Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXIV) 07/05/21

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

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

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

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

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

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

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

EXPOSITION

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

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

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

COMMENTARY

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

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

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

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

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

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

[2] 1 John 3:8a

[3] Ibid. 3:9a

[4] Ibid. 3:10a

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

[6] Matthew 25:8-12

[7] See 1 Corinthians 3:15

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

[9] Zechariah 9:9

[10] Jeremiah 13:23

[11] Acts of the Apostles 10:35

[12] Titus 2:12-14

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

[14] James 1:18

[15] 1 Peter 1:3

[16] 2 Peter 1:4

[17] Romans 3:23

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

[19] Romans 5:7-8

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

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

[22] Matthew 7:21-23

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

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

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

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

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

Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

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[1] Psalm 34:8

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXIII) 07/02/21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] Matthew 7:21-23

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

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

[4] Revelation 22:20

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

[6] Cf. Matthew 24:44

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

[8] Isaiah 1:29

[9] Jeremiah 2:36

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

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

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

[13] Daniel 12:2

[14] John 5:28

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

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXIII) 07/01/21

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

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

COMMENTARY

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] 2 Peter 3:4

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

[3] 1 Kings 1:33

[4] Isaiah 25:7-8

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

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

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

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

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

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

[11] Cf. Hebrews 12:2

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

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

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

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

[16] 1 John 2:29-3:1 – The Message

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXXI) 06/30/21

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

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

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

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

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

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

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

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

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

EXPOSITION 28

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

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

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

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

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

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

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

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

[3] 1 John 4:2

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

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

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

[7] Mark 8:38

[8] Colossians 3:4

[9] 1 Timothy 6:14

[10] Titus 2:13

[11] Hebrews 9:27-28

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

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

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

[15] 1 Corinthians 1:7

[16] Ibid. 15:23

[17] 1 Thessalonians 3:13

[18] Ibid. 5:23

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXX) 06/29/21

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

Alfred E. Plummer (1746-1829) now sees the Apostle John adding several contrasts to the ones already mentioned. They involve the Present World with the Future World and the Anointed One versus the antichrist. Again, these are a test of loyalty that will determine whether a person is a professing Christian or a possessing Christian. But in these cases, it is more a matter of avoiding than choosing.^[1]

Samuel E. Pierce (1746-1829) says people the Apostle John talks about here all had union with the Lord Jesus the Anointed One. Their interest and communion were with Him. The Apostle would have them remain steadfast in their profession and possession given by the Spirit to them as the best outward proof that their testimony of these things showed the reality of grace in a person’s life. That’s why John urged over and over again to learn from these instances. We are not to be so exact in always interpreting every word we read out of God’s holy book. Our Lord Jesus gave us an example.  

The Gospels show that our Master delivered verbatim the same sermon and parables repeatedly, says Pierce. Therefore, we need not be ashamed to follow His example. Pierce is trying to say that we should be comfortable using the same words Sunday after Sunday. He is pointing out particular words that a person might hear in every message: repentance, faith, love, born again, sin, grace, forgiveness, the cross, et al. These are truths to emphasize again and again. They are God’s words brought to our memory by the Holy Spirit.^[2]

Richard Rothe (1799-1867) feels that John has reached a juncture here in verse twenty-seven. He seems satisfied with what he’s written so far and doesn’t see any reason to require anything further since they have received the Holy Spirit, and He lives within their hearts. It doesn’t mean they’ve reached the level where no further instructions are needed, but that they are capable of fighting the good fight and keeping the faith. So, if they faithfully follow the anointing of the Spirit that enlightens them, they will not forsake the truths initially communicated to them. Growing in the Lord is a continuous process; we never stop learning, but there must come to some point when we correctly use and abide by what we’ve already learned.^[3]

Robert Lewis Dabney (1819-1904) points out that what John says here shows that the perseverance of the saints’ proceeds “from the abiding of the Spirit, and the seed of God within them.” At the hour they believe, every Christian is so united to the Anointed One that they partake of His indwelling Spirit. This union is permanent. The motivating cause for instituting God’s free and eternal love is a permanent and unchangeable status. The indwelling of the Spirit promised to believers is a permanent and abiding gift.[4] That’s why the Apostle Paul said we are not to grieve God’s Holy Spirit, who secured us for the day of redemption.^[5] No doubt, that begins when we are guilty of quenching His Spirit.^[6]

William Kelly (1821-1906) says that it is interesting to inquire about the difference between our obedience and our righteousness. Yet is not the answer sufficiently plain? Although righteousness is always obedient, in itself, it is an expression not only of submission to divine authority but of consistency with a relationship. It seems to define its proper meaning. Even if we seek the force of God’s righteousness, it is no less applicable than elsewhere. It means the consistency of God with His relationship, just as it is with the Anointed One’s righteousness or with man’s righteousness, as significantly as they all may differ. In God’s case, there is the perfection of the Anointed One’s consistency with His relationship with believers. In our case, we have to lament the shortcoming of our inconsistency as Christians with our Lord and Master.[7]

Friedrich Düsterdieck (1822-1906) talks about believing Jews who sealed in John’s Revelation and how it relates to every approved Christian. Their sealing occurs by receiving the new seal of the covenant, the Holy Spirit of the Father, and the Son in extraordinary power and fullness. Thus, He appears in a visible mark, characterizing their entire conduct, and secures them against the trials of the empire of the world, especially on the part of a counterfeit Christianity,^[8] and the judgments of God proceeding throughout the world.^[9] How ridiculous it is for anyone to break that seal and lose all its promises.

John James Lias (1834-1923) addresses the Apostle’s John’s words that true born-again believers who have the Holy Spirit living in them do not need anyone to teach this. Lias says that we can see that these words, like those in verse twenty, are addressed to the believing community. They have the potential of being true of every member. But this may not have been true of each Christian. Otherwise, there would have been no need to caution them. The fact is that the spiritual gifts granted to the Christian Church members are conditional, like all other gifts, upon proper use. There is no permit here for spiritual fanatics who imagine themselves to have such firm possession of their souls they are entitled to believe that they already understand all truth.[10]

Lias goes on to say that we need to be careful about being deceived from within. The devil is always busy trying to fool the believer by making “the worse appear to be the better choice.” Yes, Satan is skilled in placing the temptations of a sinful appetite in their most attractive light. He provides us with alternative names for our sins. Extravagance is an open-mindedness; indulgence is leniency; partying is amusement; a free-for-all is a social acceptance; unbelief is independent thinking; greed is ambition. What was once “sinful” is a choice, and what was proper is “old fashion.”

Lias says the Apostle John sees these as “mockers” who “walk after their ungodly lusts,” “not having the Spirit in them,” they “separate themselves” from the true congregation of the faithful. There is only One who can “keep us from falling,” and to “present us faultless before the presence of God’s glory, with exceeding joy,” even He who anointed us with His Holy Spirit. We can be safe only if we “abide in Him.” “In Him is Life, and Life is the Light of the world.” Believe in Him, and you will abide in union with Him. None of these “seducing spirits” will be able to “pluck you out of His hand.”^[11] [12]

William Sinclair (1850-1917) also shares some insightful information on the effects of anointing. He tells us that anointing with oil played a significant part in the physical life of Eastern races. The climate was dry, humid, and exhausting; moisturizer restored freshness, elasticity, and vitality to the thirsty and feeble frame.

So, like dew reviving the vegetation on the hillside, says Sinclair or ointment restoring the strength to muscles and ligaments, the healing, soothing, influence of the Divine Spirit breathes new life into the heart of God’s children. By unfolding the meaning of what they heard, brings all things to their remembrance, which guides them into all truth.[13] So, the Apostle John tells them they did not need the unproven discoveries of false teachers; all they wanted was the unction of God to revive what they heard from the beginning.^[14]

A. T. Robertson (1863-1934) points to what we should understand when the Apostle John talks about teaching. The Greek verb didaskō (“teaching”) is used in the present active indicative tense here. It means, that the subject is acting on rather than being acted upon. That means reality rather than hypothetical activity is in view. The Holy Spirit is to bring all things to their remembrance[15] and bear witness concerning the Anointed One.[16] Yet, they need to be reminded of what they already know to be “true” and “no lie,” according to John’s positive and negative habit.[17] So, he urges them to “abide in Him.” Jesus precisely demanded that the disciples abide in Him.[18] ^[19]

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[1] Plummer, Alfred: First Epistle of John, op. cit., p. 97

[2] Pierce, S. E., An Exposition of the First Epistle General of John, op. cit., Vol. 1, p. 293

[3] Rothe, Richard: The Expository Times, op. cit., September 1892, p. 552

[4] Dabney, Robert L. Systematic Theology, op. cit., (Kindle Locations 10856-10858)

[5] Ephesians 4:30

[6] 1 Thessalonians 5:19

[7] Kelly, William: An Exposition of the Epistles of John the Apostle, op. cit., pp. 164-165

[8] See Matthew 24:21-25

[9] Düsterdieck, Friedrich: Critical and Exegetical Handbook on the Revelation of John, op. cit., p. 258

[10] Lias, J. J., The First Epistle of John with Exposition, op, cist., pp. 168-169

[11] John 10:28

[12] Lias, J. J., The First Epistle of John with Homiletical Treatment, op. cit., pp. 174-176

[13] John 16:13

[14] Sinclair, William, First Epistle of John, op. cit., p. 481

[15] John 14:26

[16] Ibid. 15:26; 16:12-15

[17] 1 John 1:5

[18] John 15:4ff

[19] Robertson, A. T. Word Pictures, op. cit., p. 1952

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXIX) 06/28/21

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

James Arminius speaks of the internal witness of the Holy Spirit. He says that the sufficiency of the Spirit proceeds from the abundance of His knowledge of God’s secrets and the very efficient way He reveals them. We cannot praise the competence of the Spirit more than by declaring, “The full-grown Christian understands all things, and yet he is not understood. For who has the thoughts of the Lord? Who can tell Him what to do? But we have the thoughts of Christ.”[1] The Apostle John is the most illustrious herald with the same capability, as we read here in verse twenty-seven.[2]

Matthew Poole (1624-1679) writes about the meaning of anointing. He says that it is evident that the anointing of persons to some high office was not an empty rite of ordination or authorization, but also a symbol of their qualification by another anointing coming upon them. Thus, our Lord Jesus carried the high distinction of being the Anointed One. It not only signified His appointment to the offices of Prophet, Priest, and King by receiving the unction of the Holy Spirit as the only One qualified to hold those positions. Therefore, to everyone He sends out as prophets and priests, He imparts the same Spirit.[3] They, too, then become one of the anointed. That is the point the Apostle John is making here in verse twenty-seven.[4]

John Flavel (1627-1691) points out that many people have raised objections against what John says in verse twenty-seven. One complaint is this: We cannot require people to have Light and Knowledge as prerequisites to receiving the Anointed One. Yet, some may say, as an unregenerate sinner, I am in the dark and ignorant. Therefore, I need to know more than I do now to be better qualified to discuss the mysteries of religion.

Flavel answers this objection by saying that you should be able to distinguish between information and knowledge. That way, you can see that ignorance of religious faith does not block your interest in the Anointed One. In fact, there is natural knowledge even of spiritual objects, a spark of nature resulting from education. Then there is spiritual knowledge of divine things. It also comes from enlightenment, but through the anointing of the Holy Spirit. These insights are the effect and fruit of the Spirit’s sanctifying work upon our reborn spirit. The results are that a person’s own heart informs and brings them understanding. The work of God’s grace in our soul helps us understand its nature – this is spiritual knowledge.^[5]

Flavel goes on to tell us that one of the evils of sin cured by the Anointed One is His dominion over the souls of sinners. When sin holds power over the soul, that signifies a deplorable condition. It darkens understanding, corrupts the conscience, stiffens the will, hardens the heart, misplaces, and throws all affections into disarray. As a result, the dominion of sin over the soul infects every part of the body. How difficult is the cure of this disease, asks Flavel? It exceeds the skill of angels and humans, but the Anointed One treats it through the Holy Spirit with His perfect cure. The remedy for guilt is His blood; He relieves the dominion of sin with sanctification. Even when the presence of sin darkens the understanding,[6] the Spirit of holiness sheds light to eliminate the blindness and restores sight.[7] That is John’s message here in verse twenty-seven.^[8]

English Roman Catholic Bishop Richard Challoner (1691-1781), commenting on verse twenty-seven (in the margin) he writes, “You want to avoid being taught by any of these men, who, under the pretense of imparting more knowledge to you, seek to seduce you (verse 26), since you are sufficiently taught already, and have all knowledge and grace in the church, with the unction of the Holy Spirit; which these new teachers have no share in.”[9] Given the relationship between the Protestant and Catholic Church in those days, there is no doubt that Challoner has people like Flavel in mind.

John Gill (1697-1771) tells us that a person must faithfully and virtuously perform as Mediator. Only a very upright person can plead for guilty persons, which they could not do if they were suspected of. As Pontius Pilate said of Jesus, “I find no fault in Him.” It would be hard to doubt such a sinless individual. Thus, you can trust that they would act faithfully on your behalf. It is their flawless character that benefits the defendant in various ways. Such characteristics for a mediator fit the Anointed One perfectly. In fact, the Jews adopted the word “mediator” in their language[10]  but applied it to various purposes involving charity, repentance, and good works.^[11]

Jonathan Edwards (1703-1758) shares that we cannot compare a worldly person’s enjoyment in spiritual things, and their divine truth and excellency, with those of a true believer in the Anointed One. Worldly people do not know divine things because they have nothing of the Spirit of God dwelling in them, for we learn it is the Spirit who teaches these things. Ungodly people have no such degree of devotion; they have only nature and nothing of the Spirit. Even a tiny spark of the Spirit would help them understand heavenly things.^[12]

John Wesley (1703-1791) continues writing in his pamphlet to the leaders of English religion, focusing on the Holy Spirit’s ministry to sanctify. He says that every believer should be inspired to learn more about the undisclosed and mighty workings of God’s Holy Spirit within us. The Spirit quickens the mind and stirs up godly emotions in their hearts. However, the Spirit does not do the work of the new birth inwardly unless He moves in and lives in us to continue His work. Did not the Apostle tell us, “Do you not know that you are a house of God and that the Holy Spirit lives in you?”[13] Paul also tells us, “Your sinful nature does not control you. The Spirit of God guides you if you have Him living in you.”[14] Having the Spirit in us as a teacher is precisely what the Apostle John says here in verse twenty-seven.^[15]

In another writing, Wesley mentions that God will equally hold every generation and nation responsible for how they accepted His message in Torah, Prophets, Gospel, Apostles. If they refuse to believe in those things, how would they ever trust in the resurrection of the Anointed One from the dead?  Although it should please God to continue all the wonders He performed on earth, still, these people, however wise and intelligent they may be in things relating to the present world, would fight against God and all His messengers despite these miracles. Did they not do the same in Jesus’ day?

Meanwhile, says Wesley, God will reveal his truth unto babes, unto those who are meek and lowly, whose desires are in heaven, who want to “know nothing save Jesus the Anointed One and Him crucified.”[16] They need no signs or miracles to show them His will. They abide by one basic rule: “We have received the Holy Spirit, and He lives in us, so we don’t need anyone to teach us what is truth.” It enables them to examine all doctrines according to the Law and the Testimony. And, whatever their reborn spirit agrees with, they receive without waiting to see it attested by miracles. But, on the other hand, whatever is contrary to this, they reject, nor can any wonder move them to receive it.[17]

James Macknight (1721-1800) helps us see that we can misinterpret verse twenty-seven without verse twenty-six. In other words, since John is writing all this to his constituents, he tells them they do not need to go and consult anyone else to verify what he has written. After all, they have the unction of the Holy Spirit upon them, and so they can test if what John is saying is true. Macknight then points to some groups even in his day were active, and he saw them as not having the unction on them or their teachings. Such a group was the “Quakers.”^[18] What disturbed Macknight the most were those who claimed to have had new revelations not contained in the Scriptures.[19]

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[1] 1 Corinthians 2:15-16

[2] Orations of James Arminius: Oration 4, The Certainty of Sacred Theology, p. 119

[3] Romans 8:9

[4] Poole, Matthew: Commentary on the Holy Bible, op. cit., Kindle Location 630

[5] Flavel, John: The Method of Grace, Ch. 7, p. 122

[6] 1 Corinthians 2:14

[7] Ephesians 5:8

[8] John Flavel: The Method of Grace, op. cit., Ch. 10, pp. 192, 199

[9] Challoner, Richard. Douay-Rheims Version of the Holy Bible, 1749, Commentary, loc. cit.

[10] Kabbala Denudata – Kabbalah Unveiled by S. L. MacGregor Mathers, The Theosophical Publishing Company, New York, 1912

[11] Gill, John: Exposition of the Entire Bible (Kindle Location 340145)

[12] Edwards, Jonathan, The Works of, Vol. 6, Ch. 4, pp. 349-350

[13] 1 Corinthians 3:16; cf. 6:15

[14] Romans 8:9

[15] Wesley, John, The Works of: Vol. 8, op. cit., p, 114

[16] 1 Corinthians 2:2

[17] Wesley, John: A Letter to the Right Reverend the Lord Bishop of Gloucester, p. 175

[18] The term “Quakers” referred to the Religious Society of Friends, also referred to as the Quaker Movement, was founded in England in the 17th century by George Fox. He and other early Quakers, or Friends, were persecuted for their beliefs, which included the idea that the presence of God exists in every person. Quakers rejected elaborate religious ceremonies, didn’t have official clergy and believed in spiritual equality for men and women. Quaker missionaries first arrived in America in the mid-1650s. Quakers, who practice pacifism, played a key role in both the abolitionist and women’s rights movements. Meanwhile, “Quaker” emerged as a derisive nickname for Fox and others who shared his belief in the biblical passage that people should “tremble at the Word of the Lord.” (See Isaiah 66:5)

[19] Macknight, James: The Apostolic Epistles, Vol. 6, p. 57

• 

When François Fénelon wrote the following words, the world seemed to be crumbling around him. There was no peace, only fighting, and wars. But his main concern was not for physical protection, but the safety of his soul. After much thought, Fénelon concluded that when we want to feel secure in our faith and God, we must yield to God when He urges us to let Him reign in our hearts. Ask yourself, did you hesitate or resist very much when the world sought to seduce you through its passions and pleasures? Did you resist evil as forcefully as you struggle against what is good? When you decided to go astray, becoming corrupt, lost, acting against the innermost consciousness of the heart by reason of indulging in vanity or sensual pleasure, you weren’t afraid of going too far; you choose, you yielded unreservedly.

But when it comes to the question of believing that we, who did not make ourselves, were made by an all-wise, all-powerful Hand – to acknowledge that we owe all to Him. From whom we received all, and who made us for Himself – then we begin to deliberate, to foster subtle doubts involving the simplest matters. We are afraid of being gullible; we mistrust our feelings; we shift our ground. We fear to give too much to Him for whom nothing can be too much, though we never gave Him anything. Yet, we are ashamed of being grateful and letting the world see how much we want to serve Him! In a word, we are more timid, shrinking, and shy about what is good than we were concerned about what is evil.

All I would ask of you is to simply follow the leading of your heart toward what is good, as you once followed toward worldly passions toward evil. Whenever you examine the foundation of your faith, you will quickly see that there is nothing substantial to be said against it and that those who oppose it do so only to evade the rules of holy living, rejecting God in favor of self-seeking. But in all honesty, is it fair to be broad-minded on behalf of self and narrow-minded on things of holiness?

Stop arguing. Either listen to your heart, in which God’s Spirit, so often ignored, is now speaking lovingly despite your past unfaithfulness. Or, consult such friends as you know to be right-minded and sincere. Ask them what serving God should be, whether they are sorry for pledging themselves to Him, and if they think they were too naïve or too bold in converting. They, like you, were in the world. Ask whether they regret having forsaken it, and whether the intoxication of Babylon is sweeter than the peace of Zion? No, indeed! Whatever crosses Christians carry in life, we need never lose that blessed peace of heart through which we accept every suffering, desiring no happiness that God denies. Can the world give you as much? Are people of the world always satisfied with everything that comes to them, content without all they do not have? Do they do everything out of love and with their heart?

What are you afraid of? Leaving that which will soon leave you?

What are you afraid of? Following too much goodness, finding an all-too-loving God, of being drawn by an attraction that is stronger than self or the charms of this wretched world?

What are you afraid of? Becoming too humble, too detached, too pure, too true, too reasonable, too grateful to your Father who is in heaven? I implore you to be afraid of nothing so much as this false fear – this foolish, worldly wisdom that hesitates between God and self, vice and virtue, gratitude and ingratitude, life and death.

___Written over 450 years ago

Vocabulary redacted by Dr. Robert R Seyda

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXVIII) 06/25/21

^2:26 These remarks of mine about the Antichrist are pointed at those who would dearly love to blindfold you and lead you astray.

COMMENTARY

Ernst Dryander (1843-1922) writes, dear Christians, it is not for us to bring about or force this separation, even though we live in an age of unreality and lukewarmness. To attempt to sift out the numberless half-hearted, nominal Christians, in order that there may be a select company of the faithful ones – this task is not ours. Far from it! God, the Father alone, can do that, and at some time, He will perhaps do it.

Our duty consists in this, says Dryander, that our faith should have complete mastery over every sinful tendency. Also, it should rule and guide every action in our life so that beliefs become more apparent in our daily conduct. That way, the indwelling power and love of the Anointed One should shine brighter from within us. I pray to God, says Dryander, that those whose religion is only an outward, unreal, sham, withdraw themselves, while those who yearn for the strength of such faith would be more powerfully attracted.[1]

2:27a But you have received the Holy Spirit as a gift, and He lives within you, so you don’t need any help in finding out what is genuine. For the Spirit teaches you everything you need to know, and what He teaches you is true, not false. So, stay in union with the Anointed One as He taught you to do.

EXPOSITION

The one factor that these false prophets and deceiving spirits could not misinform or mislead was the indwelling Holy Spirit in the believer. This Spirit of God not only knew the only way to salvation and heaven, but how to get there. As we read in Jeremiah, this indwelling of God’s Spirit was a promise made long ago.^[2] Jesus Himself verified this promise when He told His disciples that this Helper whom the Father sent would teach them everything they needed to know and help them to remember all that He told them. This Helper was none other than the Holy Spirit that the Father would send in His name.^[3] This meaning of the Holy Spirit coming in Jesus’ name implied that the Spirit would come to continue the work that Jesus started with the same divine power and authority. That means whatever the Spirit does, He does it as Jesus would have done it.

For example, Paul gives his testimony to this same effect. Whatever he was telling the Corinthians, it did not come from words written under the inspiration of human wisdom, but concepts taught to him by the Holy Spirit. We use the Spirit’s words to explain spiritual truths.^[4] And as Paul wrote the Ephesians from prison, he reminded them that some of the things they were hearing are not what they learned about the Anointed One from him. Since they heard about Jesus and learned the truth that comes only from Him, they must remain steadfast in His teachings.^[5]

Paul was also proud of the Thessalonians because of the way they accepted his message. They heard it and took it as God’s message, not Paul’s own. And it works for those who believe.^[6] And in a letter to young Timothy, the Apostle Paul firmly believes that the Lord chose him to be a teacher and a missionary to teach faith and truth to those who do not know God. He was not lying, but telling them the facts that he received from the Anointed One Himself.^[7]

But Paul was not the only one who felt this way. The Apostle Peter wrote to his constituents and to those who questioned the reliability of his message. He told them it had nothing to do with fiction when he told them about the power of our Lord Jesus the Anointed One and of His coming again. Peter saw His immense power with his physical eyes. That was when He received honor and splendor from God the Father, a voice came to Him from the All-powerful God, saying, “This is My much-loved Son. I am delighted with Him.”^[8] As we know, the most trusted testimony in a court of law is that which comes from an eyewitness.

Therefore, John was confident that his eyewitness testimony came directly from the Son of God. It was Jesus Himself who said to any doubters, “If you continue to accept and obey my teaching, you are my followers. You will know the truth, and the truth will make you free.”^[9] Paul had the same message for the Colossians. He let them know that they accepted Jesus as their Messiah and Lord, so they must continue to live by following His teachings and example.^[10]

In one of the early Creeds of the Church, the question, “Why is the Son of God called Jesus, that is a Savior?” The answer is: Because He saves us and delivers us from our sins, and likewise because we ought not to seek, neither can find salvation in any other. Then the next question asks, “Do such then believe in Jesus the only Savior, who seek their salvation and welfare of saints, of themselves, or anywhere else?” The answer is, they do not. Though they boast of Him in words, yet in deeds, they deny Jesus is the only Savior. Therefore, if Jesus is not their complete Savior, they must find a way to gain salvation independently. So far, no one has been able to accomplish this.^[11]

COMMENTARY

Augustine uses the term “teaches” some eleven times in his sermon on, verses eighteen through twenty-seven. He quotes the Apostle John saying that believers need no teaching because the “unction” itself is instruction. The Holy Spirit counsels them concerning certain things they need to know, not found in books. The indwelling Spirit teaches them not to go back into sin as though they were untaught. The Holy Spirit’s teaching goes to the heart, not the mind. He teaches them as a master with expertise. God’s Spirit instructs them with inspired teaching.^[12] Augustine preaches in another sermon that the Holy Spirit teaches what God says because God cannot lie; He teaches that which we cannot articulate.^[13]

Thomas Aquinas (1225-1275) contemplated whether the gift of understanding is in all who are in a state of grace? It would seem, he responds, that the gift of spiritual knowledge is not in all who are redeemed. Pope Gregory the Great says that “that duller minds, when joined with the wise, are fed by their understanding.”[14] Now many who are in a state of grace suffer from the “dullness” of the mind. Therefore, the gift of understanding is not in all who are in a state of grace. Some who have sanctifying grace may suffer dullness of mind concerning things that are not necessary for salvation; the Holy Spirit only instructs them on essential truths. But this seems to go against what John says here in verse twenty-seven.

On the contrary, says Aquinas, for it is written: “They know nothing; they understand nothing. They walk around in the dark. All that the earth is built upon is shaking.” But no one who is in a state of grace walks in darkness, according to Jesus: “Anyone who follows Me will not walk in darkness. He will have the Light of Life.”[15] Therefore, no one who is in a state of grace is without the gift of understanding. He continues, there must be the correctness of the will since grace prepares a person’s choices for good.[16]

The Greek philosopher Aristotle says that the object of the will is to be understood. Now the God’s Spirit does not force a person to do what’s right, says Aquinas, unless there is already some knowledge of the truth.[17] So, just as the Holy Spirit leads a person’s will toward some supernatural truth by the gift of love, also He uses the gift of understanding. He enlightens the human mind so that it knows some divine truth toward which a sanctified will moves. Therefore, as the gift of love is in those who have sanctifying grace, so is the gift of understanding.[18]

Someone asks Aquinas another question on whether discernment is in all those who have grace. To some, it would seem that far-sightedness is not in all saved by grace. Carefulness requires diligence, that one may foresee what needs correcting. But many who have grace do not have this alertness. Therefore, not all in grace have premeditation. “Not true at all,” Aquinas responds, “no person has grace unless they are virtuous.”[19] Now no one can be ethical without insight. Pope Gregory says that “other ethics cannot be virtues at all unless they prudently affect what they desire to accomplish.”[20] Therefore, all who are in grace have foresight.^[21]

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[1] Dryander, E., A Commentary on the First Epistle of St. John in the Form of Addresses, op. cit., pp. 78

[2] Jeremiah 31:33-34

[3] John 14:26; 16:13

[4] 1 Corinthians 2:13

[5] Ephesians 4:20-21

[6] 1 Thessalonians 2:13

[7] 1 Timothy 2:7

[8] 2 Peter 1:16-17

[9] John 8:21-32; See 15:4-7

[10] Colossians 2:6

[11] Creeds of the Church: The Heidelberg Catechism (1563), AGES Software, Of God the Son, 11. Lord’s Day, Question 30, p. 28; Also see Joel 2:28

[12] Augustine: Ten Homilies on the First Epistle of John, Homily 3, pp. 945-955

[13] Ibid. Ten Homilies on First Epistle of John, Homily 4, pp. 956-966

[14] Gregory the Great, Morals, Bk. 2, ⁋49

[15] John 8:12

[16] Augustine of Hippo. The Father’s Church, Vol. 35, Fathers of the Truth, New York, 1957, Bk. 4, Ch. 3, pp. 178-179

[17] Aristotle, De Anima, Bk. 3, Ch. 7, pp. 42-43

[18] Thomas Aquinas: Summa Theologica, Vol. 3, pp. 99-100

[19] If we take this as a part of doctrine, then it is clear that Aquinas feels that in order to be right with God you must first get right. Such is the teaching of salvation by works.

[20] Pope Gregory the Great I, Morals, op. cit., Bk. 2, ⁋46

[21] Ibid. pp. 572-573

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LXVII) 06/24/21

^2:25 And this is what the Son promised us, to live with Him forever.

And to Bishop Titus, Paul pointed out that as an apostle of Jesus the Anointed One, he was sent to proclaim faith to those God chose and help them know the truth that shows people how to serve God. This faith and knowledge make us sure that we have eternal life. Our heavenly Father promised that life to us before time began – and YAHWEH does not lie.^[1] And the Lord had a similar message for Jude to share with his congregation as a sign of His never-ending love, grace, and mercy.^[2]

COMMENTARY

Byzantine archbishop, Theophylact, comments on his interpretation of what eternal life means. He proposes that it means knowing the one true God and Jesus the Anointed One, whom He sent.^[3] I would say that Theophylact’s definition is more of what contributes to eternal life, not eternal life itself. Eternal life is being in God’s presence for perpetuity.

Thomas Scott (1749-1821) assures us that the “unction” from the Holy One alone can teach that knowledge, will indeed preserve a person from all delusions. Thus, when they become firmly established in the great truths of the Gospel, we’ll know, “there is no lie in truth.” We will, therefore, disregard the eloquence, learning, ingenuity, and confidence of those who contradict the Bible; and be satisfied with opposing the express testimony of the truth itself to their well varnished and ably defended falsehoods.^[4]

William Lincoln (1788-1844) illustrates how the Father and the Son may appear to some. He states, supposing two stars appear close together in the sky. If you take a telescope and look at the two, at first, they may seem to be next to each other; but if you zoom closer, you begin to see that they are not as near as they first appeared. Or, even if you are walking down the sidewalk and see two streetlights off in the distance. But as you draw nearer to them, they appear to separate, and you see that though they appeared next to each other, they are not. In other words, the more we know of anything in creation, the more we will perceive that it is complex and divisible.

Not so with God and the Anointed One. While we know little of God, we will not see the incredible, divine oneness between Father and Son. The more you learn about God, the increase in your experiential relationship brings you even nearer to God. And the more you find that as the Father is in the Anointed One, the Anointed One is in the Father. You will find that what He said to His disciples, “Have I been with you all this time, and you do not know Me yet? Whoever has seen Me has seen the Father. How can you say, ‘Show us the Father?’”[5] [6]

Robert Candlish (1760-1854) emphasizes what the Apostle John said: this is what you heard from the beginning, and have believed, and have found experientially to be true. So, “I pray that the Anointed One may live in your hearts by faith. I pray that you will be filled with love.”[7] Otherwise, you cannot face the Light; you cannot meet the Light with a clear and open eye, the Light of that bright and open eye of God. You will tremble beneath its truth and love. If at any moment you lose union with the Anointed One, you lose both truth and love. Only truth and love are comfortable in the bright rays of the Light.

If you fall back into darkness again, says Candlish, you will come under its power, the force of its untrue and unloving ways. Then the old dark doubts and fears of guilt will descend on you. Also, those old dark shelters of lies will tempt you; the old mysterious devices of self-justification will return to haunt you. Then old dark habits of involvement with the world’s lusts, listening to their wooing, seduces you, and the threatening anxiety of an irritable and angry discontentment with yourselves, your God, and your fellow man. They will begin to rot in your being. Instead of the light of truth, there is contamination souring of your spirit. Instead of the light of love, there is the dark dungeon smell of suspicion, hostility, and alienation from God.[8] What Candlish says here does not qualify to be part of the look-good, feel-good self-help sermons you hear today. That’s because it is part of the double-edged sword of God’s Word.[9]

James Morgan (1859-1942) discusses the message the Apostle John places here in verse twenty-eight, “those who will be ashamed before Him at His coming.” It emerges from the revelation of a young Hebrew, named Daniel, “Many of those who sleep in the dust of the earth will wake up. Some will have a life that lasts forever, but others will have shame and will suffer much forever.”[10] How awful, says Morgan, for anyone to be ashamed that day, embarrassed by their unbelief, humiliated by their sins, and distressed because of missed opportunities, neglected privileges, and uncaring attitude for lost souls!

How blessed it will be not to be distraught at His coming, says Morgan, not stand contrite before Him who now appears in His glory, not disappointed by the hope we had in Him! Not forlorn by the realization of that blessedness for which we long looked and prayed! Oh, brothers and sisters, calls out Morgan, be in the Anointed One now, stay put in Him, and so you “will have confidence and not be ashamed before Him at His coming.”[11]

Rudolf Bultmann (1884-1976) notes that “life” and “eternal life” appear in the same sense. So, it is proper to ask whether “eternal” has a chronological meaning and not merely a quality designation.[12] Since there is no time in eternity, quality is a better interpretation than quantity.

Donald W. Burdick (1917-1996) says three facts are true of the person whose profession of saving fellowship is genuine. First, the truth will remain in the believer (verse 24). Second, the anointing of the Holy Spirit dwells in the believer (verse 27). And third, the believer continues in a vital relationship with God and His Son. (verses 24, 27-28).^[13] Notice, the subject here is “fellowship,” not salvation. You may ask why? You see, your redemption did not occur when you were born again. Only after you rise from the grave or are transformed to meet the Lord in the air will the seal be applied to you. However, unless you continue your fellowship with God, His Son, the Holy Spirit, and each other, you will not be walking in the Light when He returns. You will be stumbling around in the darkness and be left behind. Do you remember the foolish bridesmaids who forgot their oil?^[14]

2:26a That’s why I am writing these things to warn you about those who want to lead you down the wrong path.

EXPOSITION

Here the Apostle John adds another layer of truth to fortify his cause and purpose for writing this letter. He knows the religious charlatans are already at work, trying to divide and weaken the churches. So, in the words of Solomon, the apostle is only trying to give them good advice and keep them from falling into the hands of those whose intent is to lead them astray from the truth.^[15] It was something that the Apostle Paul feared would happen in Ephesus after he showed up in Jerusalem to face his ultimate destiny.^[16] His apprehension may have been fueled by what he warned the Corinthians about.^[17] But they were not the only ones; Paul expressed concerns about such scoundrels coming to Colossae to cause discord with their empty philosophy.^[18]

In fact, Paul was so concerned about this false prophet plague spreading that he wrote to Timothy and told him that the Holy Spirit had given a message that such imitators of the true prophets would do their dirty work by following the teachings and lies spread by demons.^[19] But Paul and John were not alone; the Apostle Peter also sent out such a warning to his constituents. ^[20] If they can get any believer to doubt that Jesus, the man from Galilee, was the incarnate Son of God, they would have accomplished their task. Deceit was and has always been poisonous to the congregations of the Anointed One.^[21]

In this verse, the Apostle John, for a moment, resumes and concludes his writing respecting antichrists. When he says, “I am writing these things…,” he refers to what precedes, especially verses eighteen to twenty-three, as distinct from what is about to follow. When John mentions, “Those trying to seduce you,” the present Greek participle “those” indicates the continual attempt of these false teachers to lead John’s “little children” astray. It certainly puts a frame around all the word pictures he has penned until now.

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[1] Titus 1:1-2; 3:7

[2] Jude 1:21

[3] Theophylact, Bray, G. (Ed.), op. cit., 1-3 John, p. 190

[4] Thomas Scott: First Epistle of John, op. cit., p. 487

[5] John 14:9

[6] William Lincoln, Lectures on the Epistles of St. John, pp. 55-56

[7] Ephesians 3:17

[8] Candlish, R. S., The First Epistle of John Expounded in a Series of Lectures, op. cit., p. 196

[9] Hebrews 4:12

[10] Daniel 12:2

[11] Morgan, J., An Exposition of the First Epistle of John, op. cit., pp. 158-159

[12] Bultmann, Rudolf: The Johannine Epistles, op. cit., p. 40

[13] Burdick, Donald W., The Epistles of John, op. cit., p. 44

[14] Matthew 25

[15] Proverbs 12:26

[16] Acts of the Apostles 20:29-30

[17] 2 Corinthians 11:13-15

[18] Colossians 2:8, 18

[19] 1 Timothy 4:1

[20] 2 Peter 2:1-3

[21] 2 John 1:7