blessed John of the Cross[3] advises souls to look beyond such spotlights and remain in the dawning of simple faith. If the abilities are natural, such detachment will not hinder them from leaving their marks upon the soul; if not, such uncompromising faith will be a sure guarantee against delusion. Moreover, such a line will not keep a soul back from God’s proper leading, for there is no opposition. It can only distress self-conceit, which finds a hidden self-satisfaction in a person’s ambitions, and that self-conceit is the very thing that needs pruning.

Even if such an individual’s ideas are unquestionably honest and sound, it is most important to learn how to harness them and live by simple faith. However excellent the opportunities may be, letting go of them is still better. Did not the Apostle Paul say, “Let me show you a way of life that is best of all.”[4] – the way of faith and love; not clinging either to sight, feeling, or taste – only to obedience to the beloved One. Such a way is simple, genuine, straightforward, free from the snares of pride.

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

---

[1] Self-love is a state of appreciation for oneself that grows from actions that support physical, psychological and spiritual growth. Self-love means having a high regard for your own well-being and happiness. Self-love means taking care of your own needs and not sacrificing your well-being to please others.

[2] Judges 6:15

[3] Saint John of the Cross, also known as San Juan de la Cruz, the patron of mystics, contemplatives, and Spanish poets. He initially attempted to institute reforms in the Carmelite Order but was met with imprisonment. He attempted again after escaping from confinement and this time the reforms revitalized the Order. Saint John of the Cross is known as a great spiritual writer and as a Doctor of the Church. Saint John of the Cross’s feast day is December 14th.

[4] 1 Corinthians 12:31

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson IX) 07/22/21

^3:2 Yes, dear friends, we are already God’s children, right now, and we can’t even imagine what it is going to be like later on. But we do know this, that when He comes, we will be like Him, as a result of seeing Him in person.

This hope of a face-to-face encounter with the Creator of the Universe was already in the heart of a wise man named Job centuries ago. He had enough faith in God to believe that even after his human body decayed in the grave, he would still see God in a new body.^[1] But Job was not alone; listen to what the Psalmist said how the Lord allowed him to enjoy a holy life here on earth, but it cannot be compared to the joy he will experience standing in God’s presence.^[2]

But the Apostle John’s hope was not solely built on what these saints of long ago had to say. He was absolutely sure of it because of what Jesus said to him and the other disciples while here on earth. It came in Jesus’ prayer to His Father in heaven, “Father, I want these whom you have given me to be with me where I am. Then they can see all the glory you gave me because you loved me even before the world began!”^[3] When the Apostle Paul visited with John in Jerusalem,^[4] perhaps in their conversation, this came up. In any case, Paul felt so strongly about it he told the Corinthians the same thing about seeing God face to face one day.^[5] Then in his second letter to the Corinthians, Paul put it this way: Now we look forward with confidence to our heavenly bodies, realizing that every moment we spend in these earthly bodies is time spent away from our eternal home in heaven with Jesus. We know these things are true by believing they will occur, not waiting until we see them happen.^[6]

Here the context must prevail. The two statements that “We haven’t yet seen what we will be” but “we will be like Him” are coexisting. Note that the “Speaker’s Commentary” quotes the following anecdote; “When some heathen converts to Christianity and were translating a Catechism into their language, they came upon verse two about our being like Him. They stopped. ‘No, said one of them; it is too much.’ So, they requested, let us write that ‘we will be permitted to kiss His feet.’”[7]

We must be careful not to invert the meaning of this last clause here in verse one. It does not mean that seeing God is the effect of our being like Him, [8] but the cause of our being like Him. Verse five tells us that God is “Light” [understanding], and we can come into that Light [knowledge]. In this life, we cannot see the Light of the essence of Divine nature “as it is,” but only as reflected; and the mirrored light cannot transmit to us the Diving nature of the original Light, although it prepares us to receive it. That means being “face-to-face”[9] with His Light [revelation]. He will illuminate us through and through, and we will become like it. That’s why some take “like Him” to mean like the Anointed One.[10] [11]

But one thing we cannot forget: Christians are the objects of love – of both the Apostle John and the Father. God loves us with a certain special kind of Love. It involves the principle that such Love is infinite and unconditional. So, how do we apply this to everyday life? God loves every Christian as much as He loves us. They may be less than sincere, but God still loves them. He loves us despite who we are, just as He loves others regardless of who they are. God does not love based on who people are; He loves them based on who He is. It’s God’s character to love. Human love is often unjust. It plays favorites and prejudices against ethnic groups or even other Christians. God’s Love is always just.

Now that we are Christians, John contrasts the present and future state of believers. The word “now” represents the present state of Jesus’ followers. A person becomes a God’s child at the moment of rebirth.[12] Eternal salvation is not instantaneous and progressive like Sanctification, but initiated until completed.[13] There will never be a time when a believer is not part of God’s family. And although Christians are God’s offspring, they are not yet what they will be. They are in the process now, but they will come to the point of perfection at a future time. We are God’s spiritual descendants “now” in contrast to “not yet.” What we are now is a foretaste of what we will be. Our present state as Christians is an indication of our future glory. So, the principle here is that in our current state as a Christian is a token of what we will be.

Christians have a fantastic future. The Bible reveals something of what it will be like after we go into God’s presence. It gives an incomplete revelation of what we will be like after Jesus comes back. Scriptures use mostly negative descriptions such as no more pain, tears, death, night, or sorrow.

We all suffer pain in this life. God has a purpose in everything we go through. He makes us more like the Lord Jesus in suffering. It is our “light affliction.” It is manageable compared to the overwhelming benefit of entering the glory of the eternal state. That is why we never give up. Though our bodies are dying, God’s Spirit renews our spirits every day. For our present troubles are small and won’t last very long. Yet, they produce for us a glory that vastly outweighs them and will last forever! So, we don’t look at the troubles we see presently; instead, we fix our gaze on things our faith imagines. For the things we see now will soon be gone, but the things we cannot see will last forever.”[14]

Growing old has to be painful for those without the Anointed One, who has nothing to look forward to except the loss of health and the bleak, black hole of the grave. Their limbs creak, and their bodies ache. However, the best awaits the older Christian. They anticipate a brighter and better day. Each is one day closer to the most blessed state yet. Thank God that we are not now what we were. Again, we thank God that we are not what we shall be. Oh, what a transfiguration there will be when Jesus comes again.

John conveys a note of hope – the coming of the Lord for His own. The word “know” portrays the idea of sureness, “We know with innate assurance that we will be like Him.” Christians will receive complete changeover, spiritually and physically, at the point when the Anointed One comes back at the Rapture. The Bible does not give the exact time when he will return, but God will mold His children into their perfect state whenever that event occurs. Thus, there exists a radical contrast between the present state and the future state of the believer. We are citizens of heaven, where the Lord Jesus the Anointed One lives. And we are eagerly waiting for Him to return as our Savior. He will take our weak mortal bodies and change them into glorious bodies like His own, using the same power with which He will bring everything under His control.[15]

What does it mean, we will be “like Him” when Jesus comes back? It is the point when He conforms every believer to His image or nature. The current process of being formed into the likeness of the Anointed One will become final when Jesus returns. Thus, Christianity conforms us to the Anointed One[16] with the thought in mind that Jesus will conform us into His image perfectly when He comes back.

Another thing is, the body that we have now is a marvelous piece of divine artistry, but it is nothing compared to the body we will have on that day, so the best is yet ahead. Our bodies will be just like Jesus’ resurrected body when He arrives. So likewise, our character will be like Jesus one day. It is the consummation of salvation. The Devil will not thwart this event, for God predestines us to be just like Jesus.[17]

Furthermore, there will be no selfishness in us when we receive our glorified body, for we shall see Him as He is. There will be a day when we will see Jesus with unhindered direct sight when we meet Him in His immediate presence. We will see Him in His resurrected body. We will not see Jesus hanging on the cross twisting in agony. No, we will see Him in His resurrected state as the conquering Son of God. When we see Jesus in His heavenly state, it will translate us into His likeness. The sight of Jesus face-to-face will transfigure us because like reproduces like. A deductive mind grasps scientific truths. We will be able to see the Anointed One because we will be like Him. We become in character and essence like the person we worshiped.[18]

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[1] Job 19:26

[2] Psalm 16:11

[3] John 17:24

[4] See Acts of the Apostles 9:26-30; 11:30/ 12:25; 15:4, 6, 12, 22

[5] 1 Corinthians 13:12

[6] 2 Corinthians 5:6-7

[7] The Speaker’s Commentary, New Testament, Published by John Murray, London: 1881, Vol. IV, p. 326

[8] Cf. Matthew 5:8

[9] 1 Corinthians 13:12

[10] Romans 8:16-17, 29; 2 Corinthians 3:18; cf. John 17:84; cf. Revelation 22: 4; 1:7

[11] Pulpit Commentary, Vol. 22, 1 John, p. 71

[12] John 1:12

[13] Ibid. 5:24

[14] 2 Corinthians 4:16-18

[15] Philippians 3:20-21

[16] 1 Corinthians 15:49, 51-52; 2 Corinthians 3:18

[17] Romans 8:29

[18] Revelation 1:17

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson VIII) 07/21/21

^3:1a See how very much our heavenly Father loves us, for He allows us to be called His children – think of it – and we are! But since most people don’t know God, naturally, they don’t recognize that we are His children.

Michelle Murray (Contemporary) notes that in contrast to the Apostle John’s Gospel, his First Epistle does not reflect a controversial attitude toward Jews. Here John states: “I am writing you no new commandment, but an old commandment that you have had from the beginning.”[1] Then, in verse eight, he asserts: “Yet I am writing you a new commandment that is true in Him and you.” John explains that loving one’s Christian brothers and sisters is more consistent with “living” in the Light of love than “languishing” in the darkness of hate.[2]

The reference here to “a new commandment,” says Murray, likely refers to the “new commandment” introduced by Jesus: “I give you a new commandment, that you love one another just as I have loved you.”[3] It is not a reference to a new set of precepts that would replace Torah. Indeed, the idea of loving one’s brothers and sisters and neighbors is one of the central tenets of Judaism expressed in the Hebrew Bible[4] and later in the Jewish Talmud and Mishnah. Rabbi Hillel Hazaken, one of Judaism’s most distinguished first-century teachers, expounds on a version of this “golden rule.” Responding to a request from a non-Jew to teach him the whole Torah while standing on one foot. Hillel’s reply was, “What is hateful to you, do not do to your neighbor. All the rest is commentary; go and learn.”[5]

Also, the well-known Rabbi Akiva ben Yosef, who lived approximately one hundred years after Jesus, is said to have declared, “Love your neighbor as yourself – this is the general rule of Torah.”[6] Other Jewish documents dated to around this time likewise reflect the importance of loving one’s neighbor in connection with loving God.[7] If there is anything “new” about the commandment to love one another in the Gospel of John or First John, it might be the last part of the statement from the Gospel: “Just as I have loved you.”[8] John’s use of images of Light and Darkness in his Epistle, [9] which reflects the influence of John’s Gospel, [10] appears as well in Jewish writings from late antiquity.[11] The Dead Sea Scrolls, for example, has a section of the Community Rule known as the “Instruction on the Two Spirits” and gives a fascinating description of these two human groups, the chosen and the unchosen. It mentions the “sons of darkness,” ruled by an “Angel of Darkness,” while identifying their supporters as “sons of light,” governed by the “Prince of Light.”[12]

3:2a Dear friends, now we are already children of God, and it has not yet been made clear what we will be in the future. But we know that we will be like Him when the Anointed One comes again because we will see Him as He really is.

EXPOSITION

Could it be that the words of Isaiah came to the Apostle John’s mind, where the prophet said, “I will give them – in my house, within my walls – a name far greater than the honor they would receive from having sons and daughters?” For the name that I will give them is an everlasting one; it will never disappear.[13]

Also, the Apostle Paul shares the same insight about what John the Apostle says here concerning the return of the Anointed One. He told the Colossians, “The Anointed One is now your life, and when He comes again, you will share in His glory.”[14] And Paul also told the believers in Rome, “From the very beginning God decided that those who came to Him – and all along He knew who would – should become like His Son so that His Son would be the first role model for many more to come.”[15] Paul also told the Romans is that one of the characteristics we share with the Anointed One is that God’s Spirit leads us.[16] That assures us that when He returns, He will not find us cringing in fear as slaves to the Law. Instead, we, with a blood-stamped seal on our hearts, show that we were adopted into the family of God. That’s why we call Him “Our Father, who is in heaven,” because we are joint-heirs with the Anointed to all the treasures, He has stored up for us. So, don’t be discouraged by the troubles we must go through now because they will be totally eclipsed by the future glory God will bestow on us.^[17] And God will have no trouble spotting us because we were baptized into union with the Anointed One, so when you see us, you see Him.^[18] Not only that, but as soon as we see Him, the Spirit within us will give us the right to call Him “Dearest Dad.”^[19]

This idea that God has blessings stored up to give them to His children who reverence and trust Him is not something the Apostle John thought up. Instead, we find where Scripture says: “How great is your goodness that you have stored up for those who reverence you, that you have given to those who trust you. You do this for all to see.”^[20] It appears that the Christians in Rome were not being treated with dignity and perhaps were wondering if all this harassment was worth it. So, Paul tells them that he was sure that the things they were enduring now cannot be compared to the shining-greatness that He will give them.^[21]

And for the Corinthians, some of whom were beginning to regret all they gave up to follow Jesus, Paul has a word of hope. He tells them that what God has prepared for them in the future cannot even be imagined.^[22] He admonishes them for having any doubts because although things may be hazy now, one day, they will fully understand why God planned their life as He did.^[23] His encouragement was this: We have minor troubles now, but these troubles are helping us achieve eternal glory. That heavenly splendor is much greater than our earthly struggles.^[24] So, John was not wrong in saying what he did about the future of all faithful believers.

Then, in announcing what would take place when Jesus returns, the Apostle John may have been reminded of what the prophet Malachi said about our Lord’s second coming.^[25] Not only were John’s readers concerned about standing before God one, day, but so were the Colossians. But the Apostle Paul told them: Since the Anointed One is He who gave you your spiritual life, you will share in all His glory when He comes again.

It was important for believers to know. In His first coming, you see that He dealt with sin and offered Himself the redeeming sacrifice. But when He comes again, it will have nothing to do with sin. A great battle was fought on Calvary and in the Tomb. It was there that Jesus won salvation for all who believe in His work on the cross. So, His coming again is to deliver that salvation to those who are eagerly and patiently await His return.^[26]

Not only that, but as of now, we only know Him by faith and feeling through His indwelling Spirit. But when He comes again, we will see Him as He is in His spiritual state. Furthermore, says John, we will be just like Him. Were such hopes and expectations new to John’s generation? Not according to what the Psalmist said about finally seeing the Lord when he is awakened out of his peaceful rest in God’s presence and see what He looks like face to face and be fully satisfied.^[27] Paul explained it this way to the Corinthian believers: Down here, we were made like every earthly human, but we will be made like that of the heavenly He-Man up there.^[28] That will happen because, through His power of creation, He will take our human bodies and transfigure them into celestial bodies.^[29] And the Apostle Peter says a great, big “Amen” to that.^[30]

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[1] 1 John 2:7

[2] See 1 John 3:9-11

[3] John 13:34

[4] Leviticus 19:18

[5] Babylonian Talmud, Seder Mo’ed, Shabbath, folio 31a, ⁋3

[6] Jerusalem Talmud, Tractate Nedarim 9:4

[7] Jewish Tisha B’av (“Ninth of the month of Av” [July]), reading for that year. Tisha B’Av, also known as the Jewish Fast of Av, is a period of fasting, lamentation and prayer to remember the destruction of the First and Second Temples of Jerusalem. The Jewish people still continued the fast day even after they rebuilt the First Temple after the Babylonians destroyed it in 586 BC. The Romans destroyed the Second Temple by burning it in 70 AD and this marked the start of a long exile period for Jewish people. These are two of five sad events or calamities that occurred on the ninth day of the month of Av.

[8] John 13:34; cf. 15:12

[9] 1 John 1:5-7; 2:9-11

[10] John 8:12; 12:46

[11] Murray, Michelle: The Jewish Annotated New Testament, op. cit., pp. 448-449

[12] The Dead Sea Scrolls, Translated by Geza Vermes, 1QS III-13-IV:1

[13] Isaiah 56:5

[14] Colossians 3:4

[15] Romans 8:29

[16] Cf. Matthew 4:1

[17] Romans 8:14-18

[18] Galatians 3:26

[19] Ibid. 4:6

[20] Psalm 31:19

[21] Romans 8:18

[22] 1 Corinthians 2:9

[23] Ibid. 13:12

[24] 2 Corinthians 4:17

[25] Malachi 3:2

[26] Hebrews 9:28

[27] Psalm 17:15

[28] 1 Corinthians 15:49; cf. 2 Corinthians 3:18

[29] Philippians 3:21

[30] 2 Peter 1:4

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson VII) 07/20/21

^3:1a See how very much our heavenly Father loves us, for He allows us to be called His children – think of it – and we are! But since most people don’t know God, naturally, they don’t recognize that we are His children.

When looked at from a human point of view, says Kruse, those who “receive” the Anointed One, in the sense of believing in Him, are God’s children. And when we look at it from a divine point of view, His children are those He birthed, or as Jesus puts it, “It is the same with everyone who is born from the Spirit.”[1] Thus, the Apostle John not only says that he and his readers are “called”[2] children of God as an outcome of God’s Love lavished[3] upon them, but emphasizes the reality of this status when he adds, and that is what we are! Those who believe in the Word of life are undoubtedly the children of God, but that does not mean they will gain any respect from the world. And lest this should cause the readers any distress, John explains: The reason the world does not know us is that they’ve never met our heavenly Father.[4]

Ben Witherington III (1951) hears the Apostle John asking his readers to consider how lavish is the Love that God poured out on believers. This Love is so great that God calls believers His sons and daughters. It is not, however, merely an honorary title. Instead, John believes that they actually become transformed into such children through God’s Love, by which they are “born of God.”[5] If God’s Love can do that for us, imagine how much we can do for others with that same Love in us. And just as God showed His Love to us, so we must show His Love to others for it to be transforming.

Gary M. Burge (1952) says that again and again, the Apostle John repeats that we are God’s children now. It is a fact that God’s Love is controlling our destiny. John reflects on how this truth will have consequences in the future.[6] If now we have a glimpse of what it means to have the presence of the Father within us when the Anointed One comes, there will be yet more overwhelming experiences for us. When He appears, we will be just like Him, and then we will see Him exactly as He is. At that moment, there will be an unmistakable unity between the Father and us. It is reminiscent of the prophet Isaiah’s message: “No eye has seen, no ear has heard, and no one’s heart has imagined all the things that God has prepared for those who love him.”[7] Inherent in this idea is the notion that we will share in the glory of Jesus, the Anointed One.[8] [9]

Bruce B. Barton (1954) points to the Apostle John’s statement at the end of chapter two that caused him to marvel that such Love could mean believers are “born of” God. The Greek word behind the English expression “how great” is potapen; it speaks of something that has come from a place other than the earth – something exotic, something beyond what mankind has previously experienced. The translation could read, “Behold, what unusual Love the Father has poured on us.” Just think, God’s Love came from another world; it seems foreign to humanity. And this Love has been lavished[10] on us, poured out on us, as shown by the fact that God allows us to be called His children. The Greek neuter noun teknon for “children” emphasizes birth rather than infancy. John, here, was calling attention to the remarkable fact, carried over from the last verse, [11] that God has actually “given birth” to believers as His very own children.[12]

For Daniel L. Aiken (1957), new behavior follows the new birth. Being born of God has definite and abiding results (“has been born” is a perfect-tense verb). Therefore, God’s children will grow to look like God their Father. Our conduct is proof of our parentage. The righteous Savior produces saints who live and act right. John carries this argument an additional step here in verse one, and what a step it is! He explains how the Love of God the Father is the source of our privilege to be His children. Calling their attention to this marvelous truth, John exclaims, “Look at how great a Love the Father has given us!” We could paraphrase what John says like this: “The Love of the Father is out of this world, and it is a love that will never be taken away. It is an amazing Love that awes and astonishes, and it has been given for us to enjoy forever and ever and ever.” What we read in Torah is so true: “I will never fail you or abandon you.”[13] [14]

David Guzik (1961) says that when the Apostle John uses the phrase “placed on us,” it says many things. First, it speaks of the measure of God’s Love to us; more literally translated, “lavished[15] on us.” Secondly, it expresses the manner in which God gave such Love; bestowed has the idea of a one-sided giving, instead of a return for something earned. What is it that makes us slow to believe this Love of God? Sometimes it is pride, which demands a person prove themselves worthy of God’s Love before accepting it. Sometimes it is unbelief, which cannot trust God’s love when people see the hurt and pain of life. And often, it just takes time for a person to come to a fuller understanding of the greatness of God’s Love.^[16]

Peter Pett (1966) says that just the thought of being born again by the Anointed One’s work on the cross raises the Apostle John to a level of adoration in the face of such a glorious truth. “See,” John says, “what kind of love the Father has lavished[17] on us.” He has not only called us His children, but made us so through the Anointed One. We are indeed His children, created through the Anointed One, produced by God. Such was His Love freely placed on us. And that is why the world does not acknowledge us or know who we are. It comes from the fact that they could not see God and get to know Him through the Anointed One.[18] The following section in this chapter reveals more of why this is. Therefore, the world is lawless and rejects those who are true children of God introduced to the Law of Love.

And note secondly, says Pett, the Father places this Great Love in us. It is ours, not by earning it nor having deserved it by any means, but because of His gracious Love, He placed it in us as a gift. And because of it, we love Him more than we do the world.[19] So, there are two points here; first, we are called God’s children because we are His children. Secondly, being called children involves christening. It is a public demonstration of God’s favor for all to see. The world may not notice, but the angels look on at the naming ceremony in wonder. So, these puny mortals have become the Father’s children? But even more astounding is that it is true.[20]

David Legge (1969) says this particular passage of Scripture has been a dilemma to many theologians and Bible teachers for this one reason: it states that Christians should not sin in a casual reading of the text. But, of course, human beings, in general, and Christians, in particular, are acutely aware of their inherent sinfulness both in their nature and in their behavior. They know that they are sinners and that they do sin. So, we have to make sense of what the Apostle John is saying to us in the crucial verses of this chapter. What does he imply by saying that Christians should not sin? What does he mean by the word sin? John tells us later that if we stay close to God and obey Him, we won’t keep sinning, but as for those who keep on sinning, they should realize this: They sin because they have never really known Him or become His.[21] Then John states that if you keep on sinning, it shows that you belong to Satan, who has been steadily sinning since he began to sin. But the Son of God came to destroy these works of the devil.[22] [23]

Douglas Sean O’Donnell (1972) Another view takes the titles little children (teknia)[24] and children [infants] (paidia)[25] to be essentially synonymous. Those words express Christians in general, not new or immature believers. It is supported elsewhere[26] when John addresses those under his pastoral care as little children.[27] Therefore, by little children and children, John is talking about “God’s children.”[28] Then with the title’s fathers and young men, he subdivides the rest of the Christian community into two age groups – the old and the young. Like the Apostle Paul, John is not setting before us a terrifying perfectionism. Still, he is demanding a life that is constantly on guard against sin, a life in which sin is not the standard accepted way but the odd moment of defeat. To make this point, look carefully at these first two verses and notice that John sees our fallen nature realistically.[29]

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[1] John 3:8

[2] The Greek verb kaleō means to bear a name or title: cf. Luke 1:35; 22:25; Acts of the Apostles 8:10  

[3] The Greek word didōmi translated by Guzik figuratively as “lavished” can be used two ways: as an adjective it means “sumptuously rich, elaborate, or luxurious;” as a verb, it implies “to offer something in generous or extravagant quantities.” John uses it here as a verb.

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

[5] Ben Witherington III. Letters and Homilies for Hellenized Christians, op. cit., (Kindle Locations 6684-6687)

[6] 1 John 3:2

[7] Isaiah 6:4; cf. 52:12; 1 Corinthians 2:9

[8] See Romans 8:17–19; Philippians 3:21; Colossians 3:4

[9] Burge, Gary M., The Letters of John (The NIV Application Commentary) pp. 146-147

[10] The Greek word didōmi translated by Guzik figuratively as “lavished” can be used two ways: as an adjective it means “sumptuously rich, elaborate, or luxurious;” as a verb, it implies “to offer something in generous or extravagant quantities.” John uses it here as a verb.

[11] 1 John 2:29

[12] Barton, Bruce B., 1, 2, & 3 John (Life Application Bible Commentary), op. cit., pp. 61-62

[13] Deuteronomy 31:6; cf. Hebrews 13:5 – Complete Jewish Bible

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

[15] The Greek word didōmi translated by Guzik figuratively as “lavished” can be used two ways: as an adjective it means “sumptuously rich, elaborate, or luxurious;” as a verb, it implies “to offer something in generous or extravagant quantities.” John uses it here as a verb.

[16] Guzik, David, Enduring Word, op. cit., p. 47

[17] The Greek word didōmi translated by Guzik figuratively as “lavished” can be used two ways: as an adjective it means “sumptuously rich, elaborate, or luxurious;” as a verb, it implies “to offer something in generous or extravagant quantities.” John uses it here as a verb.

[18] John 1:10-11

[19] 1 John 2:15

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

[21] 1 John 3:6

[22] Ibid. 3:8

[23] Legge, David: Preach the Word, 1,2,3 John, op. cit., Part 9

[24] 1 John 2:12

[25] Ibid. 2:13

[26] Ibid. 2:1, 28; 3:4, 18; 4:4; and 5:21

[27] Also note Jesus uses the two terms for His disciples in John 13:33 [teknia] and 21:5 [paidia]

[28] 1 John 3:1, 10; 5:2

[29] O’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 VI) 07/19/21

^3:1a See how very much our heavenly Father loves us, for He allows us to be called His children – think of it – and we are! But since most people don’t know God, naturally, they don’t recognize that we are His children.

What unspeakable, unfathomable majesty is ours, says Kretzmann! With this assurance in our hearts, we welcome what the Apostle John tells us. The children of this world will not know, will not acknowledge us, will not consider us worthy of their attention just because we claim to be the children of the Most-High God and all such a relationship implies. The world did not recognize, God as the Lord, did not accept Him in faith, and, therefore, it cannot possibly enter into friendly relations with us. Unbelievers refuse to accept the new, spiritual, divine character which the Christians project.[1]

William Barclay (1907-1976) notes that the Apostle John demands that his readers remember their privileges. For one thing, it is an honor to be called God’s children. There is something special in that title. Second, Christians are privileged in being called God’s children. Don’t we count it an honor to have attended a great school, belong to a great military unit, be a great church member, or descendant of a historical family? Third, it is an inspiration in life to carry the name of the family of God. It’s something to put our feet on the right path and to keep us going.[2]

William Neil (1909-1979) says that living an Anointed One-like life is unquestionable proof that we have been made new through Him. Out of His boundless love, God called us to be His children. We did not just wander into the kingdom of God off the street, nor did someone discard us as an unwanted child at His door. He came looking for us. Yet, we do not fully comprehend what that means. But when we see God face to face, we will be like Him – not in looks, but character. Let us not blur the distinction between right and wrong. People who are in the wrong are doing what the devil wants them to do. However, if we accomplish what’s right, we do what God wants us to do. Our lives are genuinely in union with God; there is no backdoor for sin to enter.[3]

Daniel Snaddon (1915-2009) feels that the thought of being born of God grips the Apostle John with wonder, so he calls upon his readers to consider the incredible Love that brought them into God’s family. Our heavenly Father could have rescued us from sin’s trash heap without making us His children. He could have treated us like foster children, helping us learn how to live independently, and then let us go to find our way into the world. But the quality of God’s Love is seen in that He brought us into His family as children. Abba – Father. It is the difference between being a child or a son. The emphasis is on being born into the family. A child can be adopted or born. We should consider the kind of love, the unique quality of the Father’s Love by which He made us His children. The world does not recognize us as such. They do not understand our actions at times. John says this is what we must expect because they did not understand the Lord Jesus when He was on the earth. He came into the very world He created, but the world didn’t recognize Him;He came to His Jewish people, and even they rejected Him.[4] Since the true child of God has the same characteristics, we cannot expect the world to understand us either.[5]

Peter S. Ruckman (1921-2010) Now, this passage is what we call “transparent.” You can see right through it without glasses, a microscope, a telescope, a magnifying glass, or bifocals. Ruckman also suggests that this Love lavished on us could include the Rapture of the Church, of which the Apostle Paul spoke.[6] It could also have a double application, for there is a snatching away of the Tribulation saints.[7] This ascension of Tribulation saints is the one that causes all modern apostate Laodiceans to teach that Christians “go through the Tribulation.” They teach that because they are stupid and lazy and intend to stay that way. The expression “sons of God”[8] certainly would include all Gentiles in this age saved by grace, for all of them “received” Jesus the Anointed One. The Apostle Paul expresses it well in Romans 8:14 [children of God], 17 [co-heirs with the Anointed One] and Galatians 3:26 [God’s children through faith], 4:6 [Thus we call Him our Father]. The only thing the commentators miss – all of them – is the fantastic way that other verses are tied together. There are four great truths carefully concealed in these “original English autographs” [that no Greek scholar could find in the “Greek text,”] etc., since the destruction of Jerusalem in 70 AD.[9] Somehow, Ruckman finds this as part of the Father’s great Love that He lavished on us.

Warren Wiersbe (1929-2019) tells how the United States Treasury Department has a particular group of employees whose job is to track down counterfeiters. Naturally, these men need to know a counterfeit bill when they see it. How do they learn to identify fake dollar bills? Oddly enough, they are not trained by spending hours examining counterfeit money. Instead, they study the real thing. They become so familiar with authentic dollar bills that they can spot a counterfeit by simply looking at it or, often, by feeling it. The approach in 1 John 3 warns us that there are counterfeit Christians in today’s world – “children of the devil.”[10] But instead of listing the evil characteristics of Satan’s children, the Scripture gives us a clear description of God’s children. The contrast between the two is obvious.[11]

Bishop Muncia Walls (1937) points out that the Greek adjective potapos expressed as “What manner of love” has an interesting definition. Some Greek writers used it to denote “from what region, country, nation or tribe.”^[12] But other Greek writers employed it as the equivalent to “of what sort or quality?” It is the way the Apostle John uses it in the Final Covenant.^[13] So, instead of being thought of as referring to some unknown or forgiven type of love, it is, more or less, saying that “out of all the kinds of love that exist, what is so special or different about this Love?”

Current writer John W. (Jack) Carter (1947) focuses on the first word in this opening verse. “Behold” translates the Greek verb eidō, which means “to pay attention.” Although some translations omit it, John uses it as an instructive term. It became a very emphatic imperative that separates the two passages in the text.  It carries the idea that one can marvel at what is about to be said given what has just been said.  Though the word is highly overused, in the modern vernacular, one might say, “That’s awesome!”^[14]

Robert W. Yarbrough (1948) says that in the context of other biblical writers, we see the Apostle John’s preoccupation with the divine Love by using ἀγάπη (agapē, love) and ἀγαπάω (agapaō, to love). Final Covenant uses these two words to show their frequency is highest in John’s Gospel and Epistles than in other Gospels. On another reading, his penchant for these words is evidence of ongoing wonder and joy. The high frequency of love language in John’s writings can be depicted graphically and numerically.

The status of being God’s children enables John to address a question that may have been nagging at his readers. Given God’s great love and the resultant joy and fellowship within his community, [15] why has there been such division?[16] Why does “the world” seem sinister and hostile in some respects?[17] The answer, John says, lies in the alienation that results from saying we belong to God as our heavenly Father. It is “because of this,” which here in verse one most likely points backward – that “the world does not acknowledge” John and his readers as who they are. It does not see them in the same light in which they see themselves. This flawed perception is, in turn, a function of ignorance of the Father or perhaps the Son. That they “did not recognize Him” likely refers to the world’s rejection of the Father via its rejection of the Anointed One: “He was in the world, and although it was through Him the world was made, they did not recognize Him.”[18] Even when Yeshua was present, Yahweh’s representative presence in Him was unrecognized: “They did not comprehend that He was telling them about His Father.”[19] It is not surprising that Jesus’s servant John diagnoses the same malady still at work.[20]

Colin G. Kruse (1950) notes that the Apostle John includes himself with his readers among those (“we”) who are called the children of God. He begins by urging his readers to recognize the greatness of God’s Love: How great is the love the Father has lavished on us! In other words, look at the sort of Love the Father has given us! The author has in mind the exact expression of the Love of God: that we should be called His children. God calls us His children, out of Love. To be called God’s children is an immense privilege because it means that God personally chose us to be in His family. We find the best commentary on what it means to be children of God in John’s Gospel: “To all who believed in Him and accepted Him, He gave the right to become God’s children. They are reborn—not with a physical birth resulting from human passion or plan, but a birth that comes from God.”

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[1] Kretzmann, Paul E., Popular Commentary, Vo. II, op. cit., p. 566

[2] Barclay, William: New Daily Bible Study, op. cit., p. 82

[3] Neil, William: Harper’s Bible Commentary, op. cit., p. 528

[4] John 1:10-11

[5] Snaddon, Daniel C., Plymouth Brethren Writings, op. cit., 1 John 3

[6] 1 Thessalonians 4:13-18; Philippians 3:20; 1 Corinthians 15:49-55

[7] See Revelation 11:12; Psalm 50; Job 37; Isaiah 26:20; Matthew 24:31; Revelation 14:16

[8] John 1:12

[9] Ruckman, Dr. Peter S., General Epistles Vol. 2 (1-2-3 John, Jude Commentary) (The Bible Believer’s Commentary Series). Kindle Edition

[10] 1 John 3:10

[11] Wiersbe, Warren W., Be Real (1 John): Turning from Hypocrisy to Truth (The BE Series Commentary), op. cit., p. 105

[12] Walls, Muncia. Epistles of John & Jude, op., cit. (Kindle Locations 895-896)

[13] See Matthew 8:27; Mark 13:1; Luke 1:29; 7:39; 22:42; 23:34; John 14:2; 2 Peter 3:11; 1 John 3:1; 4:2

[14] Carter, John W. (Jack), 1,2,3, John & Jude, op. cit., p. 72

[15] 1 John 1:3-4

[16] Ibid. 2:19

[17] Ibid. 2:15-17

[18] John 1:10

[19] Ibid. 8:27; cf. 16:3

[20] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., p. 176