Down an Unfamiliar Road

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLV) 05/25/21

^2:15 Do not love the way worldly people live nor any of the things with which they try to entice you. For when you love the world’s way of living, the love of our heavenly Father will be missing in you.

Rudolf Schnackenburg (1914-2002) points to the Apostle John’s statement that those who walk in darkness do not have God’s love in them.^[1] As such, he is referring to the particular kind of love found in a believer that fills them inwardly. It is more than an emotional factor; we must understand it in a purely spiritually moral sense. Therefore, it is not a virtue or achievement. Instead, it is a mode of being, originating in God’s love, and only those born of Him can develop such love.^[2] In the final analysis, says Schnackenburg, respect toward the Father is only the flowering of the love granted by God to the believers both for Him and each other.^[3]

Donald W. Burdick (1917-1976) feels that verse fifteen, “Do not love the world” (NIV), is better translated as “Stop loving the world.” (Living Bible). Burdick says that it appears the Apostle John assumed that his readers did have some affection for the world – one of those affections is feeling that being esteemed by the world for being Christian is a thing of value. It is undoubtedly permissible when we don’t seek after it or work to get it, but it comes on its own. The things of this world seem destined for destruction, but the things of God are everlasting. Attracting God’s attention is far more valuable than appealing to the world for applause.^[4]

D. Edmond Hiebert (1928-1995) adds his thoughts to the Apostle John, using the word “world” six times in three verses (15-17). It is a favorite term with John, having a variety of meanings. The name denotes order and arrangement (the opposite of chaos), hence an orderly system. We often use it to designate the earth[5] or humanity[6] in its various organizations and systems. But because of the fallen nature of the human race, the term predominantly has an ethical condition, namely, the human race in its alienation from and opposition to God. John here had in view the world of humanity in its rebellion against God and dominated by evil.[7] John was calling not for monastic separation from the world but an inner attitude of departure from the sinful world and its practices. As those loyal to God, his readers are to be on guard against a friendly feeling toward the world’s evil and are not to establish intimate relations with it.^[8]

Raymond E. Brown (1928-1998) finds several interpretations concerning those who have affection for worldly things, and what is it that they love? Some have concluded that love for the world is called “worldliness” – immorality, lust, and vanity. But others interpret it as love for the way the world lives. In other words, they speak the world’s language.^[9] That’s because they have the world’s attitude and mindset. Christianity is like a hobby, something you do in your spare time to show how morally conditioned you are. After all, God so loved the world that He sent His only Son. And when Jesus came to earth to die, He died for the whole world. So, why not let God love you as part of the world instead of isolating yourself in a small group who call each other brother and sister? John is not bashful in demanding that they stop loving this evil world and all that it offers, for when you like these things, you show that you do not love God. It can’t get any simpler than that.

Ian Howard Marshall (1934-2015) says that the statements about a Christian’s standing as an adult, a young adult, or a child are followed abruptly by a vital warning. It is worth stressing that the signal is directed to the loyal members of the church, whose spiritual status is unquestioned, rather than to those known by John to be in real spiritual danger. Paul’s warning is always timely: “If you think you are standing firm, be careful that you don’t fall!”[10]

It is predictable for those who are consciously and vigorously opposed to false teaching, says Marshall, and temptations to find that they are unconsciously affected by the things they criticize. For instance, a person who publicly condemns pornography yet secretly delights in it. As a good pastor, the Apostle John warned against such dangers. He was writing to people who enjoyed fellowship with God and who loved their fellow Christians. Now he found it necessary to warn them against an attitude that could ruin their friendship and drive them toward spiritual destruction, namely “love of the world.”[11]

William R. Loader (1944) renders the text of this verse as: “Do not set your hearts on the world.” It certainly recalls the words of our Savior, who said, “Wherever your treasure is, there the desires of your heart will also be.”^[12] At first glance, says Loader, verses fifteen through seventeen seem to have little to do with the verses that follow or that preceded them. That’s why we must consider this block of three verses in their own right.^[13]

Could it have been a thought that just happen to cross John’s mind at this point, or was it a word from the Lord? Whichever it was, it indeed warns believers to resist putting all their hopes and faith for a bright, endless future in this world and what it promises to offer. Such things are bound for the garbage heap of history. As an investment, they have no value. In fact, in the end, you will lose all that you have invested. Jesus said it best, “Seek the Kingdom of God above all else and live righteously, and He will give you everything you need.”[14]

Judith Lieu (1951) sees John’s commandment of not loving the world as a two-edged sword. We can love the world in the same way our heavenly Father loves the world in that we yearn for their conversion and coming to God for forgiveness and inclusion in His family. But we are not to love the “things” of the world. Jesus made it clear that they were no more of the world than He was of the world.^[15] So, it is not the world that we hate; it’s the evil and sin and power of Satan we despise that is ruining the world.^[16] In the same way, we can tell a person who sins, “I don’t hate you; I hate what sin and the devil are doing to you.”

Douglas S. O’Donnell (1972) cautions us that while the movie industry is commonly a cesspool whose films desensitize us to sin, the glow of the idiot box dulls our brains. The world outside us beckons with an omnipresent seduction; John takes us inside ourselves. The beast is within! That is what the Apostle John outlined here in verse sixteen. Those are the “things” – extreme attitudes, interests, ambitions, affections, or actions – that we also must not love. And while these are not a comprehensive catalog of every vice, they do embody “every kind of wickedness which exists” and characterize what we all know is natural to everyone.^[17] Thus, they exemplify the core of our daily struggles.^[18]

2:16a For the world only offers a longing for pleasures that satisfy our sinful-self, desiring everything we see and being so proud of the things we can show off. These are not from the Father but are from this sinful world.

EXPOSITION

No doubt, John remembers what Torah said about how some worldly people who left Egypt with the children of Israel began to cause disharmony because they grew greedy for a more comfortable life. The Israelites joined in with complaining and said, “If only we had some meat to eat!”^[19] The Psalms retells this sad occurrence.^[20] With this in the background, the Apostle Paul warned the Romans not to live like the worldly mob around them. They had joy in the Lord out in the open during the day while these people sought their pleasures in the darkness of night. They wore the toga of unlicensed, sinful, immoral living, while believers clothed themselves with the robe of righteousness given to them by the Lord Jesus the Anointed One. Acting like sinners should never come to their minds.^[21]

For professor Alfred Plummer, John emphasizes the command not to love the world by defining this negative statement. Everything that is in the world has as its source, not the Father, but the world. This shows clearly that it cannot mean material objects capable of being desired; these have their origin in God who created them.[22] But God did not create the evil dispositions and aims of mankind; these have their source in the sinful tendencies of His creatures, and ultimately in “this world’s ruler.”[23] The three genitives which follow are subjective, not objective. The lust of the flesh is not merely the lust after the flesh, but all lust that has its seat in the flesh.[24] The lust of the eyes is that lust that has its origin in curiosity, greed, etc. The vain-glory of life, or arrogant living, is exhibited in one’s lifestyle where empty pride and pretentiousness is displayed. It includes the desire to gain credit which does not belong to us to outshine our neighbors.[25]

---

[1] See John 5:42

[2] Cf. 2:5

[3] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., p. 120

[4] Burdick, Donald W., The Epistles of John, op. cit., p. 38

[5] John 21:25

[6] Ibid. 3:16

[7] 1 John 5:19

[8] Hiebert, D. Edmond, 1 John, Bibliotheca Sacra, op. cit., p. 433

[9] Brown, Raymond E., The Epistles of John, op. cit., pp. 323-324

[10] 1 Corinthians 10:12

[11] Marshall, I. Howard. The Epistles of John, op. cit., pp. 141-142

[12] Matthew 6:21

[13] Loader, William R., The Johannine Epistles, op. cit., p. 24

[14] Matthew 6:33

[15] John 17:14, 16; See John 8:23; 15:19; 18:36

[16] Lieu, Judith, I, II, III John, op. cit., p. 92

[17] See Mark 7: 20-23; John 2: 24-25

[18] O’Donnell, Douglas Sean, 1-3 John, op. cit., (Kindle Locations 1501-1507)

[19] Numbers 11:4

[20] Psalm 78:17-18

[21] Romans 13:13-14

[22] John 1:3

[23] Ibid 8:44

[24] Galatians 5:16; Ephesians 2:3

[25] Plummer, Alfred, Pulpit Commentary, Vol. 22, 1 John, p. 24

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLIV) 05/24/21

^2:15 Do not love the way worldly people live nor any of the things with which they try to entice you. For when you love the world’s way of living, the love of our heavenly Father will be missing in you.

Stock says that no place, no company, no occupation, no amusement, no retirement, and no public throng, is free from the atmosphere of the world. Nothing but prayer and being watchful with all determination, and guarding the heart, and close walking with God, can keep any to be unspotted from the world.^[1] If fish can swim against streams, our abiding God can carry captivity captive.[2]

Think of this, says Stock, Daniel was safe from the contamination of idolatry in Babylon, and Nehemiah remained free from the entanglements of the world. The whole world is under the power of the devil.^[3] They are disillusioned by a false sense of security, living in carelessness, and ease, content with their position. These are the unregenerate and unforgiven, without a Savior. Although they may formally partake of His sacraments and be ceremonially regenerated, some Christians do not qualify for that title. Jews who remained hung-up on circumcision and keeping ceremonial laws[4] were part of earthly Israel, but not the true Israel.[5] They are too part of the world.

These pitiful souls are worthy of our most sincere compassion, notes Stock. Therefore, we must thoughtfully and prayerfully ask the Holy Spirit for their conversion to Jesus, the Anointed One. They are facing God’s judgment.[6] We must always be on alert as we try to reach them that we do not succumb to the same worldly spirit that controls them. It is easy for medical workers to become infected with the disease they are trying to cure. But when dressed adequately with protective clothing, they diminish the possibilities.

The prayer of the young psalmist must continually be ours, “Hold me up, so I will be safe, and I will always have respect for Your Law;^[7] “Turn my eyes from worthless things, and give me life through your word.”[8] It is possible, with God, to be in the world, and yet not to be part of it, and to do our duty in that state of life into which God called us, pursuing a dedicated, godly, and righteous lifestyle.^[9]

John James Lias (1834-1923) says that commentators give two explanations for the term “antichrist.” (1) instead of Christ, and (2) against Christ – the Anointed One. The supporters of the first opinion would see the word “antichrist” as one of the false Christs whom Jesus prophesied would come before His return. Those who advocate the second opinion see in “antichrist” the impersonation in the bodily form of the adversary who resists the Anointed One. The majority of commentators prefers the latter, and it unquestionably falls in with the view of the Antichrist put before us by the Apostle Paul.^[10] Needless to say, this idea of the antichrist as a person caused many predictions over the years. I have heard everything from the Pope to Adolf Hitler. To truly identify such an Antichrist, look at the “antichrist spirit” that John describes in verses twenty-two and twenty-three.

It seems Lias fell into this subtle trap of seeing the end of the world coming in their time. All of us, says Lias, must acknowledge that a mass yet silent revolution is passing over us. Speaking of the late 1800s and early 1900s, in Europe and America, Lias tells how the ends of the earth are reachable by steam and electricity. Ideas flash with lightning speed to the far reaches of the planet through telegram and telegraph. Movements arise and then lose popularity in one generation, which existed for centuries in earlier times. Yet, the Apostle John states that the Antichrist was “ready to be revealed” in his day.^[11]

Lias found the whole world fermenting with new ideas and the new application of old ones. They explored the secrets of Nature and manipulated their findings on a gigantic scale.[12] There was an impatience with control, a prejudice against punishments, against interference with personal liberty, which allows people more than ever before to work their will, whether for good or bad.[13] Therefore, said Lias, he might see an outbreak of wickedness more formidable than any experienced before his time.^[14] Much of what Lias says here we see now in our day. But we know no more about who this Antichrist is now than they did back then. Trust me, the day of revelation will come, and believers will not be left guessing in the dark.[15]

James Morgan (1859-1942) tells us that the words of the Apostle John here in verse fifteen ought to impress both the ungodly and the godly. To the ungodly, they say that they are participating in a meaningless fantasy. They are living in a delusion. The world which they serve not only cannot save them, but it will desert them in the hour of need, and all the sources that they depended upon as a privilege and safety net will become their tormentor. To the godly, they say, while they enjoy their faith in God and His blessings, they must guard against a worldly spirit.

Remember, says Morgan, the Apostle John examines all the evidence because of our interest in the Anointed One. These cannot be certain or comforting if we indulge in a spirit of worldliness. The Apostle Paul told the Roman believers, “To be carnally minded is death, but to be spiritually minded is life and peace.”[16] Therefore, pay attention to John’s plea not to love the world nor the things it promises that never come true. “The world one day will pass away, but they that do the will of God will live forever.”^{[17] [18]}

David Smith (1866-1932) gives an interesting definition of what the Apostle John meant by referring to certain believers as part of “the world.” He detects these are those who have extensive experience of the Anointed One’s grace, who is part of the world’s population. On this fact, he proceeds to base an appeal, a call to further advancement and higher attainment in his message. We must not see any conflict here where John says we are not to love the world, and what he said in his Gospel, “God so loved the World.”[19] Observe that the Apostle does not indicate the world itself is evil. It is God’s world, and “God saw everything that He had made, and, behold, it was very good.”[20] Smith says to look at it this way: the world as God’s creation and those who inhabit the world are not beyond redemption. What you don’t want to focus on in the world are those temporary things. Activities that only bring us comfort and joy for a season. Don’t get attached to them, or else you will sustain a bitter disappointment. Enjoy the world as a beautiful gift of God that brings us joy and gratefulness, but it is not the ultimate end; it is not the forever home of our souls.

Look at it this way, says Smith, if a groom gave his bride a ring, and after placing it on her ring finger, she became fonder of the ring than the groom. Would that not send a signal to the groom that she loves what he gave her more than the giver himself? Look at what God has given us here on earth; do we love Him more than the things He gave? Would you prefer to go to the beach on Sunday than to the house of God to worship Him? Is going to Disney World more attractive than teaching Vacation Bible School? Could you without conviction leave Sunday morning worship early to go home and watch a football game instead of staying and be blessed by a great move of the Holy Spirit? Is skiing more attractive than participating in a Christmas presentation to honor the new King to earth? If the love of the world inhabits, there is no way for the love of God to enter, says Smith. Let the love of the world be evicted, and let God live in your heart. Shut out the evil desires of the world so that that divine love may take its place.^[21]

On the other hand, Amos N. Wilder (1895-1993) says that the word “world” means more than the mass of “fallen humanity.” For John, it exposes the enormous contrast between God and His creation. It is no wonder that God created and loved the world He made would send His Son the Anointed One to come to save it. As God said, “Let there be Light,” in the beginning, He once again says, “Let there be Light” when He sent His Son. That’s why John proclaimed Him as the Light! He came to explain God’s great salvation plan.^[22] The human world and the world of nature were closely interrelated to those great thinkers of ancient days. So here, John is talking about the collision of the world’s lust and God’s love for the world. It is a case of the Creator loving His creation, wanting to save that one thing eternal in humanity, its soul.^[23]

---

[1] Matthew 25:24

[2] Ephesians 4:8; The simplest explanation of “he led captivity captive” is to define captivity as slavery. Paul thinks of the new birth as an enslavement to Christ when he releases us from enslavement to sin (Romans 6:6,16-18).

[3] James 1:27

[4] 1 John 5:19

[5] Acts of the Apostles 7:51

[6] Romans 9:6

[7] Psalm 119:117

[8] Ibid. 119:37

[9] Stock, John: An Exposition of the First Epistle of St. John, op. cit., pp. 142-144

[10] 2 Thessalonians 2:3-4; See 1 John 2:22; 4:3

[11] See 1 John 2:19

[12] This sounds very familiar to the “Global Warming” or “Climate Change” and the “Green New Deal” movements today.

[13] This is now taking place in our society with the new Progressive Movement.

[14] Stock, John: An Exposiion of the First Epistle General of St. John, op. cit., pp. 130-132

[15] Lias, J. J., The First Epistle of John with Exposition, op. cit., pp. 127-128

[16] Romans 8:6

[17] 1 John 2:17

[18] Morgan, James (1865), An Exposition of the First Epistle of John, op. cit., pp. 107-108

[19] John 3:16

[20] Genesis 1:31

[21] Smith, David: Expositor’s Greek Testament, op cit., p. 178

[22] See 1 John 5:20

[23] Wilder, Amos N., The Interpreter’s Bible, op. cit., Vol. XII, p. 238

• 

CANCER IN OUR SOCIETY – BULLYING

While this may not be your area of expertise, indeed, you have heard or experienced bullying. Perhaps when you were young because of your skin or hair color, perhaps because of your weight, height, or gender. Have you ever been put on edge because someone didn’t like your attitude, theology, moral standards, patriotism, or something you said or did? Let’s read this brilliant research on bullying and see what we can learn to help us deal with it now or in the future.

Researchers compared workplace bullying to cancer, yet employers and employees alike widely dismissed this behavior. In 1997, researchers began to explore bullying behaviors in Europe and found that the abuse intends to cause humiliation, distress, and interfere with the employee’s work performance. In the 1990s, United States workplace bullying research pioneers added repeated psychological violence and control to the description. At the same time, gleaned from past research, the terms most commonly included in the definition of workplace bullying were: behavior, pattern, unwanted, violation, harm, intent, and power difference.^[1]

Many schoolyard bullies do not stop bullying once they graduate. Instead, they may exploit their company position in the workplace to continue their bullying behaviors and abuse of others. Bullies can carry their actions and attitudes from the schoolyard into the job market and workplace. Bullying behavior occurs, to name a few, at institutes of higher learning on the internet, at medical institutions, retail establishments, or Information Technology occupations. Some describe workplace bullying as a non-sexual psychological terror that creates an abusive work environment from which the target may have no legal recourse.

Some researchers studied the effects bullying had on one’s intent to quit, job satisfaction, and turnover. The focus was on exclusion, finding relationships between age and gender, and found tenure, experience, and perceived organizational support affected turnover intentions. Others studied whether job (dis)satisfaction is the main reason for an employee’s intent to leave and included effects of age, tenure, and organizational type. They centered on how “job embeddedness” predicts job turnover, as well as job satisfaction. Employee turnover comes with a high cost to firms. It is essential to study turnover trends relevant to workplace bullying so that firms and their leadership can find tools to foster and support a less hostile and more productive workplace.

Research in the fields of topological psychology and interpersonal relations psychology, found that a person’s behavior is affected by how they feel about the individual who has harmed them and the circumstances under which the transgression occurred. Some agreed one might act out towards the aggressor in like manner, report the aggressor to a higher authority, or quit his or her job. These responses to transgressions are part of the interpersonal struggle individuals can experience when perceiving wrongdoing and interpersonal motivations of avoidance, benevolence, or revenge. This current study explored moderating workplace bullying and turnover intent. The supporting concepts of internal motivations of avoidance, benevolence, and revenge interweave with major theories into the overall purpose of this study of workplace bullying’s internal motivations and how these variables may moderate someone’s decision to quit or leave.[1]

See if you can find how these same principles and standards may affect your home life, involving your spouse, teenagers, neighborhood, workplace, and church. If you like this kind of study, we can move on to other areas of how bullying affects everyone and everything around you, not only on a social level but also on a spiritual level. Also, it may help in assessing whether you may be the one bullying or the one bullied. Let me know!

---

[1] The Relationship Between Transgression-Related Internal Motivations, Workplace Bullying, and the Bullied Target’s Turnover Intention by Dr. (Ph.D.) Suzanne R. Seyda-Bowen, published by ProQuest LLC, Ann Arbor, 2019, pp. 1-3

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLIII) 05/21/21

^2:15 Do not love the way worldly people live nor any of the things with which they try to entice you. For when you love the world’s way of living, the love of our heavenly Father will be missing in you.

John Owen sees believers as having communion with the Father, Son, and Holy Spirit that is distinct. For the Father; Faith, love, obedience, etc., are uniquely and distinctly offered up to Him by the saints; and He manifests Himself in unusual heavenly ways towards them. It should draw them out and stir them up responding to Him. John expects us to believe people when they say something is true. But what God says is more important. And what God told was the truth about His Son.[1] Therefore, whoever believes in the Son of God has the truth that God told us. But people who do not believe God make God a liar because they do not believe what God shared with us about His Son.[2] To believe on the Son of God, says Owen, is to receive the Lord, our Anointed One, as God’s Son given to us out of the Father’s love, based on the Father’s testimony; and, therefore, God’s acts immediately on our willingness to become His children.

That’s why, remarks Owen, if you do not believe in God and what He said and what His Son did for you, you are calling God a liar. Did not Jesus tell His disciple, “If you believe in God, you believe in Me?”[3] God is the prima Veritas, [4] founded upon His authority, ultimately resolving all divine faith. Therefore, we must not consider it a “hypothesis,” but as “essential,” comprehending the whole Godhead. John presents the Father as the object of our love, opposing the world, which steals our affections. The Father represents the substance and object, not the efficient cause. And this love of Him as a Father is that which He calls His “honor.”[5] ^[6]

William Burkitt (1662-1703) says that when the Apostle John speaks of overcoming the wicked one, he means not being allied with him. There is no way to agree or compromise or sign a peace treaty on matters with Satan. There is no way to deal with him except by total victory. The Scriptures encourage us to overcome him.[7] And the way to triumph over him is by resisting him so that he will leave us alone.[8] When we yield only once to him on any minor matter, you will find him an overbearing tyrant. But by saying “No” to him on every occasion, you will find him to be a timid coward.[9] ^[10]

Adam Clarke (1762-1832) examines what the Apostle John said to the Fathers, Young People, and Children. He notes that although these individuals were so well acquainted with godly things and by faith tasted of the powers of things to come, yet they are still vulnerable to be drawn away to frivolous things of this world. That’s why the Holy Spirit found it necessary to inspire John to caution them against becoming involved with or desiring earthly things that will pass away.

Clarke believes that greediness is a debilitating vice of old age. Not greed in the sense of wanting everything, but in not being willing to give up anything. That’s why John tells the fathers not to deny the youth their opportunities for fear they might outdo them. For young people, the things of the world, its profits, pleasures, and honors, have the strongest allurements for youth; therefore, young people, little children, and babes are not to love the things of this world. Let those hearts abide faithful to God, who has taken him for their portion.^[11]

Albert Barnes (1798-1870) addresses the Apostle John’s warning about loving the world and the things of the world. He writes that the earth’s inhabitants seem to function without involvement in religion. They are guided by “common knowledge” and “human logic” that apply to political, business, and social life. Therefore, the “things of this world” refer to society’s wants, needs, and pleasures.^[12]

William E. Jelf (1811-1875) responds to some interpretations of what the Apostle John says here about “not loving the world or the things in the world.” He points out that the usual sense attached to the “world” by commentators is: (1) The unconverted part of humanity and its practices or the mass human population. (2) The spirit of evil which dwells and works on earth, the evil passions of humanity. (3) The perishing world as opposed to the spiritual world.

Jelf explains that from number (1) of these arises the Christian error of withdrawing from ordinary life. From number (2) is the mistake of supposing that to renounce the world is to reject those things which only evil people enjoy. And from number (3) imagining that to relinquish love for worldly, this is to talk a lot of religion and heaven and avoid ordinary topics of interest. We must consider that the Greek noun kosmos, translated as “world,” embraces all of humanity without excluding any of them and yet looks at them from a heavenly and spiritual view.

Jelf goes on to say that we should not confine worldly things to the immoral sins or meaningless amusements current in today’s society. Nor objects of passing interest or going with the crowd. It signifies the sphere of the unsanctified individual, whatever that sphere may be, or however, the natural-self energizes itself. Business, politics, charitably works, mostly center on “self-interest” and “self-glorification.” It is the worldly way; It is sophisticated living. Therefore, those with thoughts of heaven should not be obsessed with these things, especially when they crowd out the elements on which a spiritual believer should concentrate. Says Jelf, this verse is only an indoctrination of self-denial.^[13]

Richard Tuck (1816-1868) expounds on the difference between “sinning” and “loving the world.” Sinning is a response to an inward challenge, while loving the world is an outward choice. Sinning is an “act,” while enjoying the world is an “attitude.” Sin can drive the soul to God; loving the world drives the soul away from God. Sin makes the Father’s love very precious; affection for the world crushes out all love of the Father. Loving the world is a more dangerous thing than sinning against God. Sin can be found even in the most authentic, sincere, and earnest religious life. Loving the world is inconsistent with an honest and heartfelt spiritual life. Unfortunately, we think very little about someone loving this world, but we treat sin as a condemned dreaded act.^[14] All we need to do is see what siding with the world did to Peter and Judas Iscariot.

Paton J. Gloag (1823-1906) says John cautions believers against the enticements of the world. We are not to love (Greek verb agapaō – meaning to welcome, entertain, become fond of, be pleased with) the world, neither the things that are in the world. If anyone loves the world, the love (Greek noun agapē – meaning divine holy affection for God and spiritual brothers and sisters) is not in them. The world is condemned, doomed, and headed for destruction. God called believers out of the world; when they believe in the Anointed One, they belong no longer to the anti-Christian world; they pass from the domain of death and darkness into the kingdom of Life and Light.[15] So, why would anyone invest their time and energy into a world bound for obliteration rather than God’s everlasting kingdom?

I like how Daniel Steele (1824-1914) defines the “world”^[16] John tells us not to love. For Steele, the world is “the secular influences that are hostile to God.” Let me illustrate this with a personal experience. As a child, I was very allergic to poison ivy. I seemed to be infected when no one else would be affected by it. My mother warned me, again and again, do not go into weed patches, especially those alongside the road. “The best way,” she would say, “to keep from getting it is to stay away from it.” Daniel Whedon seems to use the same analogy here when it comes to staying away from the temptations of the world. He says that this self-purification involves a withdrawal of our fellowship from the world in its impure nature. It does not mean stop going out of the house; instead, never going into the dens of immorality.^[17]

John Stock (1832-1895) points out that numbers of people live without God in the world.^[18] He does not occupy their interests, is not in all their thoughts, but is tossed behind their back.^[19] Pharaoh represents the whole class, who said, “Who is the Lord? I know not the Lord, neither will I obey His voice,”^[20] as they also who, assume authority, say in the spirit of antichrist, “We will not have this man to reign over us.”[21] The world is ungodly. Service to God, if at all, is humble. The precepts of men have influence,^[22] by which they regulate reverence for God, seen as a stern Judge, a demanding deity to deal with, reaping where He had not sown, and requiring what He had not given the capability to perform.[23]

---

[1] 1 John 5:9

[2] Ibid. 5:10

[3] John 14:1

[4] Prima Veritas is a legal firm that offers services for registration of trademark, copyright, invention and intellectual property.

[5] Malachi 1:6

[6] John Owen: Of Communion with God, Vol 3, Ch. 2, pp. 16-17

[7] Revelation 12:11; See 1 John 5:3-4

[8] James 4:7

[9] Cf. 2 Timothy 1:7

[10] William Burkitt: First Epistle of John, op. cit., p. 760

[11] Adam Clarke: First Epistle of John, op. cit., p. 372

[12] Albert Barnes: New Testament Notes, op. cit., pp. 4820-4821

[13] Jelf, W. E., Commentary on the First Epistle of St. John, op. cit., pp. 27-28

[14] Richard Tuck: The Preacher’s Complete Homiletical Commentary, op. cit., p. 262

[15] Gloag, Patton J. Introduction to the Johannine Epistles, op. cit., p. 256

[16] Steele, Daniel: Half-Hours with John, op. cit., p.45

[17] Whedon, Daniel D. Commentary on NT, op. cit., p. 261

[18] Ephesians 2:12

[19] Ezekiel 23:35

[20] Exodus 5:2

[21] Luke 19:14

[22] Psalm 10:4

[23] Isaiah 29:13

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLII) 05/20/21

^2:15 Do not love the way worldly people live nor any of the things with which they try to entice you. For when you love the world’s way of living, the love of our heavenly Father will be missing in you.

EXPOSITION

John does not give instructions without adding up the consequences of paying no attention to what God’s Word has to say. We can safely say that John’s inspiration comes from the words of the Master Himself, who said, if you were to belong to the world, the world would love you as its own. But you do not belong to the world. Out of all the people in the world, I picked you; that’s why the world hates you.^[1] I would be surprised if the Apostle Paul were not informed about this teaching of Jesus because he wrote a similar sanction to the Romans that they should not change themselves to become like the people of this world, but let God changed them inside a new way of thinking. Then they will be able to understand and accept what God wants them to do. This way, they will know what is delightful and pleasing and what is entirely satisfactory to Him.^[2]

As Paul told the Galatians, no one should operate their ministry to please others and get their approval.^[3] They should keep in mind that they were once part of the world and spent all their time obeying their sinful tendencies at the urging of the devil. It is something no true believer should ever do, even though some have sold out to the devil.^[4] Authentic believers realize that God called them to enjoy a new life by the Anointed One, so keep looking for the good things of heaven where the Anointed One sits in the place of honor at God’s right hand. Keep your mind thinking about heavenly moral things, not imagining immoral earthly things.^[5] It will only make you unfaithful so that you are not loyal to God! You should know that loving the world is the same as hating God. Anyone who wants to be a friend of the world becomes God’s enemy.^[6]

COMMENTARY

Rabbi Rashi commented on the Psalms by saying that David believed that he would live forever and not see the grave. He notes that one Jewish scholar understood it as God’s promise to keep David out of the grave: “I will make mortal man dearer than fine gold;”[7] “I will go with them with the wrath of withdrawal,”[8] namely, He will withhold the ransom for their souls.[9] In other words, it is a comparison between living for God or without Him. God already made His choices. Now, which one do you want, which are you willing to accept? It will determine where you spend eternity.

An early church writer with the pen name, Ambrosiaster (circa 334-384 AD), ties what John says here in verses fifteen and sixteen with what Paul says to the Galatians about the works of the flesh and fruit of the spirit.^[10] He says that the Apostle Paul does not mean that love is a “work” of the Spirit, but rather one of its fruit. So, it is that the Spirit bears fruit, which leads to the inheritance of the kingdom of heaven. Paul calls those we are devoted to the Anointed One (namely, the real Christ and pretend christs). These people crucify the flesh, namely, “the world,” when they condemn the things out of which errors arise. That’s why the Apostle John tells us not to have any affection for this “world” or its sinful pleasures.

Ambrosiaster then goes on to tell us that the Apostle Paul uses the “world” to let the Colossians know that this refers to those who live according to the sinful desires of the flesh. And so, it is that the Apostle John tells us here in verse fifteen that we are not to love this evil “world” or the things in it. If we love the “world,” we do not have a love of the Father in us. That is because our desires are for sinful things rather than spiritual things.^[11]

Augustine (354-430 A.D.) believes that the sanctified will is, therefore, properly directed love; the corrupt choice is ill-directed love. Love, then, yearning to have what is loved, is desire, and having and enjoying it, is joy; fleeing what is opposed to it is fear, and feeling what is opposed to it, is sadness. Now, these emotions are evil if the desire is evil; good if the yearning is proper.^[12] Augustine continues that when the love of God is more significant in saints, the more they will endure for Him whom they love. Sinners who have an active passion for the world, says Augustine, the more they will struggle to get what they are after.

Consequently, notes Augustine, the same source out of which patience flows for the believer is the fountain of God’s love within them. The basis for impatience in the unbeliever is the trash heap of worldly pleasures.^[13] It seems to me that there are so many in this world who are “hell-bent,” to use a common phrase, on getting what they want no matter how much it costs or how destructive it is to them, their families, and society. At the same time, there seems to be a lack of a “heaven-sent” desire for the things of God. So, we should not be surprised who is getting the upper hand.

Eucherius (420-449) comments on the “things of the world.” He points to the Apostle John’s warning not to love the things of the world here in verse fifteen. As Eucherius puts it, all these things flatter our gaze with their deceptive show. Let the power of the eyes be focused on the light, not given over to error, and since that power is available for the enjoyment of life, let it not receive what causes death.^[14]

Flee the world, says Symeon the New Theologian (949-1022). For what have we got in common with it? Let us run and keep seeking until we lay hold of something permanent and does not pass away, for all things perish and pass away like a dream, and in everything seen, nothing is lasting or certain.^[15] By God’s grace, I have been allowed to live long enough to see many of the things I wanted during my youth that, I thought, would make me happy forever are now obsolete and useless. But the things of God that I sought after are still with me, bringing me joy unspeakable and the fullness of glory.

Abbot Theonas (Archbishop of Thessalonica 1541 AD) tells his conference that it should be clear to everyone what sin is, but so few understand it. He says that they cannot tolerate even for a moment the brightness of Divine Glory. Yet, they allow the darkness of carnal thoughts and dangerously corrupt things to blind their soul’s gaze into the Light. So, says Theonas, saints are to scorn all those things which promote worldly living. Yet, it seems impossible for them to keep from being carried away by a brief distraction or thoughts.

Theonas goes on to point out that no person, except our Lord and Savior, could keep His mind fixed on His heavenly Father and never allowed His mind to wander away into loving the things of this world. As the Scripture says: “Even the stars are not clean in His sight,”[16] and again, “He puts no trust in His saints, and finds iniquity in His angels.”[17] A correct translation would be, “Behold among His saints’ none is unchangeable, and the heavens are not pure in His sight.”[18] [19] John Trapp has a great illustration of how the believer can keep the temptations of the world away. He says the traveler uses his cane (which he either keeps or throws away because it hinders his progress). But to hold on to such temptation is fatal because it will lead to neglecting God’s love.^[20] I remember here in the United States when they introduced professional football to national broadcasting on television. It was called “Monday Night Football.” It was out of respect for the Church, who had regular services on Sunday night. However, over some time, it finally took the jump to “Sunday Night Football.” That’s when Sunday night services began to disappear. While it was only a tradition, statistics show that more sinners converted on Sunday night than any other time during the week. I can only wonder how many sinners we lost because of this change?

---

[1] John 15:19

[2] Romans 12:2

[3] Galatians 1:10

[4] Ephesians 2:2

[5] Colossians 3:1-2

[6] James 4:4

[7] Isaiah 13:12

[8] Leviticus 26:21

[9] Rabbi Rashi, Complete Jewish Bible Commentary, Psalm 49:9

[10] Galatians 5:22-23

[11] Ambrosiaster, Ancient Christian Texts, Ed. Gerald L. Bray, IVP Academic, Downers Grove, Illinois, 2009, p. 30, 92

[12] Augustine: Nicene and Post-Nicene Fathers, Vol. 2, The City of God, Bk. 14, Ch. 7, p. 574

[13] Ibid., Vol. 3, Part II, On Patience, p. 963

[14] Eucherius: Bray, G. (Ed.), 1-3 John, op. cit., Exhortation to His Kinsman Valerian, p. 183

[15] Ibid. Discourse 2:14, p. 184

[16] Job 25:5

[17] Ibid. 4:18

[18] Ibid. 15:15

[19] The Third Conference of Abbot Theonas on Sinlessness, The Nicene and Post-Nicene Fathers, Second Series, Vol. 11, Ch. 8, pp. 1059-1060

[20] Trapp, John, On the Epistles of John, op. cit., p. 727

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLI) 05/19/21

^2:14 I write to you, children, because you know the Father. I write to you, fathers, because you know the one who existed from the beginning. Likewise, I write to you, young people, because you are strong. The Word of God lives in you, and you have defeated the Evil One.

Alonzo R. Cocke (1858-1901) says that the Apostle John reveals the secret of a believer’s adequate offensive strength against sin by stating: “the Word of God dwells in you.” The only offensive weapon mentioned by Paul is “the sword of the Spirit, which is the Word of God.”[1] That word “COMMUNICATED LIFE” to them, for they were born “not of corruptible seed, but of incorruptible, by the Word of God, which lives and abides forever.”[2] That Word “ENDURES FOREVER” and therefore is present in the heart all through the stage of the conflict. “His Word remains in him.” That same Word “CLEANSES AWAY EVIL”: “Now you are clean through the Word which I have spoken to you.”[3] “How will a young man cleanse his way? By paying attention to Your Word.”[4]

Cocke goes on to say that a strengthened soul, like Edward Irving (1792-1834) remarks, “feels the sublimity there is in a saying: ‘freshly descended from the porch of heaven.’”[5] That the Word captivates all our faculties, exalts our emotions, and raises our intellectual energies to divine strength. It opens the gates of heaven, points to the shining path of life and leads to the light that flows from God’s throne.^[6] I can personally tell you that after ministering in churches in Europe, America, and Asia, there is nothing I’ve seen that can electrify believers like the Word of God preached under the anointing of the Holy Spirit.

Paul E. Kretzmann (1883-1965) sees the Apostle John issuing another warning. This time, against the temptations and perils of the love of the world. By way of introduction to this warning, he reminds the Christians of various ages of their station and the duty they owe themselves: I am writing to you, little children, because your sins have been forgiven you for His name’s sake. It has the affectionate tone and address of the spiritual father united with him in Christian love fellowship. His appeal rests upon having been made partakers of God’s most wonderful gift, the forgiveness of sins for the sake of the Anointed One. It is because the Anointed One obtained perfect satisfaction from the Father for the sins of all humanity. After all, He took upon Himself both their guilt and their penalty and reconciled God to the whole world, uniting us with the Father in that beautiful mystical union that makes it self-evident for us to walk in the ways of His will.^[7]

Priestly L. Greville (1891-1976) sees verses twelve through fourteen as a parenthetical statement. For Greville, John pauses to address the members of his diocese more personally. Many of them felt unsettled by the teaching of the heretics and have begun to wonder if they are enlightened believers. Perhaps these heretics are telling them they need to grow up and accept the truth as it is. No wonder he starts with the most vulnerable, the babes in the Anointed One. But his message to them, the more advanced Christians, and the leaders of the church are the same: “You know Who saved you, you are aware that this was all planned in eternity before the creation of the world, and you have all the power you need to stand steadfast and resist the devil’s plans to pull you down. Stick with God’s Word, and you will overcome the power of Satan.”^[8]

Martyn Lloyd-Jones (1899-1981) tries to get into the mind of the Apostle John and find out why he suddenly stops his narrative and probes into an example of pastoral care? Did he find out something he’s not recording in the Epistle? Was he told where the real problem was in the congregation to whom he is writing? In any case, he intends to explore ways to assure them that all they need is a few adjustments in the attitudes and actions. One of those is a question John asks himself. I wonder if these people will be discouraged. Will they feel I’m holding the standard so high they cannot attain it? Will it make them think like condemned sinners and that there is no hope for them at all unless they measure up to his expectations of them? If so, I want to give them a word of comfort.

The second thing, says Lloyd-Jones, is that John is anxious to encourage them positively that will motivate them. So, John instructs them that they should not think of this new commandment and exhortation as something entirely separate or disconnected from nor in addition to anything else. It is a part of the fundamental doctrine of keeping God’s commandment to love one another as proof that you are walking in the Light, not wandering in the darkness. You now know the truth.

And the third thing is to show them that there are no excuses for failure in life given the provision that God made possible. You need not sin, but if you sin, you have someone on your side to plead with the heavenly Father for your pardon. God gave you the Holy Spirit so that you could love others and much as you love God. And to show that you love God, all you have to do is follow His teachings. And it is far better to follow God’s laws by walking in the Light of what He says about doing them the proper way. By doing this, John feels that he has comforted those who feel condemned, encouraged those who feel unable to live up to expectations, and taken away any excuse they may have from the high calling they’ve received in the Lord Jesus the Anointed One.^[9]

Stephen S. Smalley (1931-2018) clarifies that there is no conflict between the injunction here not to love the world and the statement of John that God loved the world.^[10] Even if the world rejected God, it remains the object of God’s love as a Savior.^[11] In that same sense, we, too, can love the world as an object of preaching the Gospel of redemption. It may have gone through the Apostle John’s mind as he penned it because he is quick to add “nor the things the world tries to offer you.” Your calling was to be saintly, not worldly.^[12] Besides, wanting the things the world has to offer is a losing proposition. You see, says John in verse seventeen, everything the world has is going to become obsolete. It may seem worthwhile now, but before long, it will end up on the trash heap. Listen to what Jesus said, “Heaven and earth will pass away, but My words will not pass away.”^[13]

Michael Eaton (1942-2017) feels that John comes to a critical juncture in his letter. Some may have gotten the idea that they may not have such sure salvation. The Apostle did not want any misgivings about their born-again experience and union with the Lord, troubling the believer’s minds. So, there are three things that Eaton notices in verses twelve through fourteen.

Firstly, the “tests of conversion.” John did not want his spiritual children to look to their character or their estimate of divine strength to determine the validity of their conversion. That’s what the Pharisees did, and Jesus ridiculed it, calling them white-washed crypts. Secondly, says Eaton, pastors and teachers should not spend all their time preaching and teaching about how believers’ sin. Instead, let them know and practice all the ways they can keep from sinning. Thirdly, the Scriptures teach that a combination of reverence and love for the Lord is what assures our salvation. Often “reverence” is translated as “fear.” But is more of high respect for the Lord and His authority and power. Loving the Lord is undoubtedly done with joy, but alongside is our reverence for Him as the Mighty God who holds life and death in His hands.^[14]

Years ago, in a “Dear Abby” column, this letter appeared. I was young and teaching math at the junior high school level. We had worked hard on a new concept all week, and the students were very stressed. They were frowning, frustrated, and carping at each other and me. Wanting to stop the crankiness before it got out of hand, I asked the students to take out two sheets of paper and list the names of the other students in the room, leaving a space between each name. Then I told them to think of the nicest thing they could say about each of their classmates and write it down. It took the remainder of the class period to finish the assignment. When the students handed me the papers and left, they seemed more relaxed.

That weekend, I wrote each student’s name on a separate sheet of paper and listed what the students had said about that individual. On Monday, I gave each student his or her list. Before long, everyone was smiling. “Really?” I heard one whisper. “I never knew that meant anything to anyone.” “I didn’t know anyone liked me that much!”

Years later, I attended the funeral of one of those students, a promising young man, even when I taught him in junior high school. His untimely death in Vietnam deeply saddened me. Mark’s friends packed the church, many of whom had been his classmates and students of mine. After the funeral, many of Mark’s former classmates and I received an invitation to his parents’ house. They approached me and said, “We want to show you something. Mark was carrying this when killed.” His father pulled something from a wallet. It was the list of all the good things Mark’s classmates said about him. “Thank you so much for doing that,” Mark’s mother said. “As you can see, Mark treasured it.” In a way, that’s what the Apostle John is doing here. He wanted his readers, who he called “my children,” to hear some good things about themselves. – SISTER, Highland Park Middle School, St. Paul, Minnesota, January 10, 1999.[15]

---

[1] Ephesians 6:17

[2] 1 Peter 1:23

[3] John 15:3

[4] Psalm 119:9

[5] Orations, Lectures, and Sermons by Edward Irving, Published by J. F. Sibell, New York, 1823, Oration I, p. 14

[6] Cocke, A. R. (1895)., Studies in the Epistles of John, op. cit., pp. 47-48

[7] Kretzmann, Paul E., Popular Commentary, First Epistle of John, op. cit., loc. cit.

[8] Greville, Priestly L., The Johannine Epistles, op. cit., pp. 54-56

[9] Lloyd-Jones, Martyn, Life in Christ, op. cit., p. 201

[10] John 3:16

[11] See 1 John 2:2; 4:9, 14

[12] Smalley, Stephen S. Word Biblical Commentary, Vol. 51, op. cit., p. 81

[13] Matthew 24:35

[14] Eaton, Michael, 1, 2, 3, John, op. cit., pp. 62-63

[15] https://www.uexpress.com/dearabby/1999/1/10/exercise-in-self-esteem-is-lesson

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XL) 05/18/21

^2:14 I write to you, children because you know the Father. I write to you, fathers because you know the one who existed from the beginning. I write to you, young people because you are strong. The word of God lives in you, and you have defeated the Evil One.

Albert Barnes makes note by saying that there are differences of opinion among commentators regarding this verse and the three following verses, due to the apparent recurrence of the thought. Barnes says that the Nonconformist minister, Philip Doddridge (1702-1751), supposes many errors have crept into the text. Doddridge feels that we should omit verses thirteen and fourteen to avoid repetition.[1] We could connect verses twelve and fifteen to read: “I write to you, dear children, because your sins are forgiven through the Anointed One. Don’t love this evil world or the things in it. If you love the world, you do not have a love of the Father in you.”

But, says Barnes, there is no authority for omitting any portion of the text, and the passage is very much in accord with the general style of the Apostle John. The author of this epistle felt accustomed to expressing his thoughts in various ways, even by using repetition, that the exact idea might be visible for his readers, to avoid misinterpretation. To show that the truths he writes in this letter pertained to all and secure the interest of all in them, he addresses different segments and says that there were reasons for writing each group.^[2]

Heinrich Meyer (1800-1873) notes John says some of the same things to the elders and children’s groups, but reserved mention the recent victory over the evil one by the young men because they proved to be faithful and steadfast by having God’s word living in their hearts. The Apostle was taking care that they did not lose again what they just won by the power of God’s Word. And that victory was over the devil and his schemes.[3] Commentators notice that John attributes this to their being “strong in spirit,” with supernatural ability to battle.[4] ^[5]

Frederick D. Maurice (1805-1872) notes that the Jewish nation is spoken of in the First Covenant as a holy nation, consecrated and sacrificed to God. Every Jew was to claim to be a godly, devoted person who made the appropriate sacrifices. When they confessed their sin and presented the offering, God restored them to their proper position.

The Holy Jewish nation was to be holy in the Messiah, their divine King. When He manifested Himself as the Son of Man, it showed He was the Chosen One. When He sacrificed Himself, He offered up the Israelites as a living sacrifice acceptable to God. Each person was to claim that privilege as a gift to God, as one of a redeemed body. When they confess their sins – namely, their separation from the Anointed One and His sacrifice – they asked to be restored to the blessing of that sacrifice; they asked that they may offer themselves again as a sacrifice in the name of the Anointed One. Unfortunately, most of the Jews rejected this plan to stick with the schedule given to Moses. However, it became the core meaning of the Christian faith.^[6]

Robert Candlish (1806-1873) says clearly there are two parallel lines running through this text. So, for the symmetry of the passage it requires to make the last clause of the thirteenth verse consistent with the fourteenth. This will form a synonymous[7] parallelism, such as we find in Psalm twenty-two. When placed together from the NIV text, they read like this:

---

I am writing to you, dear children,      because your sins have been forgiven on account of his name. I write to you, dear children,      because you know the Father.   I am writing to you, fathers,      because you know Him who is from the beginning. I write to you, fathers      because you know Him who is from the beginning.   I am writing to you, young men,      because you have overcome the evil one. I write to you, young men      because you are strong and the Word of God lives in you, and you have overcome the evil one. [8]

Johann Huther says that after the Apostle depicted the Christian life in its essential features, he moves on from explanation to exhortation. These verses form an introduction in which John assures his readers that their commitment to Christianity is his reason for writing. The motive revealed in this also explains the form of expression. The Apostle had an earnest longing that his readers may take away the following exhortation about knowing God, knowing His Son, and knowing that they are His children.^[9]

The Reverend Gordon Calthrop (1823-1894), vicar of St. Augustine’s Church in Highbury, England, shares and excellent illustration to help us picture what the Apostle John is talking about here in verse fourteen about not loving the world. He relates how years ago, he visited a terminally ill friend, held in the grip of an incurable disease. He always had an explanation for his shrinking physical form. One day, he was not feeling well, and another day he’s doing better. Then it starts all over again. He ate some food one day that did not agree with him, and things turned for the worst. Despite his deteriorating condition, he found something to blame – a cold east wind, eating the wrong food, lack of sleep, etc. Although everyone could see he was gradually declining in health, he found a way to excuse it with unfortunate circumstances or an unfavorable situation. Yet, day after day, he came nearer and nearer to the river banks of death. So, says Calthrop, could this not be the same condition with some people’s soul?

It is hard to miss, says Calthrop. You see someone drifting away from the harbor of grace and floating aimlessly out to sea, driven by the tide and lukewarm winds of contentment. They admit their love for God’s Word has grown cold; their church attendance now consists of special days and events. For the last few years, they only attended as a matter of duty or for family pride. Prayers are said only when they find themselves in trouble. Shouldn’t we then conclude that the cause of their backsliding is the unraveling of the fabric of their spiritual oneness with God and the Anointed One?^[10] That is something John did not want to happen to these steadfast pillars of the congregation upon whom, so many depended on their faithfulness. Unfortunately, many church members are afraid to stand up and stand out because of their spiritual condition.

Andrew Maclaren (1826-1910) tells us that the Apostle John establishes three points here in this verse. First, he lays his finger upon the strength, which is more than mere physical strength, proper to youth. Secondly, he lets us see the secret source of that strength: “You have the Word of God abiding in you.” Thirdly, he shows the level on which to exercise it and the victory which it secures: “You have overcome the wicked one.”^[11]

George G. Findlay (1849-1919) gives a sparking exposition here about knowing the Anointed One. He writes: as in the soul of a believer, so in the soul of the Church. “To know Him” is the supreme possession. Both the great thinkers among the older Apostles – Paul and John, set this down as the crown jewel of faith – knowing God. Paul counted every other prize as secondary to this: “That I may know Him, and the power of His resurrection and the fellowship of His sufferings.”

For Findlay, Paul counted every other prize as conceded so – “that I may know Him, and the power of His resurrection and the fellowship of His sufferings.”[12] He represents the mark of the Christian calling in a different light from that used by John. Paul sought the knowledge of His Master as it lay in the path of his ministry, subject to cross-bearing and self-sacrifice.

But for the Apostle John, notes Findlay, contemplating the knowledge of the Anointed One objectively. It concerns what the Redeemer is, not in His servants and the members of His body, but Himself. It relates to His absolute relationship to God and the world. The experimental question possessed the mind of the one Apostle, the theological question that of the other. But Jesus the Anointed One is the center of both problems.

“To know Him,” continues Findlay, is the goal alike of life and thought, whether one would sink by fellowship into the depth of His sufferings or rise in contemplation to the heights of His glory. As time went by, each of these remarkable men made the chief pre-occupation of life; “the Anointed One is all and in all.”[13] What the Master was to Paul and John as the central object of the mind, Jesus the Anointed One must increasingly become the main focus of thought for believers. It is for the fathers – for those who have learned most and proved most of life’s needs – that the knowledge of Jesus the Anointed One has an enormous wealth of interest.^[14]

---

[1] Doddridge, Philip: The Family Expositor; a Paraphrase and Version of the New Testament; with Critical Notes, published by Frederick Westley and A. H. Davis, London, 1831, p.878, footnote “c.”

[2] Albert Barnes: New Testament Notes, op. cit., pp. 4815-4816

[3] Cf. Matthew 13:19, 38-39; Ephesians 6:16; 1 John 3:12; 5:18-19

[4] Hebrews 11:34; Luke 11:21; Matthew 12:29

[5] Heinrich A. W. Meyer, Critical Commentary, op. cit., p. 517

[6] Maurice, F. D., The Epistles of St. John, op. cit., pp. 111-112

[7] A Synonymous Parallelism is two lines that say the same thing with different words.

[8] Candlish, R. S., The First Epistle of John Expounded in a Series of Lectures, op. cit., Vol. 1, p. 150

[9] Johann Huther: Handbook on Epistles of John, op. cit., pp. 328-329

[10] Arnold, Thomas; Maurice, F.D.; Burgon, John. Church Pulpit Commentary, op. cit., Kindle Location 92813

[11] MacLaren, Alexander. Commentary (Expositions of Holy Scripture), op. cit., (Kindle Locations 167782-167785)

[12] Philippians 3:7-11

[13] Colossians 3:11

[14] Findlay, G. G. (1909), Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, op. cit., pp. 186–187

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXIX) 05/17/21

^2:14 I write to you, children because you know the Father. I write to you, fathers, because you know the One who existed from the beginning. I write to you, young people because you are strong. The word of God lives in you, and you have defeated the devil.

EXPOSITION

No doubt, what the Apostle John is saying is also why the Apostle Paul encouraged the Colossians to let the teaching of the Anointed One in all its richness continue living in them. “These make your lives rich and full of wisdom. Keep on teaching and helping each other. Sing the Psalms, hymns, and the songs of heaven with hearts full of thankfulness to God.”^[1] Neither John nor Paul were speaking something new. It was the agreement God made with the people of Israel that He would put His teachings in their minds and write them on their hearts. He would be their God, and they will be His people.^[2] John will reiterate this in his second letter.^[3]

COMMENTARY

Clement of Alexandria (150-216 AD) believes that the Apostle John indicates the stages of advancement and progress of the reborn spirit while confined to the human body in these last three verses. These are those with forgiven sins and children of God. But since many, perhaps, were converted under John’s ministry, now that he is an elder, he sees them as his children. “Fathers” were those first to be saved and knew from the start the Anointed One is the Savior of the lost. Then came the “young people” who not only accepted the Anointed One as their Lord and Savior but have gone in their sanctified pursuit of being holy as He is holy. And finally, there are the children, recent converts who’ve just come out of their dead idol temples to follow Jesus who is the Way, the Truth, and the Life.^[4] 

In Origen’s (185-254 AD) opinion, if someone is a child inside, they will appear to be a child on the outside as well, no matter how old they are. The same is true of someone who is an overgrown teenager. But it also follows from this that anyone can be an adult and parent on the inside, whatever age they may be.^[5]

Thomas Aquinas is discussing whether the Sacrament of Confirmation imparts character. Some say that it seems that Confirmation does not confer character on a believer. A person’s spiritual nature serves as a sign of distinction. A person is not distinguished from unbelievers by Confirmation, this follows Baptism. This sacrament is ordained to prepare one for spiritual combat. The Church urges all the faithful to participate. Therefore, this sacrament does not create spiritual traits.

Aquinas responds by saying: sacraments do imprint character the first time, but not when repeated. Pope Gregory II says about this Sacrament of Confirmation, “For a person wanting to be confirmed a second time by a bishop, repetition of this sacrament must be forbidden.”[6] Therefore, confirmation engraves character. Character is a spiritual power ordained to specific sacred actions. Just as Baptism is a spiritual regeneration unto Christian life, Confirmation is also a form of spiritual growth, bringing them to perfect spirituality. The proper response to a human immediately after birth is different from the appropriate steps needed as they grow older.

And, therefore, says Aquinas, by Confirmation, a person is given spiritual authority. These are different than those received in Baptism. For in Baptism, they obtained the power to do those things which pertain to their salvation, [7] inasmuch as they live to maintain themselves: whereas in Confirmation, they take delivery of power to do those things which relate to spiritual combat with the enemies of the Faith. This is evident from the example of the apostles, who, before they received the fullness of the Holy Spirit, were in the “upper room… persevering… in prayer.”[8] Afterward, they went out in public to testify of their faith, even in the face of the enemies of the Christian Faith. And, therefore, the establishment of character is evident in Confirmation.^[9] It appears the Aquinas was suggesting that the energy and incentive behind moving on from spiritual new birth to mature thinking and spiritual growth are attributed to the believer as empowered by the Church. That concept is still around today in many churches.

In his classic work, Pilgrim’s Progress, John Bunyan mentions that he and other pilgrims came to the “By-pass Meadow” road as they proceeded. After going through the gate, Pilgrim Christian continued with his fellow pilgrim Hopeful. It caused them to be taken prisoner by giant Despair and put into Doubting castle. There they sat and consulted each other as to what was the best thing to do. They were very committed and had a great manager in Mr. Great-heart.  The question was should they attempt killing the giant, demolish his castle, and if there were any pilgrims in it, to set them free before they went any further. So, one said, “come on, let’s do this,” and another said, “hold on, let’s do that.”

The question then arose concerning the lawfulness of getting involved in things that were not sacred. One of them said that it wouldn’t hurt as long as they meant good. But Mr. Great-heart said, “Such an assertion cannot be accurate in all cases. Yes, the command is to resist sin and overcome evil but not under every circumstance. When responding to the order to resist sin, to overcome evil, we must first pray and find out what evil is involved. Then, we must fight to fight the good fight.”“So,” asked someone, “wouldn’t that include giant Despair?”

“Therefore,” said pilgrim Christian, “I will attempt to end giant Despair’s life and demolish his Doubting castle.” Then Christian asked, “Who will go with me?” Old Honest said, “I will.” And “we will too,” said Christiana’s four sons, Matthew, Samuel, Joseph, and James – for they were young men and spiritually healthy.[10] So they left the women sitting by the road where Mr. Feeble-minded, and Mr. Ready-to-Quit, with his crutches, stood guard for the women until these spiritual warriors came back. Although the palace of giant Despair was close by, as long as they stayed on the road, even a little child could lead them.[11]

John Bunyan is attempting to illustrate that among the pilgrims in any church, you will find those who can strategize the plan for fighting the enemy, those equipped to fight the adversary, and those left in charge of the ones waiting for victory. You do not need a general or a warrior; even a young Christian can often offer encouragement.

Jonathan Edwards notes that the Apostle John clearly establishes that what he wrote was supposed to have remarkable grace since he declares this to be the qualification, he expects in writing to them. He lets them know his intentions because he believes them to be people of character, such as those who know God, have overcome the wicked one, and have their sins forgiven them.^[12]

As a pastor, I learned I could not speak to all my members on the same level of understanding God’s Word. The more knowledge they had of the Bible and Church doctrine, the more comfortable it was to use phrases and terms related to theology. I never considered one more intelligent or important than the other; some were more informed than others. It is essential because you don’t want your message of encouragement to help some and handicap others.

Charles Simeon says that God intended His Word for every individual and respects them as part of His creation. On this account, ministers must mark with accuracy the defining features of every character and, by “rightly dividing the word of truth” to “provide everyone their portion in due season.” The Apostle John offers us an excellent example concerning this. He is not content with “separating the priceless from the worthless,” He arranges the saints themselves into distinct ministries, according to their spiritual gifts, and gives them particular signs in distinguishing one from another.^[13]

These are not stickers but seals of the Holy Spirit. Those were no doubt known by John, who addressed this Epistle, especially to them. Pastors must identify leaders in their congregation and communicate with them on the needs he sees among the congregants. Instead of seeing this as discrimination against other members, it assists them in becoming reliant workers in the Body of the Anointed One.

---

[1] Colossians 3:16

[2] Hebrews 8:10

[3] 2 John 1:2; see 3 John 1:3

[4] Clement of Alexandria, Comments on First Epistle of John, op. cit., p. 1163

[5] Origen, Bray, G. (Ed.), op. cit., 1-3 John, pp. 182-183

[6] The Letters of Saint Boniface, Columbia University Press, New York, 1940, Pope Gregory II to Boniface, Epistle XVIII, p. 54

[7] Thomas Aquinas was born in a castle in Italy. His father a knight in the service of King Roger. He began his education at age five. He was an ardent reader of philosophy which led him to develop his theological philosophy. His familiarity with the Greek humanities influenced his thinking and writing. That’s why much of Aquinas’ theological writings are more philosophical than exegetical. So, we can see that by 1200s, the doctrine of salvation by works was well established in the Roman Church.

[8] Acts of the Apostles, 1: 13-14

[9] Thomas Aquinas: Summa Theologica, Vol. 5, pp. 1008-1009

[10] See verses 13-14

[11] Isaiah 11:6

[12] The Works of Jonathan Edwards: Vol. 3, Concerning the Qualifications Part 2, Sec. 7, p. 272

[13] Charles Simeon: First Epistle of John, op. cit., p. 393

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXVIII) 05/14/21

^2:13 I am writing to you who are mature in your faith because you know the Anointed One who existed before the beginning. I am writing to you who are young in your faith because you won your battle by defeating Evil Satan.

EXPOSITION

John was anxious that the elders in the congregation would lead the way to encourage the younger members as they fought a good fight against Satan’s temptations every day.^[1] As Moses learned, the Lord says, “If someone trusts Me, I will save them. I will protect My followers who call out to Me for help.”^[2] Getting advice from the older and more mature believers was mentioned by Solomon in that the young pride themselves on their strength to endure. Yet, they find the dignity of maturity in years of experience.^[3]

But to show that God did not favor one over the other, He told the prophet Joel that He will send His Spirit on all humanity in the last days. Then their sons and daughters will speak God’s Word. Their old men will dream dreams. Their young men will have extraordinary visions, [4] not as something to brag about, but as rays of light to help them through a dark world to the City of Light.

And the Apostle Paul said that to stay on course and not be misled, they must remain spiritually healthy with the Lord’s strength. To put on the things God provided with which to fight. Then they will not fall into the traps of the devil. After all, their fight is not with people. It is against the leaders and the powers and the spirits of darkness in this world. It is against the demonic world that works among those who sit in power.^[5]

John knew from hearing the Light speak when He was here on earth that if we honor ourselves, such praise is worth nothing. The one who provides recognition of our work is our Father in heaven. And when others brag over their actions by saying that He is also their God, the truth is they don’t know Him. Believers should openly confess that they know Him and not be like others who pretend they do when they don’t. To prove that they know Him, they must obey what He says.^[6]

The secret is, once you get to know the Anointed One personally, you will also come to know the Father.^[7] And the purpose of getting to know the Anointed One is to be united With God through Him.^[8] No wonder the Apostle Paul told the Corinthians that God once said, “Let the light shine out of the darkness!” It is the same God who made His light shine in our hearts by letting us know His glory that is in the face of the Anointed One.^[9]

When speaking about maturity and immaturity in faith, Andreas (seventh-century monk) states: we should understand the Apostle John’s different ages here in spiritual terms. They refer to our maturity in the faith. First, you must become a child and weaned off sinful tendencies. It is in this state that you must put off the weight of your old sins.[10] Once you have done this, you can progress to the status of adolescents, where you must struggle against sinful temptations. Finally, you will be deemed worthy of the in-depth knowledge of God which characterizes parents. It is the best and most dependable order of growth toward acceptance by the Father.^[11]

George Swinnock (1627-1673) refers to where John said that God-born children could overcome worldly influence.[12] How can the Anointed One get along with the devil? How can one who has put their trust in the Anointed One get along with one who has not set their faith in Him?[13] God must put such an individual in chains. And like a dog without teeth, they may bark, yet they can never bite or hurt God’s children. However, no one should ever exercise their willpower to give up their portion of God’s protection. Since we are joint-heirs and co-heirs with the Anointed One, we cannot sell any of God’s blessings of protection unless He agrees to the sale. The Anointed One knows the worth of this inheritance too well to part with it for anything this wretched world can offer.[14] ^[15]

Methodist preacher Joseph Benson (1759-1836) sees the Apostle John placing the whole body of the Anointed One – “the Church,” into three classes, according to their different standings in the faith and their proficiency in Christian knowledge and holiness; namely, fathers, adolescents, and children. The fathers were mature believers who made the most significant progress in their faith’s knowledge, experience, and practice. Young people are those with the most robust commitment to maintaining their healthy spiritual life and are considered by the Elder John as soldiers fighting under the banner of the Anointed One against the powers of darkness. Little or young children were the newly converted, who are under instruction.[16]

But the fathers were the ones who knew this the longest – they attained to a more perfect and intimate acquaintance with the Ancient of Days, the One Daniel describes: “As I kept looking, thrones were put in their places, and the Ancient King sat on His throne.”[17] So the One John describes in his Gospel, [18] he found in his revelation: “Standing in the middle of the lamp stands was someone like the Son of Man. He was wearing a long robe with a gold sash across His chest. His head and His hair were white like wool, as white as snow. And His eyes were like flames of fire. His feet were like polished bronze refined in a furnace, and His voice thundered like mighty ocean waves.”[19] It is hard to separate them.[20]

D. Edmond Hiebert (1928-1995) does not interpret the Apostle John’s prohibition “Do not marvel” as condemnation. Especially when innocent believers are subjected to unprovoked hatred. This negative statement as something to be done immediately, such as “stop being amazed,” call on them not to give way to a feeling of astonishment and self-pity. The prohibition is a direct echo of John’s words in his Gospel.[21] Matthew gave similar warnings, [22] as did Peter in his first Epistle.[23] The most important thing for victory when a Christian is subjected to the world’s hatred is recognizing that such hatred is the natural response of the sinful world toward righteousness. That response assures believers of their moral identity and the evil character of those hating them.^[24]

2:14 I’m writing to you who are God’s children because you are acquainted with the Father. I’ve written to those who are mature in the faith because you have a close relationship with the Anointed One, who existed before the beginning. I’ve written to you who are young believers because you are committed to Him. God’s word lives in your hearts, and you have won your battle with the devil.

Since we do not have the original manuscript of John’s letter, we can assume that John emphasizes the reason and purpose for writing this letter by repeating what he just said in verse thirteen. He wants to impress both young and old that they can do all that is needed to survive because the Anointed One gives them strength.^[25] And John, like Paul, was praying for them that God’s magnificent power would make them secure, so they will have joy as they patiently wait for the Anointed One’s return and not give up.^[26] John wanted them to be just like Timothy, who remained strong through the grace God gave to him because of his union with Jesus the Anointed One.^[27]

It all begins by treasuring up God’s Word in our heart so that we do not yield to sinful tendencies.^[28] As Jesus warned the Pharisees that although His Father in heaven sent Him with enough proof that He is the Messiah, no matter what He taught, it would not live and grow within them because they did not trust what He said nor that the Father sent Him.^[29] And no doubt, John remembered what the Master said to those who did believe and trust Him, “If you continue to obey my teaching, you are truly my followers.”^[30] So, the key is to remain in Him and put His teachings into practice. By doing this, says the Lord, “You may ask for anything you want, and it will be granted to you!”^[31]

---

[1] Cf. 1 Timothy 5:1

[2] Psalm 91:14

[3] See Proverbs 20:29

[4] Joel 2:28

[5] Cf. Ephesians 6:10-12; See 1 Peter 5:8-9

[6] See John 8:54-55

[7] Ibid. 14:7

[8] Ibid. 17:21

[9] 2 Corinthians 4:6

[10] Hebrews 12:1

[11] Andreas, Bray, G. (Ed.), 1-3 John, op. cit., p. 182

[12] 1 John 5:4

[13] 2 Corinthians 6:15

[14] Romans 8:17

[15] George Swinnock: Nichol’s Series of Standard Divines, op. cit., Ch. 19, Vol. 4, p. 43

[16] Benson, Joseph: Commentary on the New and Old Testaments, op. cit., (Kindle location

[17] Daniel 7:9

[18] 1 John 1:1

[19] Revelation 1:13-15

[20] Benson, Joseph. Joseph Benson’s Commentary of the Old and New Testaments, Kindle Edition, (p. 11071)

[21] John 15:18-21

[22] Matthew 5:11-12

[23] I Peter 4:13

[24] Hiebert, D. Edmond: 1 John, Bibliotheca Sacra, July-September 1989, p. 302

[25] See Philippians 4:13

[26] Colossians 1:11

[27] See 2 Timothy 2:1

[28] Psalm 119:11

[29] See John 5:37-38

[30] Ibid 8:31

[31] Ibid. 15:7

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXVII) 05/13/21

^2:12 I write to you, dear children because it was the Anointed One who forgave your sins.

Rev. William Jones (1726-1800), British clergyman and author, points out that the Greek word teknion, which means “a little child,”[1] used here for “children,” is not the same as the Greek paidion, which means “a little boy or girl”[2] in the next verse. So, it appears the Apostle John is not including all his readers. It’s only those who were spiritual children in their experience with the Anointed One. We know that one of the first indications of a child’s intelligence is its recognition of its Dad. Very early in life, the heart of the child knows who father is. Not as the result of teaching or reasoning, but in the natural unfolding of its powers, it makes the recognition. And those who are children in the Christian life know God as their Father.

It is not by physical evidence or arguments, but by the trust and love of their heart, awakened through the Anointed One. They know Him as their Father, not only because they are His creatures, but by the gracious, loving, tender relations by which He raises to them and by the existence and exercise of the family spirit in themselves. They received the “Spirit of adoption,”[3] by which they cry “Abba Father.” It seems that “little children” in many cases apprehend and realize the Divine Fatherhood more clearly and fully than Christians of mature age;[4] and that they do so because their faith in Him is simpler and stronger.[5]

John James Lias (1834-1923) says that the Apostle John establishes the broad and deep foundation that love and hate are the practical embodiment of light and darkness. It represents the conditions of being in or out of union with the Anointed One by the fulfillment or non-fulfillment of God’s commandments. It appeals to those under His charge to avoid that which constitutes the most dangerous snare in the believer’s path. That snare is the world. You cannot have one foot in the world and claim the other foot is in the Anointed One. But that seems evident in the introduction here of the urging believers not to love the world. You are either with Him or against Him. If He is not Lord of all, then He is not Lord at all.^[6]

Lias goes on to say that as we advance in life, the temptations of the world grow more refined and harder to discern. We need more watchfulness than ever in dealing with them. A person’s tendencies tend to focus on their surroundings. We are bound, as life advances, by ties of ever-increasing complications to our fellowman, such as family ties, outside interests, personal business, and the like. We rely less and less on our love for God because of the influence, persuasion, and power of others over us. And yet, such conduct, whatever our religious profession may be, is the result of darkness, not light. In whatever shape it may take possession of us, the love of the world is the opposite of the love of the Father.

A believer must never forget that forgiven believers are not carrying all their sins around, weighing them down. They need no longer to remember those things that are behind.[7] They must forget those sins that were washed away by the blood of the Anointed One because of their faith and repentance. They must feel great confidence that He who forgave them their past mistakes will pardon them in the future. All they need to do is prepare themselves to fight the battle with the Lord’s persistent energy. Such strength comes from that which persistence and experience alone can provide.^[8]

Sir Robert Anderson (1841-1918) agrees that the redemption of our souls is a fact to us because we believe the record God has given of His Son. No less so is the redemption of our bodies, but it is because we trust in God. As the Apostle Paul writes to Timothy, “We trust in the having God, who is the Savior of all men, especially of those that believe.” Trust springs from confidence in the person trusted, and that again depends on the person’s knowledge of the individual confided in. In this sense, faith may be large or little, weak or strong. That’s why the Apostle John wrote this epistle.

Here is a testimony and a fact: The state of our soul may depend on the realization and enjoyment of it, but this faith cannot admit fluctuations. However, trust in God has as many degrees as there are saints on earth. Some believers could not trust Him for a single meal; others can look to Him without misgivings, feed a thousand hungry mouths, or convert a thousand godless sinners. Our faith, in this sense, depends entirely on knowing God and on communion with Him. Increased confidence in the Gospel comes by hearing Him.^[9]

Philip Mauro (1859-1952) writes that those who believe every word of God survive on every word of God. We will never neglect any part of the Bible without loss and to our detriment. In the Bible, let us observe that there is a variety of spiritual nutrients analogous to the array of natural foods that God has provided for the needs of physical human beings. The milk of God’s word is available for spiritual babies and healthy food for those who are mature.[10]

And there is the penalty of arrested growth, says Mauro, paid by those who remain content with the relatively bland diet suitable for infants. All they know, John tells them, is that their sins were forgiven but not that the continued nutrients of the Word are necessary for growth. It leaves them the baby food of the Scriptures and leaves them unskilled in the instructions for holy living. Infants can do nothing for themselves, much less prepare food or render service to others.^[11] As a pastor, I learned that there were members who belonged to the church for years yet felt unqualified to teach a children’s Sunday school class. I have close friends who taught catechism in the Roman Catholic Church but have no familiarity with the Bible.

John Painter (1935) notes that in this verse, the Apostle John appeals to God as a Father and to Jesus as His Son through whom, our Brother, God forgives us of our sins.[12] In John’s third epistle, we read that when the Church sent out missionaries, they were commissioned on behalf of the Lord Jesus. It troubled the heretics because it made Jesus equally divine to God the Father. We know the Father only forgives sins through faith in the work of His Son. And to some, this made the Father subordinate to the Son. They seem to have forgotten Jesus’ words when He said, “The Father and I are one.”^[13]

And Jesus was able to make this claim because the Jews believed it when repeating the Shema: “Hear, O Israel! The Lord [Yahweh], our God [Elohim], is one Lord [Yahweh]!”^[14] This reference to God’s secret and sacred name [Yahweh] in such a context, says Painter, complicates it for some because of the linkage of [Yahweh] to the name of Jesus.^[15] Translators render the Hebrew Yahweh in Greek as kurios (“Lord”), and in the Final Covenant, the Apostle Paul ties it to Jesus.[16]

James Montgomery Boice (1938-2000) makes a point on why the Apostle John chose to address those in the congregation as “fathers,” “young men,” and “children.” He says that most of us have had the experience of making remarks to a crowd that seemed to have had a different meaning to various individuals in the group. Remember, each person who hears what a speaker says applies it to themselves. So, John took the time to speak to the older generation, the middle age, and the youth.^[17] Of course, even within these segments, there will be individual interpretations, but they will be easier to deal with because of the age group.

In the Jewish Mishnah Tract Avot, we find these stages of development in a boy: At five years of age listening to the reading of Scripture; at ten the study of the Mishnah; at thirteen becomes subject to the commandments; at fifteen begins the application of Talmud; at eighteen can sit under the bridal canopy; at twenty pursuing their livelihood; at thirty the peak of strength; at forty wisdom; at fifty able to give counsel; at sixty, entering old age; at seventy fullness of years; at eighty the era of “strength;” at ninety a limp body; at one hundred, as good as dead and entirely out of touch with the world.^[18]

Judith Lieu (1951) points out that historian Philo of Alexandria also lists the seven stages of a boy’s development.^[19] Even William Shakespeare catalogs seven steps in human growth.[20] But Lieu does not feel that the Apostle John spoke of these in his three stages of the believer. He was targeting those just starting in the Christian union with the Anointed One. John included those practicing their faith for a reasonable amount of time. And, finally, those nearing the end of life’s course.[21] Now, just because John did not address women as a group did not mean they weren’t there and very involved.^[22] The congregation was a community, and you cannot have an adhesive church community without men, women, and children.^[23]

---

[1] Teknion is used in the Final Covenant as a teacher would address their young pupils.

[2] Paidion is used in the Final Covenant as a term for infants.

[3] Romans 8:15

[4] Matthew 19:14

[5] Jones, William: Pulpit Commentary, Homiletics, op. cit., Vol. 22, p. 56

[6] Lias, J. J., The First Epistle of John with Exposition, op. cit., pp. 100-101

[7] Philippians 3:13

[8] Lias, J. J., op. cit., pp. 104-106

[9] Anderson, Sir. Robert: The Gospel and its Ministry, Faith, Ch. 4, p. 29

[10] Hebrews 5:13-14

[11] Philip Mauro, The Fundamentals: op. cit., Vol. 2, Ch. 7, p. 170

[12] See 1 John 3:23; 5:13; 3 John 1:7

[13] John 10:30; cf. Mark 2:10

[14] Deuteronomy 6:4

[15] Painter, John. Sacra Pagina: Vol. 18 (Kindle Locations 4737-4738)

[16] Philippians 2:10-11

[17] Boice, James Montgomery, The Epistles of John, op. cit., p. 57

[18] Pirkei Avot, 5:22

[19] Philo of Alexandria, On the Creation of the World, Ch. 35 (103)

[20] Shakespeare, William, The Seven Stages of Man, Act 2, Scene 7

[21] 2 Timothy 4:7

[22] Colossians 3:18-22

[23] Lieu, Judith, I, II, III John, op. cit., p. 87