Down an Unfamiliar Road

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LIX) 06/11/21

^2:20 But you have an anointing from the Holy One, and all of you know the truth.

COMMENTARY

Severus of Antioch (488-538 AD) says that not only did the prophets and holy men who lived in the past receive God’s anointing to share His Word but also those who came later. That’s because they all believed in a coming Messiah who would be the Anointed One, our Savior. Just like John the Baptizer, they preached baptism as a form of regeneration through cleansing. As the priests anointed them with myrrh, so God christens us with the Holy Spirit. And as they were promised a seat at the banquet of Abraham, so are we pledged to be joint-heirs with the Anointed One.^[1]

Bede the Venerable (672-735 AD) says that the spiritual unction is the Holy Spirit Himself, given in the Sacrament of Anointing. John says that they all have this blessing and can distinguish good people from evil ones so that he does not need to teach them what they already know because of their anointing. Because he is talking about heretics in this passage, he points out that they have received their endowment from the Holy One to underline that the heretics and all antichrists are deprived of that gift and do not belong to the Lord but rather are servants of Satan.^[2]

John Calvin (1509-1564) states that the kingdom of the Anointed One consists of the Spirit, not in earthly delights or grandeur. That way, to be partakers with Him, we must renounce the world. The people saw such a visible symbol of anointing at the baptism of Jesus. That’s when the Spirit rested upon Him in the form of a dove. It also served to identify Him as the Anointed One.    

Calvin goes on to say that to designate the Spirit and His gifts by the term “unction” is not new. John uses the Greek noun charism, which means “a special endowment of the Holy Spirit,” which is translated here as “unction” and in verse twenty-seven as “anointing” (KJV).[3] That’s why we should not view it as being absurd.[4] It is the one area, says Calvin, from which we gain life, especially in what regards the heavenly life. There is not one drop of spiritual vigor in us except what the Holy Spirit instills. He came as a result of our Lord’s bidding of the Father, [5] bringing with Him the heavenly riches which we lacked so desperately to flow to and through us in bountiful abundance. And because believers stand unconquerable in the strength of their King, and His spiritual riches flourish among them, it is only right to call them Christians.^[6]

John Owen (1616-1683) speaks of using the word “unction” in the Judaic congregation. Often, unction serves as a reference to the offices for which believers are consecrated and ordained. But these are at the bottom of the list led by the special anointing of Jesus the Anointed One. As the Anointed One, He holds office as Prophet, High Priest, and King, including Mediator.[7] According to the measure of our faith, we, who have the Spirit, are anointed with the oil of gladness.[8] The Anointed One is the fullness of the Spirit from which our anointing comes so that in all things He may have the pre-eminence.[9] ^[10] We, in turn, derive our calling and authority from these in carrying out His command to go into all the world and preach the Gospel, healing, and baptizing under the jurisdiction of the Father, Son, and Holy Spirit.

In a pamphlet written by John Wesley (1703-1791), he states that what the Apostle John says here in verses twenty and twenty-seven about “unction,” some scholars have misapplied as being peculiar to the times of the Apostles. If that were so, then the anointing to preach the Gospel would have died with them. But God has armed His children to stand against false teachings. Some as teachers, others as preachers, and yet others as witnesses to the truth. Our being able to proclaim the Gospel through the inspiration of the Holy Spirit is unique to Christianity.^[11]

Responding to what the Apostle John says here in verse twenty, John Gill (1697-1771) tells us that the Jews say that all of [the original oil, used for many purposes] remains stored for the “age to come,” namely, the times of the Messiah.[12] ^[13] Now, God told these saints to reserve this oil for “Me.” That does not mean anyone other than the Messiah, our Lord Jesus the Anointed One. And since we who represent Him in this world are in union with Him, that anointing is meant for us as well. So, if anyone attempts to preach the Gospel without having the Anointed One in them and they being in union with the Anointed One can expect no anointed upon their preaching.^{[14] [15]}

James Macknight (1721-1800) says that the way to tell the difference between factual teachers and false teachers is that gifted teachers have the “unction” of the Holy Spirit. In his Greek Lexicon, Joseph Thayer says that the way the Apostle John employs unction here is to denote the “gifts of the Holy Spirit.” Macknight agrees with this interpretation. And the best way to determine if those gifts reside in a preacher or teacher is when our spirit agrees with the Holy Spirit that what the speaker is saying is valid.^[16]

Samuel E. Pierce (1746-1829) tells us that Christ – the Anointed One, is the Person here designed. He is inherently holy. And as the Holy One of Israel, He alone is holy. By nature, He is independently holy, a fountain of holiness. It is from Him, elect saints, angels, and people, both in heaven, and earth, receive all their sanctity. The Anointed One is God’s Holy One. He is the most Holy. The seraphim worship Him in Isaiah’s vision: “I saw the Lord. He was sitting on a lofty throne, and the train of His robe filled the Temple. Attending Him were mighty seraphim, each having six wings. With two wings, they covered their faces; with two, they covered their feet, and with two, they flew. They were calling out to each other, ‘Holy, holy, holy is the Lord of Heaven’s Armies! His glory fills the whole earth!’”[17] ^[18] I’ve often suggested that the three “Holy’s” are one for the Father, one for the Son, and one for the Holy Spirit.

Charles Simeon (1759-1836) laments that in every age of the Church, persons have arisen from within to torment the Church herself. They not only to “speak perverse things” and “draw away disciples after them” but even introduce “damnable heresies” and “deny the Lord who bought them from sin’s slavery.” Our Lord foretold the coming of such antichrists. Even in the apostolic age, they existed in large numbers.

For a length of time, these persons, says Simeon, could not be distinguished from dedicated saints. The more eminent Christians, who had “the gift of discerning spirits,”^[19] might see something wrong in their spirits and attitudes. Yet, since their defects were not generally visible or detrimental, they call for public disapproval. They were allowed to grow up as tares[20] among the wheat till they manifested their character before all by their unconcealed heresy. However, the Spirit protected the upright from contamination. And that which was instrumental to their preservation was “an unction from the Holy One,” whereby they were enabled to “discern all things,” and consequently, by “proving all things, to hold fast that which was good.”^[21]

Adam Clarke 1762-1832) has a particular viewpoint on the meaning of this verse as the Apostle John meant it to be. Clarke says that John is guarding the Christians against seducers and deceivers, disturbing and striving to corrupt the congregations. As a consequence, he desires them to try the spirits to see if they were of God.^[22] But how were they to try them? Mainly by their anointing – that spiritual light and discernment which they received from God. Also, by comparing the doctrine of these men with what they heard from the beginning. The anointing mentioned here seems to mean the spirit of illumination or deep knowledge and discernment in spiritual things. By this, they could readily distinguish the false apostles from the real.^[23]

We can deduct from what Clarke says there that when we detect that a speaker is under the anointing of the Holy Spirit, it is not because of the preaching form or style of delivery. It is how enlightened we become with the Scripture illuminated by the speaker by God using one of His holy instruments or vessels to transmit the truth. George Leo Haydock (1774-1849) gives us the Roman Catholic view of verse twenty. John tells the members they received sufficient instructions by the grace and spirit of God against such false teachers. Catholic biblical scholar Robert Witham (1667-1738) calls it unction. That is, grace and wisdom from the Holy Spirit. Bishop Richard Challoner (1691-1781) explains – And you know all things, says John, as to what you ought to believe and practice. Therefore, I have not written to you as to ignorant persons.

---

[1] Severus of Antioch: Bray, G. (Ed.), op. cit., 1-3 John, p. 188

[2] Bede the Venerable: Bray, G. (Ed.), op. cit., 1-3 John, p. 188

[3] The New Century Version (NCV) translates it as “gift” in all three places.

[4] 1 John 2:20, 27

[5] John 14:16

[6] Calvin, John: Institutes, op. cit., Bk. 2, Ch. 15, pp. 521-522

[7] See Daniel 9:24; Hebrews 1:9; John 3:34

[8] Psalm 45:7

[9] Colossians 1:18

[10] Owen, John: Of Communion with God, Vol 3, Part 3, Ch. 3, p. 328

[11] Wesley, John, The Works of: Vol. 8, A Farther Appeal to Men or Reason and Religion, p. 99

[12] Exodus 30:31

[13] Jerusalem Talmud: Tractate Horayot, Jacob Neusner Edition, Ch. 3, p. 73

[14] See 1 John 2:27

[15] Gill, John: Exposition of the Entire Bible (Kindle Location 340547)

[16] Macknight, James: First Epistle of John, op. cit., p. 53

[17] Isaiah 6:1-3

[18] Pierce, S. E., An Exposition of the First Epistle General of John, op. cit., Vol. 1, p. 224

[19] See 1 Corinthians 12:10

[20] Tares are a wheat-like species of rye-grass, the seeds of which are a strong soporific poison. It bears the closest resemblance to wheat until the ear appears, and only then the difference is discovered. It grows plentifully in Syria and Palestine. (cf. Matthew 13:24-30)

[21] Simeon, Charles: First Epistle of John, op. cit., p. 411

[22] 1 John 4:1

[23] Clarke, Adam: First Epistle of John, op. cit., p. 375

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LVIII) 06/10/21

^2:19 These traitors were in our group, but they left us. They were not ours. If they had been part of our group, they would have stayed with us. But they left. This clearly shows that they not in unity with us.

Donald W. Burdick (1917-1996) points out that the words “they went out from us” are not found in the original Greek text. The verbatim text reads: “Out of-us they-out-came.” The Greek verb exerchomai means to leave, depart, forsake. John was not disappointed to see them go, but he did worry if other congregations would accept them. John prayed that their departure would serve a divine purpose, that is, to show they were never part of the body of the Anointed One.^[1]

D. Edmond Hiebert (1928-1995) says that the added words, “but they went out, so we could see how they were,” point to a divine purpose behind their departure. “But” (all) leads to a sharp contrast between their indefinite continuance and their actual withdrawal. The Greek verb exerchomai (“they went out”) verifies their leaving. The Greek verb phaneroō helps illustrate that God used their departure to lay bare the true nature of these departing heretics. It was decisive proof “that they all are not of us.”^[2]

Simon J. Kistemaker (1930-2017) points out that John uses the plural pronoun “us” five times in this verse. He believes that John does this so that the readers will have no doubts that while those who left were in the congregation, they were not of a substantial part of the assembly. He and the leaders stood firm on the premise that Jesus was the Anointed One and the Son of God. The heretics who left were okay with Jesus being the Anointed One, but they against Him being the Son of God. It is crucial that unless Jesus is the Son of God, He cannot be the Anointed One.[3] ^[4]

Zane C. Hodges (1932-2008) sees the phrase “They did not belong to us” as a paraphrase of an expression more literally rendered, “they were none of us.” The writer’s point was that these men did not share the spirit and perspective of the apostolic circle, for if they had, their secession from the group would not have occurred. Heresy in the Christian church unmasks disharmony with its attitude and articles of faith. That is whether it rises on the part of the regenerated members or the unregenerate people in it. A person in touch with God will submit to Biblical instruction.[5] [6]

James Montgomery Boice (1938-2000) sees an incidental but significant influence upon two great Christian doctrines here in verse nineteen: the “perseverance of the saints” and the “nature of the visible church.” It implies that perseverance is the ultimate test of genuine participation in unity with the Anointed One. Those who persevere will have an eternity to live.^[7] Furthermore, light now illuminates the distinction between the visible and invisible church.^[8] The visible church meets on Sunday morning, and the invisible church goes to work on Monday morning.

The world looks at the visible church by its name on the door or sign. But they hear the invisible church in their workplace, social gatherings, and other venues. Their stereotype understanding often brings confusion between what they’ve heard about who we are and what they see in how we act and speak. It caused some in John’s Christian community to leave because they could no longer identify with the visible church. But as the invisible church, they could say and believe as they pleased. That’s why it is so critical that the visible and invisible churches be the same.

Michael Eaton (1942-2017) believes that these heretics were no mystery to the Apostle John. He knew all along that they were not born-again Christians when they started attending the services. Perhaps, he was hoping they would come to Jesus and have Him change their lives and attitudes. It is no wonder then that John told everybody, “They were never in union with us in the first place.” In fact, John may have already heard that they were trying to win members of the congregation over to their side. But since they failed to do so, they decided to leave and find more fertile pasture for their doctrine. And John was glad to see them go. That’s also why verse twenty is so relevant in this disaster by the Christ-haters.^[9]

2:20a But you have the gifts that the Holy One gave you by His Spirit, so all of you know the truth.

EXPOSITION

John now references the idea that God is not only for us but with us. David felt that sense of divine presence when he wrote that not only does ADONAI prepare a meal for him while he is in the company of his enemies, but He treats him as a guest with the greeting of anointing his head with oil.^[10] Not only that, but because His children love right and hate wrong,^[11] God chose them and poured out the oil of joy on them as special ones in His family.^[12] Furthermore, to give them the strength to stand for what is right and battle against what is wrong, the Holy One anointed them with the refined oil of inspiration.^[13]

Later on, the prophet Isaiah would declare that the LORD God would put His Spirit in us. He has appointed us to share the good news of salvation to those in sin’s prison and comfort the hearts of those who feel downtrodden because they became captives of their sinful tendencies by telling them they can be free.^[14] This message was claimed by Jesus when He went to Nazareth, and because we are in union with Him, that same anointing is ours. It was the message that the Apostle Peter preached to the household of the Roman centurion, Cornelius.^[15]

The Apostle Paul would declare the same gift and blessing of the Spirit to the Corinthians by telling them that God is the one who makes all of us strong in the Anointed One. God is also the one who chose us to do His work here on earth. He put his mark on us to show that we are His. Yes, the Holy One put His Spirit in our hearts as the first payment that guarantees all His promises.[16] Furthermore, He marked us as qualified to preach His message by putting His Spirit in our hearts, not only as a means of inspiration and anointing but also as a guarantee that all His promises would be ours as well.

We can also express these gifts through worship. Even King David called out and told God, and I will praise You with a harp. I will honor Your truth. I will sing praises to You with different kinds of harps, O Holy One of Israel.^[17] Just as Jesus told the Samaritan woman one day, all of God’s children would worship Him in spirit according to the truth.^[18] How often do we lament someone who lives in ignorance because they don’t know God? But then we rejoice when the light of truth finally reaches their heart, and they accept Jesus as their Lord and Savior. King Solomon recognized this even in his day.[19] So, it is not out of the question that John wrote this, remembering what the Lord Jesus said to the Jews who refused to believe in Him.[20] And now, the Holy Spirit took up this same role of teacher and comforter^[21] as a direct result of the promise Jesus made to His disciples.^[22]

The Apostle Paul also gave assurances that those who have the indwelling Spirit will be able to make the right decisions about all the things that conform them in their Christian walk with Him. But anyone who does not have the Spirit dwelling within will be unable to make proper decisions about what it means to be a Christian in this world.[23] The writer of Hebrews echoes the words of Jeremiah about this new agreement God was making with those accepting His Son as the Messiah.[24] So, John was not speaking irrationally here, but trying his best to get his readers to understand the revelation had already gone out that God wanted people to have about Him, His Son, and His Spirit.

It is easier to love someone we see than a person we cannot see. If we cannot do the easier task, we’ll be unable to do what’s more challenging. Just professing that we love God does not mean that we possess love for Him. Professing love without having love shows that we have not understood or experienced God’s love. It is possible to claim to love God and not manifest that love toward fellow believers. Such pseudo-spirituality falls short of genuine fellowship with God. Love for fellow Christians is not optional but obligatory in God’s economy. The practice of love originates in God, so we are out of harmony with God if we are at odds with others. When we profess love for God, we also vow to love as He loves. We test our love for God by our love for one another. It does not matter what we claim; if we do not love other believers, the Apostle John says we are liars![25] 

---

[1] Burdick, Donald W., The Epistles of John, op. cit., pp. 41-42

[2] Hiebert, D. Edmond, 1 John, Bibliotheca Sacra, op. cit., p.p. 81-82

[3] See John 1:1ff

[4] Kistemaker, Simon, James and I-III John, op. it., p. 276

[5] 1 John 4:6

[6] Hodges, Zane C., The Bible Knowledge Commentary, Vol. 2, op. cit., pp. 891-892

[7] Matthew 24:13; cf. Hebrews 3:14

[8] Boice, James Montgomery, The Epistles of John, op. cit., pp. 69-70

[9] Eaton, Michael, 1, 2, 3, John, op. cit., p. 76

[10] Psalm 23:5

[11] Cf. Hebrews 1:9

[12] Psalm 45:7

[13] Ibid. 92:10

[14] Isaiah 61:1

[15] Acts of the Apostles 10:38

[16] 2 Corinthians 1:21-22

[17] Psalm 71:22

[18] John 4:24

[19] Proverbs 28:5

[20] John 8;32

[21] Ibid. 14:26

[22] Ibid. 16:13

[23] See 1 Corinthians 2:14-15

[24] Jeremiah 31:30-33

[25] Courtesy of Dr. Grant C. Richison, Interim President of Campus Crusade Canada, Verse-by-Verse Commentary

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LVII) 06/09/21

^2:19 These enemies were in our group, but they left us. They were not ours. If they had been part of our fellowship, they would have stayed with us. But they left. It clearly shows that they not in harmony with us.

Jonathan Edwards (1703-1758) says that it is evident that those who had the name “disciple” following our Lord Jesus’ ascension bore that name regarding their relationship to the Anointed One who followed Him when He was on earth. The word naturally suggests and implies that those professing Christians, who at last proved false, did, before they went out, seem to belong to the society of the faithful saints or those endued with persevering grace and holiness. They appeared to be part of the congregation and accepted based on their lifestyle.^[1] In other words, they attended worship, sang, prayed, and performed all the outward motions expected of a believer but inwardly were rebels and traitors to the Apostolic doctrines concerning Jesus the Anointed One.

Charles Simeon (1759-1836) has an appealing thought concerning the Apostle John’s warning concerning false teachers. He says John had a further reason for exposing these apostates. Our blessed Lord foretold that before the destruction of Jerusalem, “there would arise false Messiahs, and false prophets, who, if it were possible, would deceive the very elect.”[2]Furthermore, the pervasiveness of those persons was a “sign that the destruction of the Jewish portion of the Church is at hand.” The Apostle John refers to this in his message to the little children about the last hour being near. But not to fear, those who defected to the world were not part of the actual body of the Anointed One from the start.^[3]

In his commentary on verse nineteen, Adam Clarke (1762-1832) gives us the impression that those heretics who were part of the Christian assembly left to go out independently because of their heretical teaching. Furthermore, they left because such heretics never feel comfortable in the congregation of true believers. Says Clarke, John points out that we did not expel them from the community, nor did we send them out. They separated from us on their own. None of them were as inspired as the apostles were, though they pretended to have very sound teaching, their separating from us manifested that the Spirit of God was not their teacher, as He was to the Apostles. These false teachers probably drew many sincere souls away with them, and John suggests that not all were part of us. Some were; others were not.^[4]

Charles Finney (1792-1875) focuses on what John says here in verse nineteen about those who left the assembly and went out to spread false doctrines. It was John’s purpose to speak out against those who fell away from the truth and show that they were never true Christians. In other words, they were followers, but not disciples of the Anointed One. He asks us to observe the force of the expressions, “They were not of us.” Why does he say so? John assigns the reason for this assertion: “for if they had been of us, they would have continued with us, but left to manifest that they were never part of us.” I do not say, says Finney, however, that this passage unquestionably teaches this. But it’s undeniable that this is its most natural construction.^[5]

Arno C. Gäbelien (1861-1945) notes that the Apostle John’s warned that anti-Christianity was increasing on all sides till the Antichrist, the man of sin, would be revealed, reinforcing the concept of “anti-Christianity” being a movement. But every undertaking has a leader. Antichrist is not a vicious lawbreaker, an out-and-out immoral person. An antichrist rejects Christ, does not allow His claims of Messiahship, denying that He is the Son of God. It is of great significance that John speaks of the antichrists in his day as having gone out from among the professing body of Christians. They were not true believers but only professed adherents; they left the flock and went away into heresy so that we could find out who they were.^[6]

William E. Shepard (1862-1930) tells us not to be offended if we see magnificent cedars fall over, stars drop from heaven; namely, liberal professors die and decay. But do not fear; God’s elect will not fail. Some of the elect may fail, but it is hard to believe that a genuinely sanctified believer would backslide. Some think so, but they do not speak for all of us.[7] John felt compelled to send out this warning because he knew that a time of significant drifting away was coming. The real test, says Shepard, is if anyone is willing to openly profess their faith in the Anointed One if it means they may go down by the strike of a swift sword?^[8]

Paul E. Kretzmann (1883-1965) points out that when it came to the anti-Christian teachers going around in the Apostle John’s day, John makes it known that they went out from the assembly of believers because they were never in harmony with them. Had they been in unity with us, says John, they would have remained with us; but to show that they are not all of us. Numerous passages provide evidence that the most dangerous enemies and opponents of the early Christian congregations were those of men who went along at first but then turned away from sound doctrine to false teaching. What was worse, they attempted to lead others out with them into error.

Of course, they could not remain members under such circumstances, so the congregation’s leaders excommunicated them, says Kretzmann; they had to leave. However, in most cases, they probably went of their accord. In any event, their becoming manifest as enemies of the Lord by leaving the congregation made the great contrast between them and the true Christians apparent. Mark: Also, in our days, there are a great many antichrists, false believers, false teachers in the very midst of Christendom, within the ranks of those that profess to be members of the Christian Church.  And in many places, the outward organization of the Church fell victim to these anti-Christian forces are at work practically without hindrance, as just at present the exponents of social Christianity. Says Kretzmann, we must expose such antichrists using the Word of God and keep ourselves strictly uncontaminated with their vile activity.^[9]

Rudolf Bultmann (1884-1976) points out that these false teachers claimed to belong to the Christian congregation. John does not say they were excommunicated; they left on their own. Neither did they organize themselves independently in competition or opposition to the Church. John’s repeated warnings show that they constitute a present danger to the congregations and, therefore, understand themselves as legitimate congregation members. And one of the main problems was that they adhered to the orthodox faith on many points. So, John’s statement that they “do not belong to us” stipulates that neither he nor the congregation ordained them and sent them out to preach and teach their version of the Gospel.^[10]

Amos N. Wilder (1895-1993) notes that the Apostle John in his two shorter Epistles does not indicate that these heretical dissidents thought of themselves as outside the congregation. Nevertheless, John is not as subtle and states plainly, “These people belong to this world, so they speak from the world’s viewpoint, and the world listens to them.”^[11] But John is not afraid to name names. He explains, “I wrote a letter to the church. But Diotrephes wants to be the leader and put himself first. He will have nothing to do with us. So, if I come, I will show what he is doing by the bad things he is saying about us. Not only that, but he also will not take the Christian brothers into his home. He keeps others from doing it also. When they do, he puts them out of the congregation.”^[12] Although John was trying to restore these wayward brethren to the truth with humbleness and compassion, it didn’t prove easy.^[13]

Paul W. Hoon (1910-2000) joins Wilder in exposing these people with their antichrist spirit. He says that they employ the name Christian and use religion to spread everything they think is wrong with the Christian Church. In fact, they oppose the Anointed One by assuming the appearance of the anointed ones. In doing so, they attack the faith of believers by undermining the truth with their corrupt version of the truth. They are not afraid to use force and oppression to promote their understanding of peace and harmony. While claiming to be for law and order in society, they encouraged conflicts with their ambiguous theology.^[14]

In reading this, I think back to religious cults such as Jim Jones and the “Peoples Temple,” the “Unification Church” under Sun Myung Moon, the “Branch Davidians” founded by David Koresh; and “Heaven’s Gate” led by Marshall Applewhite and Bonnie Nettles. All of these, except the Unification Church, ended in tragedy and death for its leader and members. The Unification Church has evolved into dozens of social entities associated with interfaith,^[15] educational,^[16] music,^[17] political,^[18] businesses,^[19] arts and sciences,^[20] and United Nations associations.^[21]

---

[1] Edwards, Jonathan, The Works of: Vol. 3, Concerning Qualifications, Part 2, pp. 222-223

[2] Matthew 24:24

[3] Simeon, Charles: First Epistle of John, op. cit., p. 405

[4] Clarke, Adam: First Epistle of John, op. cit., p. 374

[5] Finney, Charles: Systematic Theology (1878 Edition), Lecture 49, p. 696-697

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

[7] Shepard is not doubt speaking of the Arminians who taught that believers could backslide into sin. John Wesley accepted this doctrine but rejected the Arminian view that it was permanent.

[8] Shepard, Thomas: The Works of: Vol. II, op. cit., Vol. 2, p. 190

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

[10] Bultmann, Rudolf: The Johannine Epistles, op. cit., pp. 36-37

[11] 1 John 4:5

[12] 3 John 1:9-10

[13] Wilder, Amos N., The Interpreter’s Bible, op. cit., Vol. XII, pp. 244-245

[14] Hoon, Paul W., The Interpreter’s Bible, op. cit., Vol. XII, p. 244

[15] American Conference on Religious Movements

[16] International Educational Foundation

[17] New York City Symphony

[18] Christian Heritage Foundation

[19] Master Marine, shipbuilding and fishing company in Alabama

[20] George H. W. Bush Presidential Library – July/August 2006: Church & State | People & Events

[21] United Nations Economic and Social Council

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LVI) 06/08/21

^2:19 These enemies were in our group, but they left us. They did not belong with us. If they were never part of our group, they would have stayed with us. But they left. It shows that none of them truly belonged with us.

EXPOSITION

Now here comes the shocker! Some of these antichrists are already a part of the fellowship to whom John is writing. Was this some new phenomenon? Not in the lease; it happened as far back as the time of Israel is getting ready to go into the Promised Land. They were warned by Moses about troublemakers from their nation trying to persuade the people of their city to do the unthinkable. They would suggest that the people go along with them to worship other gods, gods about which they knew nothing.^[1]

The Apostle Paul ran into the same problem in Antioch when the Judaizers came down from Jerusalem under James’s guise of being sent. Later, when Paul was meeting with the council in the holy city, the members of the committee recognized what happened, and in a letter written to the congregations in Antioch, Syria, and Cilia letting them know that they had heard that some men have come to you from our group. What they said troubled and upset you. But we did not tell them to do this.^[2] Perhaps this was why Paul warned the elders of Ephesus that even some men from their group would arise and distort the truth to people to follow them.^[3]

It was also a type of disruptive activity that was not unknown to the Apostle Peter. And his message was centered on the consequences of joining such a crowd. He told his readers that people could be made free from practicing the world’s sinful ways just by knowing our Lord and Savior, Jesus the Anointed One. But if they go back into those sinful indulgences and end up being controlled by them, then they are worse off than they were before they converted. Yes, it would be better for them to have never known the truth about the way of salvation. That would be better had they never heard the Gospel than to listen to it preached, accept it, but then turn away from the holy teaching given to them.^[4] And according to the Apostle Jude, it all started with people who divide believers. The Spirit does not guide them because they don’t have the Spirit.^[5]

John then points out a critical factor in understanding why such complainers exist in the body of the Anointed One. They could not maintain harmony with the other believers. It was either their way or no way. They were right, and everyone who disagreed was wrong. Why? Because they were standing up for the truth! The problem was, they rejected the truth.

The wise man Job understood the principle of survival in such circumstances.^[6] And the Psalmist was quick to declare that the Lord loves what is right and will stand up for His followers. He will always protect them, but demonic troublemakers will be left to defend themselves.^[7]

That’s why the prophet Jeremiah could give those who would listen to a message of faith and hope. The word he received from the Lord was that He chose the people of Israel and Judah to be His people, and He would always be their God. I would give them singleness of heart and unity of purpose. They will have one goal – to worship Him all their lives. They and their children will want to do this out of their love for Him. Because of this, He would make an everlasting agreement with the people of Israel and Judah. In this contract, He promises never to run off and leave them. He would always be good to them. That should cause them to reverence and respect Him. That way, they will never turn away from Him for another god.^[8]

So, when Jesus came, He delivered the same message, only in an up-to-date version. He brought with Him living water. And whoever drank from this water would themselves become a fountain that would maintain them into eternal life.^[9] It was our Lord’s mission when He came to earth.^[10] His intention was not only to improve their experience here on earth but give them eternal life for being faithful.[11] Paul adopted it as the core of his mission statement, where Jesus would be the center of it all.^[12]

And the Apostle Peter also declared this promise made by God as available through His Son. He told his readers that God planned long ago to choose them and make them His holy people, which is the Spirit’s work. God wanted them to obey Him and to be made clean by the blood sacrifice of Jesus the Anointed One. Peter prayed that they would enjoy more and more of God’s grace and peace. But praise to the God and Father of our Lord Jesus the Anointed One. God has 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. Now we wait to receive the blessings God has for His children. These blessings are in store for us in heaven. They cannot be ruined or be destroyed or lose their beauty. God’s power protects us through our faith, and it keeps us safe until our salvation comes. That salvation is ready to be given to us at the end of time.^[13]

There’s an old saying that goes, “You can run, but you can’t hide.” It was a way of saying what Torah said, “Be sure your sins will find you out.”^[14] Paul expressed his concern that many who called themselves God’s chosen, but it quickly becomes evident that His Word has not penetrated their mind or heart.^[15] However, there was a well-chosen remnant, not by any religious ceremony, but through God’s grace by faith.^[16] So stay away from those who claim new revelations or a new word from the Lord.^[17] However, God has His eye on them and will see that they fail because the Spirit will expose them.^[18] But we must have nothing to do with them, stick with soul winning for our Lord and Savior Jesus the Anointed One.^[19]

COMMENTARY

John Calvin (1509-1564) discusses the knowledge of God in the Anointed One as the Redeemer. It was first manifested to the Jewish fathers, under the law, and after that to us under the Gospel. It looks at regeneration by faith through repentance. In this section, he addresses the sin against the Holy Spirit and asks why it is unpardonable. He notes the paralogism[20] of the Novatians^[21] who wrestle with the words of the Apostle Paul here in verse nineteen.  If we look closely, we will see that the Apostle John speaks not of one particular lapse or two but of the universal revolt by which the degenerate renounce salvation.

It is not strange that God should be cruel to those whom John, in his Epistle, declares not to have been of the elect, from whom they went out, says Calvin. He is directing his message against those who imagine that they could safely return to the Christian religion from which they revolted. John wants to make sure they understand that they have no such false and malicious choice. Once you knowingly and willingly throw off fellowship with the Anointed One, by no means can they return to it, and all will be okay. It is not, says Calvin, that those who slip out of their yoke due to inattention or overindulgence are rejecting His whole doctrine.

The better to show that this was the species of impiety intended, he afterward expressly adds the term willfully. For when he says, “If we sin willfully, after that, we have received the knowledge of the truth, there remained no more sacrifice for sins,” he denies not that Christ is a perpetual victim to expiate the transgressions of saints. Still, he says if we abandon this one, there remains no other sacrifice. And it is discarded when they shun the truth of the Gospel.^[22]

The Swiss Reformation, like the German, was disturbed and inconsistent with radical excesses. A Protestant leader in Switzerland, Huldrych Zwingli (1484-1531), claims that the two fires of Romanism and Ultra Protestantism caused a schism. They attacked the movement from the front and rear, from without and within. The Romanists countered because of tradition by the Radicals based on the Bible. In some respects, the danger from the latter was more significant. Liberty has more to fear from the abuses of its friends than from the opposition of its foes. The Reformation would have failed if it had identified itself with the revolution. Zwingli applied to the Radicals John’s words to the anti-Christian teachers: “They went out from us, but they were not of us.” Zwingli considered the controversy with the Roman church as mere child’s play compared to that with the Ultra protestants.^[23]

---

[1] Deuteronomy 13:13

[2] Acts 15:24

[3] Ibid. 20:30

[4] 2 Peter 2:20-21

[5] Jude 1:19

[6] Job 17:9

[7] Psalm 37:28

[8] Jeremiah 32:38-40

[9] John 4:14

[10] Ibid. 6:37-39

[11] Ibid. 10:28-30

[12] 2 Timothy 2:10, 19

[13] 1 Peter 1:2-5

[14] Numbers 32:23

[15] Romans 9:6

[16] Ibid. 11:5-6

[17] 1 Corinthians 11:19

[18] 2 Timothy 3:9

[19] Hebrews 10:39

[20] Paralogism is a piece of illogical or illusory reasoning, especially one which appears superficially logical or which the reasoner believes to be logical.

[21] Novatian was a Roman Catholic priest in the third century who opposed Pope Cornelius for his practice of forgiving those believers who fell away from the truth and began to worship idols by the works of the flesh as Paul describes them in Chapter 5 of Galatians. His point was that only God can forgive sins, not the priests or bishops.

[22] Calvin, John: Institutes, op. cit., Bk. 3, Ch. 3, pp. 642-643

[23] Zwingli, Huldrych: Schaff: History of the Christian Church, Vol. 8 by Philip Schaff, The Reformation in Zurich 1519-1526, Ch. 3, p. 76

WALKING IN THE LIGHT

WALKING IN THE LIGHT

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LV) 06/07/21

^2:18 My dear children, the end is near! You have heard that the enemy of the Anointed One is coming. And now, many enemies of the Anointed One are already here. So, we know that the end must be near.

For Dr. F. F. Bruce (1910-1990), the antichrist spirits in the Apostle John’s Day were the “forerunners” of the Antichrist who will eventually arrive. Since John is the only one in the Final Covenant to use this term, only he can describe his definition of the Antichrist. However, John says, “You have heard” that the Antichrist is coming. The Apostle Paul warns the Thessalonians not to be misled by other doctrines that do not identify the Antichrist as the “man of lawlessness.”^[1] It appears that both John and Paul were referencing the Lord’s warning about a very sinful manufactured god standing in the house of God.^[2]

Rudolf Schnackenburg (1914-2002) points out that in the Greek text, the article (“the”) is missing. The Greek conjunction hoti is better translated as “that because, since.” So, the rendering should be, “My children, we are near the end. You have heard (that, since because) Antichrist is coming.” The missing article (“the”) underscores the decisive importance of this sentence. In this way, they are warned not to look for a person, but an anti-Christian spirit is beginning to sweep through the world and among God’s people.[3] Unfortunately, many books, articles, and media presentations concentrate on the antichrist as a man instead of a movement in recent decades.

Dwight Pentecost (1915-2014) talks about the close of the Present Age. Within this present age between the two advents of the Anointed One, God is bringing to fulfillment two distinct programs: One will come to an end with the Church’s rapture. The other with Israel will end after the rapture at the second advent of the Anointed One. Both have descriptive passages concerning the end times of their respective programs. There are references for the Church.[4] There are references for Israel.[5] In the Apostle John’s Gospel, there is a reference to the “last days” for Israel. The usage of “day” can refer to a program rather than for a particular time frame. In these observations, it is vital to notice that the references to any period must be related to the program of which it is a part.^[6] John clarifies that these forerunners once professed to be Church members, but they were so in name only.^[7]

Donald W. Burdick (1917-1996) notes that at this point, the Apostle John turns his attention from the ethical factors of faith and fellowship with God to love one another to the doctrinal aspects that test faith and fellowship with God and each other. The standard, which he uses as a reliable test. The truth about the person of the Anointed One, the truth about fellowship with the Anointed One, and the truth about the relationship between the Father and His Son. Since John is concentrating on the Christian life as a community, there can be no fellowship without knowing the truth about all three of these doctrinal issues.^[8]

D. Edmond Hiebert (1928-1995) In the preceding portion of the epistle, [9] John presented grounds for assurance through the test of fellowship. He wrote of the contrasts between light and darkness, truth and error, obedience and disobedience, things temporal and things eternal. In the long section beginning with 2:18, John turned to offer his readers’ assurance through their conflicts of faith.[10] We can draw confidence concerning our Christian faith from the nature of the enemies he encounters. John insisted that we must expose these enemies for what they are and encourage believers to understand the dangers they present and defeat them with God’s spiritual equipment. We see these conflicts portrayed under four aspects: (1) the conflict between truth and falsehood (2:18-28); (2) the conflict between the children of God and the children of the devil (2:29-3:12); (3) the conflict between love and hatred (3:13-24); and (4) the conflict between the Spirit of God and the spirit of error (4:1-6).

Hiebert goes on to give a more detailed explanation of the term “Antichrist.” He points out that the word occurs only in 1 and 2 John, [11] but the concept is essential in Scripture.[12] As a compound term, the prefix anti may mean either “against” or “instead of.” The Biblical picture of the “antichrist” suggests that both thoughts are involved in the designation. The term is synonymous with Paul’s “man of lawlessness. . . who opposes and exalts himself above every so-called god or object of worship.”[13] Hiebert agrees with Alfred Plummer (1841-1926), ^[14] who remarks, “The Antichrist is a usurper, who under pretenses assumes a position which does not belong to him, and who opposes the rightful owner. The idea of opposition is the predominant one.”^[15]

Ian Howard Marshall (1934-2015) asks what did the Apostle Paul have in mind by referring to the “last days?” Early Christians certainly regarded the whole period between the first and second advents of Jesus as constituting the final days. In Peter’s Pentecost sermon, the prophecy of Joel concerning the outpouring of the Spirit is deliberately linked with the closing days.[16] Now that the coming of Jesus had inaugurated the last period in world history, it could not be long before the end. However, it is also possible that John was thinking of the final stage in the ending of days.[17] A lot of time has passed since the beginning of the Church. Now it was the last hour before the end – most commentators adopt this view. It fits in with the fact that John saw various events which Jesus prophesied would happen were still in the future.^[18]

Stephen S. Smalley (1931-2018) notes that John speaks in verse eighteen of the appearance of “many antichrists” as a sign of the end. He points out that in the original Greek manuscript, the article “the” is not present. So, John is saying, “you have heard that antichrist is coming.” He removes all doubt by following this with, “already many such antichrists have appeared.” The Apostle is not speaking of one man but a movement full of people with antichrist feelings. In fact, some of them already left the local congregation to go out and spread their false doctrine that while Jesus was God’s chosen Messiah, He was not God’s Son.^[19]

William R. Loader (1944) believes that the Apostle John speaks as though his readers were already familiar with the antichrist figure. While this only appears in John’s letters, ^[20] the people may have based their awareness on earlier predictions of false prophets^[21] and the writings in the Qumran scrolls. According to research, the first wicked priest was named Menelaus.^[22] So, it wasn’t some wild idea that John had. He wanted to give it a creative twist to bring it away from myth into reality. Although John did not identify it with any particular figure, past, present, or future, he did say the spirit of this antichrist was already at work in the world and making headway in the Church.^[23]

I like the way Marianne Meye Thompson (1954) composes a warning against the antichrist. She says that now and then, a story appears in the newspaper or TV about counterfeit money. The person who tries to pass such fake bills may purposely do so, or some unsuspecting customer who received it unknowingly. It may look like real money, but it isn’t worth anything. While a counterfeit bill is not worth the paper it’s printed on; real money can be redeemed in silver at face value – whether $1, $10, $100, or $1,000. So, it is with those counterfeit preachers and teachers and their doctrines. You cannot take what they say to God’s bank for deposit; He will reject it. Only the absolute truth taught by the Anointed One and written in God’s Word is genuine spiritual currency.^[24]

David Guzik (1984) makes a point to which we all can easily relate. We often consider Political leaders as the face of the nation they represent to the world. Josip Stalin was Russia’s Iron Man; Adolf Hitler the face of Nazi Germany; Mao Tse-tung the image of Communist China; Benito Mussolini, the icon of fascist Italy; and Franklin D. Roosevelt as Uncle Sam. As a result, their citizens were automatically considered Communists, Nazis, Fascists, or Americans. Likewise, says Guzik, with the Antichrist. He has not yet come, but those who follow his antichrist ideals are already antichrists in the world.^[25]

---

[1] 2 Thessalonians 2:3-10

[2] Mark 13:14-21

[3] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., p. 132

[4] 1 Peter 1:5, 20; 1 Timothy 4:1; 2 Timothy 3:1; Hebrews 1:2; 1 John 2:18; Jude 1:18

[5] Daniel 10: 14; Deuteronomy 4: 30 Isaiah 2: 2; Micah 4: 1; Acts of the Apostles 2: 17

[6] Pentecost, J. Dwight. Things to Come: A Study in Biblical Eschatology (Kindle Locations 2876-2883)

[7] Bruce, F. F., The Epistles of John, op. cit., (Kindle Location 1143-1233)

[8] Burdick, Donald W., The Epistles of John, op. cit., p. 40

[9] 1 John 1:5 – 2:17

[10] Ibid. 2:18 – 4:6

[11] 1 John 2:18, 22; 4:3; 2 John 1:7

[12] Daniel 7:11-14; Matthew 24:24-28; Mark 13:14-23; 2 Thessalonians 2:3-12; Revelation 13:1-10; 19:19-20

[13] 2 Thessalonians 2:3-4

[14] Plummer, Alfred E., Epistles of John, op. cit., p. 107

[15] Hiebert, D. Edmond, 1 John, Bibliotheca Sacra, January-March 1989, p. 76, 79

[16] Acts of the Apostles 2:17; Cf. Joel 2:28; Hebrews 1:2; 1 Pet. 1:20

[17] Cf. 1 Timothy 4:1; 2 Timothy 3:1; James 5:3; 1 Peter 1:5; Jude 1:18

[18] Marshall, I. Howard. The Epistles of John, op. cit., p. 148

[19] Smalley, Stephen, S., Word Biblical Commentary, Vol. 51, op. cit., p. 101

[20] 1 John 2:18, 27; 4:3; 2 John 1:7

[21] Deuteronomy 13:2-5; 18:20; Mark 13:22

[22] Menelaus, in Greek mythology, king of Sparta and younger son of Atreus, king of Mycenae (Argolis, Greece); the abduction of his wife, Helen, led to the Trojan War. 

[23] Loader, William R., The Johannine Epistles, op. cit., p. 27

[24] Thompson, Marianne Meye, 1-3 John, op. cit., p. 71

[25] Guzik, David: Enduring Word, op. cit, loc. cit.

• 

CANCER IN OUR FAMILY – BULLYING

Now that we know about bullying in secular society, what do we know how the Bible views this lack of love attitude? Are we aware that it ferments among believers in their workplace, home, fellowship, and church family? Let’s look at the history of bullying in the Bible. To begin with, listen to what King Solomon said about it. Here are six things God hates, and one more that he loathes with a passion: eyes that are arrogant, a tongue that lies, hands that murder the innocent, a heart that hatches evil plots, feet that race down a wicked track, a mouth that lies under oath, and a troublemaker (bully) in the family.

There were two hating bullies in the Bible, one in the First Covenant and one in the Final Covenant. For instance, Pharaoh is a perfect example of what a bully looks like.  Exodus chapter One shows many things that Pharaoh and his men did to Israel including: dealing shrewdly with them, keeping them slaves, afflicting them with heavy burdens, making them build store cities, made their lives bitter with hard service and calling the midwives to kill all newborn boys (the midwives did not obey Pharaoh). Pharaoh oppressed them because of his power trip.  He wanted to avoid losing his dominant status.  Of course, we know that God did deliver the Israelites from the hands of Pharaoh and set them free.  This is not the case always on earth, but be rest assured as God says, “Vengeance is Mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.”[1] In the end God will make all things right.

Then we have Herodias. In Matthew 14:6-12 we read about Herodias, wife of King Herod, and how she used her daughter to accomplish her wicked agenda.  John the Baptist was very well known in the land.  He prepared the way for Jesus to come and baptized many people.  He was a threat to Herodias, in her mind.  So, when King Herod gave an oath to give his daughter anything she wanted, Herodias prompted her to ask for the head of John the Baptist.  This way, in her mind, she would maintain power through her husband as king.  This is bullying to the extreme.

The words below are lyrics from the song “Bully” by the secular band “Three Days Grace.”  This song sends a powerful message about those on the receiving end of bullying.  We were not meant to function this way and it should be no surprise when a victim finally lashes out at the bully.  Bullying is very prevalent in today’s schools and it is out of control. 

“Nobody knows it but today he won’t go unnoticed. 

He can’t forget; can’t forgive for what they said. 

He’s never been so hurt but today the screaming is over.

Blame the family.  Blame the bully.  Blame it on me. 

               Maybe he needed to be wanted. 

Blame the family.  Blame the bully. 

               Maybe he needed to be wanted.”

Does the Bible cover “bullying”?  Well, you won’t find the word “bully” in it, but you will find many stories of people who were bullies and there are lessons to be learned.  Here, the bully is referred to as he/him, but there are just as many girls that bully too.  Let us dive into scripture and see what the Bible says on this matter. The bully is someone who enjoys causing others pain and anguish.  He does not love kindness but rather hostility.  Therefore, he is in sin.  Unless the bully repents of his wrongdoing, he will face a much bigger bully in hell if he dies without accepting Jesus and changing his evil ways. Listen to the words of the prophet Micah:

            “People, the Lord has told you what goodness is.

                              This is what he wants from you:

               Be fair to other people.

                              Love kindness and loyalty, and humbly obey your God.”[2]

See if the following true stories ring a bell with you or someone you know: For Jamie, sometimes she dreaded so much going to school that she vomited and was too sick to go to school.  Sometimes she cried so much that her mother would agree to keep her home for that day and skip school.  This wasn’t some stories she made up to not go to school.  Jamie was in great pain emotionally and was suffering with chronic stomach pain, distorted vision, extreme anxiety and symptoms of depression. All these were due to the fact that she was the victim of bullying.”[3]

Then there’s Brandon, who developed PTSD, (Post Traumatic Stress Disorder), and Depression, after being harassed, tormented, isolated, assaulted and brutally beaten at school. One December Saturday, Brandon put a loaded gun to his head, pulled the trigger to end his pain.”[4]

It is just awful to see and hear what bullying does to victims.  These are only two precious kids who have been affected.  Bullying causes severe physical, psychological, and emotional trauma to victims as clearly shown in these two examples.  As parents, we need to stand up for our kids and do whatever we can to stop others from making victims of our children.

Compare and contrasting the heart of the bully versus the heart of the Christian we see:

The Bully’s Heart

The Christian’s Heart

Seeks Power	Seeks Service
Wants Dominance	Wants to obey
Plans wicked schemes	Plans acts of kindness
Acts out in rage	Acts out in love
Enjoys inflicting pain on others	Enjoys helping others
Hates love and justice	Hates injustice
Loves hatred and injustice	Loves justice
Relies on others to back them up	Relies on God to back them up
Is motivated by putting others down	Is motivated by lifting others up

The main thing is that at the heart of the matter bullies only focus on their well-being at the cost of others.  This sounds a lot like Satan.  He focuses only on his own wicked schemes too at the cost of anyone he can.  The Bible shows us what bullying looks like and how we are to conduct ourselves even in the midst of bullying: “But I [Jesus] tell you, love your enemies. Pray for those who treat you badly. If you do this, you will be children who are truly like your Father in heaven. He lets the sun rise for all people, whether they are good or bad. He sends rain to those who do right and to those who do wrong.’”[5] 

We need to stand for what is right by bringing attention to the bullies to the leaders in schools, but even more importantly we need to teach our kids to memorize scripture, pray for their enemies and understand where their self-worth should come from.  Some of you may know from personal experience what it is like to be bullied, and it is no fun.  But your heart and soul belong to God, and this is why you are who you are today.  If our sons and daughters understand that God is with them in the very hard time, [6] it won’t necessarily take the pain of the moment away, but it will encourage them to stay strong and fight the good fight![7]

---

[1] Deuteronomy 32:35

[2] Micah 6:8

[3] Article Source: ezinearticles.com/4691738

[4] Article Source: jaredstory.com/brandon.html

[5] Matthew 5:44-45 – Easy-to-Read Version (ERV)

[6] 6 Ways to Praise God During Hard Times

[7] From an article by Derek Hill

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LIII) 06/04/21

^2:18 My dear children, the end is near! You have heard that the enemy of the Anointed One is coming. And now, many enemies of the Anointed One are already here. So, we know that the end must be near.

Jonathan Edwards (1703-1758) points out that the Apostle John had another event in mind. That is when Jesus returns to finish the work He started here on earth. It will mean the end of the devil’s attacks against His saints and the beginning of the end of the devil’s reign. The question is, how are we to prepare for this visit at the most unexpected time? John says that we need to keep an eye on the spirit of the antichrist.

The antichrist’s main aim will be to drive a wedge into the family of God to divide them before conquering them. But Jesus made it clear that those who remain faithful will be the ones who triumph.[1] There are many false teachers, says Edwards, that serve as forerunners of the antichrist.[2] The signal of it being the last days will be their captivation of the church to disregard the rising persecution against them by the world. “Love will prevail,” they say. But remember this, God’s love did not prevail until His Son died on the Cross.

French theologian Theodore Beza’s (1519-1605) account of a critical and historical controversy in Calvin’s life left a permanent impression on history. It details Cardinal Jacopo Sadoleto’s (1477-1547) inquisition to put down the reformation. Calvin defended himself and told the interrogators: “I am not convinced that I was rebelling against the Church. I was at war with its leaders. The Son of God and the Apostles forewarned me that people would occupy these positions with whom I could never agree. The Anointed One said through His Word that these people would present themselves as pastors, but were fake sheep and false prophets.” Furthermore, said Calvin, “the Anointed One ordered me to remain alert. So, am I supposed to support them? The Apostles declared that there would be no enemies of the Church more vicious than these insiders who would cover themselves with priest’s robes.”[3] ^[4]

James Macknight (1721-1800) describes the “antichrist” in two ways: First, someone who attempts to put themselves in the place of the Anointed One. That means they are a “false christ.” Second, someone who is in opposition to the Anointed One. It seems clear that the Apostle John is using the words “antichrist” in both senses here in this epistle, the only place in the Final Covenant where the term occurs. But it is not new; Jesus also foretold this “antichrist” would come.[5] But the thing that focuses on their identity is what John says later in verse nineteen: “They went away from us.”^[6] It could mean that they forsook the community, or they abandoned the fundamental doctrines of the faith.

Samuel E. Pierce (1746-1829) gives us a complete description of the word “antichrist” and to whom it applies. He says that the Apostle John reminds the saints of what they heard concerning the antichrist, his coming and that he was almost here. His forerunners having given sufficient evidence of this. And as you have heard that antichrist will come, even now are there many antichrists. Under this heading will be expressed what we should understand about the antichrist. The term “antichrist” includes all the heretics and false teachers. Many may think of him as one individual, yet in and with him are all his lookalikes.^[7]

Richard Rothe (1799-1867) notes that dividing earth’s history into BC and AD did not start with Christians. The Jews already divided the duration of the earth’s existence into two specific periods or eons separated by the Messiah’s coming. They referred to the past as before He came and the future after He comes. When He came, the Jews expected Him to redeem His people and judge the Gentile nations and begin His reign on earth. It is no wonder that this same expectation is part of Christian theology. One significant difference is that the redemption of His people and the world’s judging would have a long interval in between.

Nevertheless, both Jews and Christians are awaiting the Messiah. For the Jews, it will be for the first time, and for Christians, the second time.  I heard a humorous story about a Messianic Rabbi who said the Messiah, Jesus, had come and a Jewish Rabbi who could not agree the Messiah had come but was yet to come. After years of friendly debate, one day, the Messianic Rabbi said to his Jewish friend, “When your Messiah comes, ask him if this is his first time or second time?” The Apostle may not have had this in mind when he spoke of it being the last hour, but the Apostle Peter reckoned it this way: “One day with the Lord is as a thousand years on earth.”[8]

But there is another factor, says Rothe. The last hour will involve the spirit of the antichrist. John said that the idea of being an anti-Christian was already in the world in his day. Another warning received is that this anti-Christian attitude would begin inside the congregation. Surprisingly, it would come from those claiming to be part of the body of the Anointed One.[9] Opposing the Anointed One is not enough; they also are against His kingdom.[10]

The Jews always taught: at the Messiah’s coming, the world would be in a mess. There would be moral corruption and hatred, even within families. Likewise, Jesus warned of the same thing at the time of His return.^[11] And the Apostle Paul elaborated on it further.^[12] Therefore, we can see the need for brotherly and sisterly love to be strong because Jesus also warned believers about those turbulent times and said that the love of many would grow cold.[13] Still, those who endure to the end will be saved for eternity when He returns.^[14]

Frederic Maurice (1805-1872) assures us that God controls His world. He formed it and marked it satisfactory. God’s agape-love, of which the Apostle John speaks, includes every feral, fish, fowl, and flower. But it is primarily directed towards that creature who has willfully strayed and brought disorder to God’s world – humanity. If we don’t understand this, says Maurice, we will not grasp John’s entire message. And how did this disorder occur? It came when humans began to form and sculpt objects for worship and made them into gods. 

Says Maurice, humans did this to see their reflection in the world they wanted and became so enamored that they clung to their idols. It thrives on the belief that the earth is the center of the universe and humanity is the center of the world. Not only that, but this multiplied into each person having their little world. These became miserable centers and began to clash with other small worlds around them. Some even claimed that their worlds were more prominent and essential than others. Pretty soon, they became so dissatisfied that they desired to escape their world. This selfish love is the counterfeit of the self-sacrificing love of the Anointed One. All these disorders, says the Apostle John, spring from not having the agape-love we all should have – the children, young adults, and elders. The heavenly Father’s love must prevail over all this, or it will not only drive His love out of our tiny individual world, but the world at large.^[15]

In Heinrich Meyer’s (1800-1873) commentary on this verse, we find this remark: “Those who truly belong to the Church, namely the Body of the Anointed One, never leaves it; they who do leave prove they did not belong in the first place.” Now, Meyer was not talking about one church but God’s universal Church. In expressing such confidence, says Meyer, John felt he was preserving the love of the Lord and the faithfulness of those He saved.

However, how do we reconcile this with what the writer of Hebrews said, asks Meyer? “For it is impossible to bring back to repentance those who were once enlightened – those who have experienced the good things of heaven and shared in the Holy Spirit.”[16] It looks like the writer of Hebrews is talking about believers who were once part of the Body of the Anointed One. Meyers feels that John would not argue this point and accept the fact that this could happen. However, John would insist that no matter how long it took them to fall away, they never wholeheartedly entered into the fellowship of the Lord despite the fact His love touched them. The critical factor is this; they never wholly severed their ties to the world.^[17]

In Johann Huther’s (1807- 1880) commentary, we read that the one circumstance that the Apostle John urges believers to abide in the Anointed One shows that he would not deny the possibility of their falling away. He agrees with Meyer that those who never completely broke with the world.^[18] Huther then goes on to say that once John mentions the substance of this divine commandment to love, he then describes the necessity to put it into practice. It, says Huther, is the mark whereby Christians know that God is within them.^[19]

---

[1] Ibid. 24:13

[2] Edwards, Jonathan, The Works of, Vol. 6, Notes on the Bible, pp. 1058, 1173, 1179

[3] See Matthew 7:15; Acts of the Apostles 20:29; 2 Pet. 2:1; 1 John 2:18

[4] Calvin and Sadoleto, The Vindication of the Reformation (1539), History of the Christian Church by Philip Schaff, Vol. 8, The Swiss Reformation, p. 345

[5] Matthew 24:11

[6] Macknight, James: First Epistle of John, op. cit., pp. 52-53

[7] Pierce, S. E., An Exposition of the Firsts Epistle General of John, op. cit., Vol. 1, p. 206

[8] 2 Peter 3:8

[9] Matthew 17:15

[10] Rothe, Richard: The Expository Times, op. cit., August 1892, p. 505

[11] Ibid. 24:36-44

[12] 2 Timothy 3:1-17

[13] Matthew 24:12

[14] Matthew 24:4-14

[15] Maurice, F. D., The Epistles of St. John, op. cit., pp. 121-122

[16] Hebrews 6:4

[17] Meyer, Heinrich: Critical Commentary, op. cit., pp. 532-533

[18] Johann Huther: Handbook on Epistles of John, op. cit., pp. 356-357

[19] Ibid. p. 419

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LII) 06/03/21

^2:18 My dear children, the end is near! You have heard that the enemy of the Anointed One is coming. And now, many enemies of the Anointed One are already here. So, we know that the end must be near.

It’s what motivated Paul to send a message to young Timothy, saying, “The Holy Spirit clearly expressed to us in plain words that in the last days some people will turn away from the true faith, and start paying attention to what is said about spirits and follow the teaching about demons. Those teachings come through people who lie to trick believers. The problem is that these people preach as truth what they know is a lie. It is like their conscience has seared with a hot iron. They will forbid marriage and require abstinence from foods which God created to be eaten with thanksgiving by those who have come to trust and to know the truth.”^[1] And the Apostle Peter warned of the same thing, noting that these people’s whole purpose and goal is to destroy the faith of everyone who looks up to the Anointed One as their Lord and Savior, especially His second coming.^[2]

COMMENTARY

Irenaeus (130-202 AD) tells us that the Gospel knew no other son of man but Jesus, who was Mary’s child, who suffered and died; He was not occupied by some divine Anointed One who flew away while He was on the cross. The Messiah who was born, that we know as Jesus the Anointed One, the Son of God, suffered and rose again. The Apostle John, the beloved disciple of the Lord, verifies this, saying: “But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God and that by believing in Him, you will have life by the power of his name.”^[3] John foresaw these blasphemous systems which tried to divide the Lord, saying, He was two people in one, formed of different substances. For this reason, John has also testified to us here in his Epistle.^{[4] [5]}

Roman Catholic theologian and historian Jerome (342-420) asked why the Lamb of God was offered up in the evening and not during the day? The reason is plain enough, for our Lord and Savior suffered His passion at the close of the ages, which is why John called it here in verse eighteen, the “last hour.”^[6] Evidently, Jerome is referring to late afternoon. It is clear from the Gospels that Jesus died during the day. Not only was the sun suddenly hidden to cause darkness to come over Jerusalem, but according to the Jewish tradition, the body of any person executed must be taken down and put in a tomb before sunset, which was traditionally around 6:00 PM.

In one of his homilies, Augustine (354-430) uses verses eighteen through twenty-seven to indicate that John is addressing children that they may make haste to grow because “it is the last hour.” Age or stature of the body is not at one’s own will. No person can decide when to be respected any more than when to be born. But when an individual is born with a desire to be respected, the growth will depend on their determination. Likewise, no one is “born of water and the Spirit,”[7] except they are willing. Subsequently, if they desire to increase, they will grow. If they have no desire, they will decrease. What is it to develop further? To go onward by proficiency. What is it to reduce? To go backward into deficiency. Who knew everything the moment they were born? They learned as infants. They experienced what it is to go from their mother’s breasts to a bottle.

Now our Christian mother is the Church, says Augustine, and her breasts are the two covenants of the Divine Scripture. They are to be nourished by the milk of spiritual truths in time for their eternal salvation; that they may begin to eat solid meat.[8] If we use the Bible to interpret itself, the words “meat” and “strong meat” refer to more profound, more complex Christian teachings, while the word “milk” refers to the basics of Christian teaching. The milk is for new Christians, while the meat is for mature believers.

Theodoret of Cyrus (393-458 AD) shares a dialogue between the Orthodox view of the Anointed One coming in the flesh in his work called “Eranistes.” The orthodox view was that the Anointed One was sent from God to be born of a woman who was then a God-Man. The opposite view was that the Anointed One was a man chosen to morph into the form of the Messiah, who was man being used by God.

Theodoret argues that the Messiah did not come to take on the image of a human, but human nature. The terms “form of a servant” and “form of God” are understood to mean its nature. The entire time the Son of God was here on earth, He lived, ate, slept, and worked as a human. It was only in His miracles that He showed the nature of God. It was all done so that Jesus qualified to be the sacrifice needed to pay the ransom for sin for the whole human race, something a god could not do. Not only that, but it was one of John’s main points here when he said, every spirit that confesses that Jesus the Anointed One has come in the flesh is of God, and every spirit that does not confess that Jesus the Anointed One had come in the flesh is not of God. It is the spirit of the antichrist.^[9]

Gregory the Great (540-604) mentions that the Apostle John, here in verse eighteen, spoke about it being in the last hour, just as the Truth Himself predicted – Gregory does not tell us if what he is about to describe was current in his day or if he saw it prophetically. He says pandemics and wars raged throughout the world; nation rose against nation shaking the earth, dissolving the gaping planet of its inhabitants. All that was foretold is coming to pass. The king of pride is near, and (awful to be said) there is an army of priests preparing to greet for him since those appointed to be humble leaders have enlisted themselves under the domination of pride’s king. However, in this matter, he did not speak out in protest. Those who oppose the vice of pride are called into battle with opposing power.

It is written, says Gregory, God resists the proud but gives grace unto the humble.[10] Also, whoever exalts their spirit is unclean before God.[11] For this says it all, the only begotten Son of God took upon Himself the form of our weakness[12] so that the invisible might become visible and even despised.[13] That allowed Him to endure mocking and humiliation, accusations and scorn; the torments of suffering;[14] that God in His humility might teach people not to be proud. How great, then, is the virtue of humility for the sake of showing how He alone, He who is majestic beyond compare, reduced Himself to die as a sinner on our behalf! Since the devil’s pride was the origin of our punishment, the humility of God became our redemption.^[15]

Bede the Venerable (672-735 AD) points out that as Jesus indicated in the parable of the vineyard. The laborers who were in the vineyard from the first hour cultivated the Lord’s vine, which means that by teaching and living righteous lives, they served the will of their Creator. The laborers who entered at the third hour are those who came in after the time of Noah. The sixth hour was the time of Abraham. The ninth hour was the time at which the law was given. The eleventh hour is the time from the incarnation of our Lord until the end of time, which is described by divine revelation as follows: “During the eleventh hour, the Savior will return in the flesh, and the plague of the antichrist, who will attack the messengers of salvation, will follow.”^[16]

Someone once asked Thomas Aquinas (1225-1274) whether the time of the future judgment is still unknown? One source says that the time of the future judgment is not hidden. For just as the holy fathers looked forward to the first coming, so do we look forward to the second. But the sacred fathers knew the time of the first coming, as proved by the number of weeks mentioned by Daniel.[17] That is why the Jews are admonished for not knowing the time of the Anointed One’s coming.[18] Therefore, it would seem that we should be entrusted with the time of the second coming when God will come to judgment.

But Aquinas begs to differ. On the contrary, he says, it is written, “Of that day or hour no man knows, neither the angels in heaven, nor the Son, but only the Father.”[19] The Son, however, is said not to know in so far as He does not impart the knowledge to us. Further, it is written: “You know for sure that the day the Lord comes back to earth will be as a robber coming at night. God is the cause of things by His knowledge.”[20] John communicates both these things to His children. He both endows some with the power to make things happen and others the ability to be the cause for action. But in both cases, He reserves something to Himself, for He operates within a sphere where humans are incapable of knowing what He is planning even if He told them.^[21]

---

[1] 1 Timothy 4:1-3; See 2 Timothy 3:1-6; 4:3-4

[2] 2 John 1:7

[3] John 20:31

[4] 1 John 2:18-23

[5] Irenaeus Against Heresies, Bk. III, Ch. XVI, p. 441

[6] Jerome, Bray, G. (Ed.)., op cit., 1-3 John, p. 187

[7] John 3:5

[8] Augustine: Ten Homilies on First Epistle of John, Homily 3, pp. 945-946

[9] Theodoret of Cyrus, The Nicene and Post-Nicene Fathers, 2^nd Series, Vol. 3, op. cit., Dialogue 1, The Immutable, p. 337

[10] James 4:6

[11] Proverbs 16:5

[12] See Philippians 2:7

[13] See Colossians 1:15

[14] See Hebrews 12:2

[15] Register of the Epistles of Gregory the Great. The Nicene and Post-Nicene Fathers, Second Series, Vol. 12, Bk. 5, Epistle 18 to John, Bishop of Constantinople, pp. 817-818

[16] Bede the Venerable: Bray, G. (Ed.), op. cit., 1-3 John, p. 187

[17] Daniel 9:24ff

[18] Luke 12:56

[19] Mark 13:32

[20] 1 Thessalonians 5:2

[21] Thomas Aquinas: Summa Theologica, Vol. 6, p. 905-906

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson LI) 06/02/21

^2:17 If God’s love is made perfect in us, we can be without fear on God’s judgment day. We will be without fear because, in this world, we act like Jesus.

William Barclay (1907-1945) tells us that it was characteristic of ancient thought to observe the world in terms of two conflicting principles. We see this very vividly in Zoroastrianism, [1] the religion of the Persians that is entered on the scrolls of history starting in the 5^th century BC, even though many scholars believe it started long before then. It is the religion the Jews made contact with and which left an imprint on their thinking.

Zoroastrianism saw the world as the battleground between the opposing forces of Enlightenment (Light) and Ignorance (Darkness). The god of enlightenment was Ahura-Mazda, [2] the god of ignorance was Angra-Mainyu, [3] and the great decision in life was which side to serve. Every person had to decide to ally themselves either with the light or the darkness. It was a conception with which the Jews were well acquainted.^[4] No doubt, the Apostle John was aware of this religion too, but while he walked with Jesus, the Master gave him and the other disciples the truth when He said, “I am the Light of the world.”^[5]

F. F. Bruce (1910-1990) notes that the word “world” (Greek kosmos) has a wide range of meanings in the Johannine writings. The context determines, from one place to another, how it is to be understood. On the one hand, God made the world through the agency of His “Word.[6] It was the object of God’s love;[7] the subject of God’s saving purpose.[8] The Anointed One is the Light of the world;[9] the Savior of the world, [10] the sacrifice for the whole world, [11] “the Lamb of God, who takes away the sins of the world.”[12]

On the other hand, says Bruce, the world at present lies in the grip of “the evil one.”[13] It is, therefore, orientated against God. Accordingly, when He who is the Word and the Light came into the world, the world failed to recognize Him, [14] and similarly, it does not recognize His followers.[15] Indeed, it hates them, [16] just as it hated Him.^[17] So, what changed? After Adam and Eve sinned in the Garden of Eden, God made numerous attempts through Noah, Abraham, Moses, and others to get the “world” to reconcile with Him. But it failed. So, He sent His Son as the last emissary from heaven to earth. Those who refuse this offer of grace are lost forever.[18]

Bruce Vawter (1921-1986) offers this warning about other spirits claiming to have a secretive relationship with God: it is only through the Son that the Father has ultimately revealed Himself.^[19] The safeguard of the true Christian who would avoid the dire consequences of this false teaching is to hold firmly to the instruction received through the apostolic preaching, what you heard from the beginning. By remaining steadfast in fundamental faith, one may be sure of receiving “the promise of eternal life.”^[20]

John Stott (1921-2011) makes an interesting comment by pointing out that in the Final Covenant, the Greek noun kosmos denotes the whole material order, the universe, the planet earth, and the totality of its human inhabitants. But in John’s Gospel and Epistles, it continually refers to fallen humanity, hostile to God. Yet, this sinful “world,” ruled by Satan, is nevertheless the object of God’s love and saving grace. Not that He condones its materialism and sin, but His compassion embraces the poor creatures the devil made captive.^[21]

D. Edmond Hiebert (1928-1995) makes an excellent point on what the Apostle John says here in the second half of verse seventeen. The conjunction “But” (KJV) points to a contrasting reality: “anyone who does what pleases God will live forever.”[22] This assurance is for those determined to be obedient to God’s will rather than pursuing the fleeting lusts of the world.[23]

J. L. Houlden (1929-1977) remarks, “The ‘mystical’ supernatural gift of God’s love certainly needed to be received to keep from loving the world. The test of God’s love in our hearts was more than spiritual ‘feeling;’ it was doing God’s will. It was keeping His commandments, particularly the command to love our brothers and sisters in the Lord.^[24] I have always maintained that “love” is an act of the will. Saying you possessed love is not enough; you must put it into action. Just singing, “I love you, Lord,” won’t convince Him or anyone. As Jesus said so succinctly, “a person cannot show love any greater than to give their lives for a friend.”[25] That’s why God loved the world so much that He had His Son give His life for us.[26]

James Montgomery Boice (1938-2000) offers a concise conclusion to this portion of John’s letter. If we are to love the Lord our God with all that is within us, we must turn away from everything that would keep us from such love and service. When Jesus called His disciples, He challenged them with the words “Follow Me!” It meant they had to leave their fishing nets or money tables or whatever else had been occupying their attention and leave it all behind. Similarly, when the Spirit calls us to embrace the truth of the Gospel, we must lay aside all we’ve learned about God, the Church, grace, and salvation and examine them through the teachings of Jesus and the inspired words of the Apostles’ writings.^[27] When we see those things taught to us measuring up to what we are learning as born-again believers, we can keep them because we understand them better. But those things that conflict or disagree with God’s Word must be thrown away. They couldn’t get us to heaven before, and they won’t be able to do it now.

2:18a Dear children, the end is getting nearer. You have heard that the enemy of the Anointed One is coming. The truth is, many such antichrists have already appeared. That’s how we know that the hour of His coming is also near.

EXPOSITION

Now John warns that an evil counterforce to the Anointed One – the antichrist, will spread its influence worldwide. No doubt that’s why the Apostle Paul warned Timothy that in the last days, there would be trying and terrible times.^[28] That’s why God spoke to us through His Son, who owns all things because He was involved in making them.^[29] So, nothing that He owns can be taken from Him, especially His children bought with the price of His blood. That’s because God’s power protects us through our faith until the day of final salvation in the end times.^[30] But we must be on guard because the people of this world will laugh at us. After all, we are so careful to maintain a holy life while they freely go about enjoying all the pleasures that meet their desires.^[31]

John also wants to make sure that no one is surprised or caught unawares when the antichrist starts exerting his power. He heard Jesus say that many will come claiming that they did many miracles in His name.^[32] The Apostle Paul even warned the Ephesians about such false prophets who claim to be part of the true church.^[33] And to the Thessalonians who were so worried that some of them might die before Jesus returned and miss out on the resurrection and rapture, that they should not let anyone fool them. They were to be exceptionally watchful for the Man of Evil, who will operate by the power of Satan to do many miracles, signs, and wonders. It will be God’s way of testing those who are truly in union with Him and help them survive to the end.^[34]

---

[1] Zoroastrianism is arguably the world’s oldest one-God religion. It centers on the words of the prophet Zarathustra, and focuses worship upon Ahura Mazda, the Lord of Wisdom. It also acknowledges two competing principles representing good and evil: Spenta Mainyu (“Bounteous Spirit”) and Angra Mainyu (“Destructive Spirit”). Humans are intimately involved in this struggle, holding off chaos and destruction through active “Good thoughts,” “Good Words,” and “Good Deeds.”

[2] The literal meaning of the word Ahura “lord,” and that of Mazda is “wisdom.”

[3] The literal meaning of the word Angra “evil,” and that of Mainyu is “spirit.”

[4] Barclay, William: The Letters of John and Jude, Revised Edition, Daily Study Bible, op. cit., p. 62

[5] John 8:12

[6] Ibid 1:10

[7] Ibid. 3:16

[8] Ibid. 3:17

[9] Ibid. 1:9; 8:12; 9:5

[10] Ibid. 4:42; 1 John 4:14

[11] 1 John 2:2

[12] John 1:29

[13] 1 John 5:19

[14] John 1:10

[15] Ibid. 3:1

[16] John 15:18ff; 17:14; 1 John 3:13

[17] Ibid 7:7; 15:18, 23-25

[18] Bruce, F. F., The Epistles of John, op. cit., (Kindle Locations 1061-1069)

[19] Cf. John 1:18; 5:23; 10:30; 14:6-9; 15:23-25

[20] Vawter, Bruce, First Epistle of John, Jerome Biblical Commentary, op. cit., p. 408

[21] Stott, John. The Letters of John (Tyndale New Testament Commentaries), op. cit. pp. 105-106

[22] 1 John 2:17

[23] Hiebert, D. Edmond, 1 John, op. cit., p. 435

[24] Houlden, J. L., A Commentary on the Johannine Epistles, Harper’s New Testament commentaries, 1974, p. 75

[25] John 15:13

[26] 1 Timothy 2:5-6

[27] Boice, James Montgomery, The Epistles of John, op. cit., p. 65

[28] 2 Timothy 3:1

[29] Hebrews 1:2

[30] 1 Peter 1:5, 20

[31] 2 Peter 3:3; cf. Jude 1:18

[32] Matthew 24:5, 11, 24

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

[34] 2 Thessalonians 2:3-12

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson L) 06/01/21

^2:17 If God’s love is made perfect in us, we can be without fear on God’s judgment day. We will be without fear because, in this world, we act like Jesus.

William B. Pope (1822-1903) points out that the world is a system of desires contrary to God’s will, governed primarily by lust and greed, is even now almost obsolete. Think of it as a decaying piece of wood, food left out on the counter or a corpse. At first, it was alive and vibrant, able to resist and recover. But over time, due to age, wear, and abuse, it begins to decay. Eventually, it becomes unusable and beyond recovery. Its only value is to throw it into the fire to be free of any infection. Even though we live in a complex world, it is one riddled with sin’s mold. However, this rotting disease will not contaminate those who do God’s will. Did not our Lord Jesus say, “Heaven and earth will pass away, but what I’m telling you will never decay?”[1] It is a promise guaranteed to those who remain faithful to the end to experience resurrection and eternal life.^{[2] [3]}

Robert Cameron (1839-1904) says that having considered our relation to God in light and our obligation to Him in a three-fold union of knowledge, life, and light, John proceeds to speak of our attitude toward the world. Incidentally, he mentioned that light and love were but two forms of one essence. Just as heat, light, and motion are three forms of one force in the natural world, life, light, and love are different forms of one energy source in the spiritual world.

Therefore, to be in the light says Cameron, involves love for the newly redeemed believer, walking within its glow. Immediately, in John’s mind, he sees the danger of having love go out to objects, not harmonizing with the “Father of Light.” Hence, in tenderness, he calls the family of faith to gather around him, so he can warn them against loving the world in any of its outward forms or any of its inward passion.^[4]

Ernst Dryander (1843-1922) gives us an alarming look into conditions in the world during his era. He tells us that it had become a world of pride, make-believe, vanity, ambition, show, and spectacle, in various forms and appearances on the streets! And this behavior of worldly people is the most dangerous because it has mixed characteristics. It is not wholly corrupt; otherwise, people would find it disgusting. Were it to be outright vulgar; wouldn’t it be revolting to most people? But it mixes the bad with the good.

By that, Dryander means it focuses on ideals and morals. For instance, they say it is quite proper to steal from a rich person because they have more than they need. When, in fact, they are concealing their lust of the flesh, lust of the eyes, and pride of life. They know how to clothe what is unethical with what is apparently for a good cause. For instance, someone who starts a charity to support a good cause when all along it is only to line their pockets with the proceeds. How often have you heard someone excuse an unnatural act because they have the freedom to enjoy their lifestyle?^[5] Does this give us any reason to believe that we live in a better world than Dryander? I think not. Is it permissible for us to love the world more today than they did back then? Absolutely not!

F. B. Meyer (1843-1923), in writing about what the Apostle John means by “the world,” explains that “world” stands for the entire system of human interests surrounding us. It does not refer to what God made by His creative command and molding hands, but to the fireworks, fashions, and fads that interest people. It is used here in the sense in which the devil took Jesus into an exceeding high mountain, and showed Him all the kingdoms of the world and the glory of them, and said, “This is mine, and I will give it to You.”^[6] Had our Lord given in to such temptation, He never would have made it to the cross. The same is true today; if we give in to the world’s lure and false promises, we too will never make it to the cross.

Robert Law (1860-1919) says that the term “world” is used in its broadest sense to support John’s use of the word, but we must look deeply into this term to determine how John came up with his definition. And it seems to me scarcely imaginable, says Law, that the Apostle intended his readers to understand the “world” as some “limited object apart from God” to demand such a concise and practical command as “Do not love the world!” To do so would border on saying, “Hate the world.”

Dr. Law tells us that John Calvin (1509-1564) said, “The world, that is, godlessness itself, through which a person misuses God’s creation.” Martin Luther explains, “It is not an object, an actual tangible thing – it is made from these three cases of abuse of God’s glorious gift of free will to man – the lust of the flesh,” etc. Some say, says Law, we find that our kind of world reflects our image. But the Greek noun Kosmos can scarcely be used to signify such a philosophical idea as representing how the material and spiritual world correspond to a person’s mind. In other words, what is a person supposed to understand when they are called “worldly?”

Law contends, the only meaning we can give to the Apostle’s words is: “We must not love the world’s standards because our sinful tendencies can become subjective and have the effect of exciting the lust of the flesh, the lust of the eyes, and the pride of life.” Does not the Apostle Paul say that all things are pure to the person with a pure heart?[7] So the responsibility does not fall on the world but the power of a Christian’s redemption.^[8] We were redeemed to be free from the world’s influence, not let us stay free through the same power that liberated us.

Arno C. Gäbelien (1861-1945) talks about what the Apostle John meant when he spoke about not loving the “world.” This world-system in every aspect, whether we call it the social world, the political world, the commercial world, the scientific world, or the religious world. These worlds are not the Father’s work. All of their glory does not go to the Father. The love of the world is, therefore, inconsistent with the love of the Father. That’s because the controlling principles in most of them are lust and greed.

Remember, our Lord speaks concerning this relationship between the believer and the world. He said, “My followers do not belong to the world just as I do not belong to the world.”[9] Grace allowed us to escape this old world with its corruption and placed us in another world where Jesus is the center of attraction.

That new sphere is “our space,” says Gäbelien. The only way to escape this world with its enticing influences is by morally and spiritually separating from it. And that separation becomes real when we get to know Him and find our joy and satisfaction in the Anointed One. If the Apostle John needed to send out this appeal for his day, how much more is it needed today? Today, as never before, the god of this age blinds their eyes that do not believe. Mainly when this world system, in its godless and seductive character, develops a power and attraction unknown before, and when on all sides, professing Christians are “lovers of pleasure more than lovers of God.”[10] ^[11]

Rudolf Bultmann (1884-1976) sees verses fifteen through seventeen as a parenthetical section since verse fourteen connects easily to verse eighteen. He believes some early church manuscript copier did this. Bultmann bases this on the possibility that the copyist took the message of verses twelve through fourteen as a warning against worldly involvement. It is not the “world” God created but the “world” that humankind fashioned.^[12] In this “world,” humanity is separated from God but not necessarily in active opposition to Him and believers.^[13] The things of this world are transitory, while in God’s world, they are permanent. The Apostle John explains this in verses sixteen and seventeen.^[14] I am surprised that Bultmann adopted this point of view of the “world.” In his Gospel, John records all that Jesus taught about the “world.”^[15] So, it is unnecessary to see editing performed by some copier or scribe to make it more relevant to their day.

Priestly L. Greville (1891-1976) points out that we can interpret the word “world” as the secular society of humanism instead of the sacred community of the Church. As believers, we must recognize the customs and manners, standards, and spirits that are contrary to the divine purpose of the kingdom of God. Those in the world are only interested in what pleases themselves, not what pleases God. That’s why John says there can be no compromise and no accommodation of these immoral activities in the family of God. That would make it impossible to love God while loving the world. As Jesus said, no one can serve two masters.^[16] If you love one, you must reject the other. John then goes on, says Greville, to outline what the world offers and how we can see these things are not inspired, nor do they please, our heavenly Father.^[17]

---

[1] Matthew 24:35

[2] Ibid. 24:13

[3] Pope, William B: Commentary on the New Testament, op. cit., pp. 301-302

[4] Cameron, Robert: The First Epistle of John, op. cit., p. 72

[5] Dryander, E., A Commentary on the First Epistle of St. John in the Form of Addresses, op. cit., pp. 60-61

[6] Meyer, F. B. Our Daily Homily, op. cit., p. 232

[7] Titus 1:15

[8] Law, R. (1909)., The Tests of Life: A STudy of the First Epistle of St. John, op. cit., p. 147

[9] John 17:16

[10] 2 Timothy 3:4

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

[12] See 4:17; John 12:31; 16:11; 18:36; 1 Corinthians 3:19; 5:10; 7:31; Ephesians 2:2

[13] Cf. 3:13; John 7:7; 15:18ff; 17:14

[14] Bultmann, Rudolf: The Johannine Epistles, op. cit., pp. 32-33

[15] John 2:15-18; 3:16-17

[16] Matthew 6:24

[17] Greville, Priestly L., The Johannine Epistles, op cit., pp. 58-61