Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLIX) 05/31/21

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

It also became Paul’s prayer for the Colossians and the blessing of one of their members accompanying Paul on his missionary travels.^[1] The Thessalonians learned this principle of unconditional commitment and devotion to God and His will. They gave Him thanks for everything He did to bring them into union with the Anointed One.^[2]

So, the message is clear, hold on to what God gave you so that you can receive what He promised.^[3] The Apostle Peter emphasized the same idea of commitment and told his readers to strengthen themselves so that they will live their lives here on earth doing what God wants, not the sinful things that people of the world want to do.^[4] Because, behind it, all is the fact that worldly promises and guarantees will expire on that day, but the promises and assurances made by God will never be outdated. In fact, the Psalmist said they would be like Mount Zion that will stand until the Messiah returns to set up His kingdom.^[5] And King Solomon put it another way: “When the storm passes, the sinful person will be no more, but the person who is right with God will stand firm forever.”^[6]

Perhaps John’s mind reflected on what he heard the Savior say at the Temple on the last day of the great Feast of Tabernacles in Jerusalem, “Anyone who drinks the water I give will never be thirsty again. The water I give people will be like a spring flowing inside them. It will bring them eternal life.”^[7] But it wasn’t only water that He offered; He also said that He was not like their ancestors’ bread. They ate manna from heaven, but they still died. He was the bread of life that came down from heaven. Whoever eats this bread will live forever.^[8] And the Apostle Peter adds that this message of the Lord will last for eternity.^[9]

COMMENTARY

Bishop Cyprian (200-258 AD) notes that the saying of Jesus, “It is not you who speak, but the Holy Spirit,”[10] was literally accepted and instituted. Isn’t it marvelous that it inspired believing men and women to become admired martyrs? And ought not the same texts to be more faithfully accepted in explaining the inspiration of the Holy Scriptures? Language could hardly be more forceful: “It is not you that speak.”^[11] We must parse the term “speak” as used here. It does not mean that the preacher or teacher is not speaking, but that the Holy Spirit authors the message they deliver.

Œcumenius (700-800 AD) likens people who skip over John’s warning about the things of this world will soon be gone. Still, those things that fall in line with God’s will are bound for eternity to those who, as in Jesus’ did parables, Augustine uses in his sermon on 1 John 12-17, where the term “abides forever,” appears eight times. He says that God will abide with you if you have overcome the wicked one; three times, he says that God will stay forever with those who do His will and because you are strong, and the word of God abides in you. God will endure forever since He exists eternally. Let no one fool you with those things that bring death because the world cannot provide eternal life. Only He who lives forever can live forever. His accompanying us all begins when we choose to love the Lord instead of loving the world.^[12]

John Owen (1616-1683) lists two things needed to complete this self-resignation of the soul. (1) Loving the Anointed One for His excellency, grace, and sufficiency, far above all other favorites one may have, preferring Him in the judgment and mind above them all. In Solomon’s Song, we read, “Why is your love better than all others, O woman of rare beauty? What makes your love so special?”[13] The speaker is pressing this woman to explain why she preferred one lover above all others. She said he was the best of ten thousand.[14] So, says Owen, (2) when it comes to having any love for this world, can it pass the test of being any more attractive and desirable than the Son of God? All others fail in comparison to the majestic Anointed One, says Owen.^[15]

In this verse, Samuel E. Pierce (1746-1829) says, the Apostle John reveals the world’s unholy trinity in its unity: which draws believers out of the Anointed One’s embrace to follow them. Pierce writes: the world, the flesh, and the devil, are the three great and powerful prison guards of all those imprisoned in sin’s dungeon. They are their complete and mighty conquerors, an unholy threesome. Therefore, those still under their power must be the most wretched in the world. So, when the Apostle John speaks of “all that is in the world,” he means the pleasures and lifestyle sinners live to please this unholy trio. It is also a way to sum up what the world would offer in place of God’s love.^[16]

Thomas Scott (1747-1821) says that when it is genuine “faith that works by love,” even “little children” and “weak believers” may be assured, that “their sins are forgiven them” for the Anointed One’s sake: and though there are different degrees of growth, strength, knowledge, and grace, among the sons and daughters of the Lord Almighty and some, have obtained more victories over the wicked one, or arc more fit for active service, or to give wise counsel than others are: yet they are all dear to their heavenly Father. They all have some “knowledge of Him,” and “love for Him;” and, through “His Word abiding in them,” they will lead the young ones in their family to the same victories and train them up to a measure of the same vigor, and maturity, which others have already attained.^[17]

Charles Simeon (1759-1836) states that we can look at what John says here as a reference to churches. Their age and stature in exemplifying Christian living identify them as children, young adults, and fathers. So, it doesn’t count how long they’ve been around or their position in the congregation. Here’s what John wants them to hear: No matter if a church is just beginning, is established, or historical, they should receive John’s message as personally addressed to them. Apply it to their age and situation. But this is just the beginning; John has more to say.^[18]

Heinrich Meyer (1800-1882) says that the Apostle John adds a new element to what he has said. John’s warning in verse fifteen is strengthened by what he stated in the previous verses. Some commentators see in what Paul told the Corinthians as validation that those who use the things of the world should not become attached to them. For this world, as we know it, will soon pass away.[19] Not only that, but present changes will alter the future. So, building on what is popular now may not survive for long. Remember, things in this world are on their way to disappearing because they weren’t meant to last forever.[20]

William Graham (1810-1883) says the Apostle John lists the principles and practices of this world in which we should have no interest. He points out that true believers have their hearts set on another and more noble object. The precious blood of Jesus did not redeem our souls that we might find satisfaction in such fleeting fads. Can you find your pleasure where He found only pain and the bitter cross? We must declare our unity with the children of God and have no more fellowship with the world that persecuted and crucified our Lord. We may have higher hopes and nobler aims that will be tried through persecution and suppression by dictators and in the seductive flatteries of worldly exhibitions, but our language is still the same.^[21] Graham adds the lyrics from a song sung in the Church during that time, it goes:

“We’re not of the world that fades away,

We’re not of the night, but children of day:

The chains that once bound us by Jesus are riven,

We’re strangers on earth, and our home is in heaven.”

But I love the fifth stanza that reads:

“And soon shall we enter our own promised land,

Before His bright throne in glory shall stand;

Our song then forever and ever shall be,

All glory and blessing, Lord Jesus, to Thee!”[22]

One anonymous writer penned these words: We can’t afford to play with fire nor tempt a serpent’s bite; We can’t afford to think that sin brings any true delight. That’s why the Apostle John tells them they live under the illusion that by giving the world all they’ve got; they’ll get a reward one day. If the world has nothing to give you for your journey to everlasting life in the first place, how will they be able to give you anything when you finish in last place?

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[1] Ibid. 4:12

[2] 1 Thessalonians 4:1-3; 5:18

[3] Hebrews 10:36

[4] 1 Peter 4:2

[5] Psalm 125:1-2

[6] Proverbs 10:25

[7] John 4:14

[8] Ibid. 6:58

[9] 1 Peter 1:25

[10] Matthew 10:20; Mark 13:11

[11] Ante-Nicene Fathers, Vol, 5., Elucidations, Cyprian: pp. 862-863

[12] Augustine: Ten Homilies on the First Epistle of John, Homily 2, pp. 932-954

[13] Song of Solomon, 5:9

[14] Ibid. 5:10

[15] Owen, John: Of Communion with God, Vol 3, Ch. 3, p. 76-77

[16] Pierce, S. E., An Exposition of the First Epistle General of John, op. cit., Vol. 1, p. 198

[17] Scott, Thomas: First Epistle of John, op. cit., p. 486

[18] Simeon, Charles First Epistle of John, op. cit., p. 398

[19] 1 Corinthians 7:31

[20] Meyer, Heinrich: Critical Commentary, op. cit., loc. cit.

[21] Graham, W. (1857), The Spirit of Love, op. cit., pp. 132-133

[22] We’re Not of the World, written by James George Deck (1802-1884)

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CANCER IN OUR SOCIETY – BULLYING

Workplace bullying demeans the target and costs firms billions of dollars annually in lost wages, productivity, and medical costs. One reaction to the effects of the bullying behavior is that targets leave their job – taking critical knowledge and experience with them, causing incalculable costs to the firm

Many reasons abound as to why workplace bullying behavior occurs; first, the need to distinguish between a bully and an aggressive leader. Research and leadership scholars acknowledge that certain workplace cultures breed hostility depending on top leaders’ central role; thus, supervisory incompetence can trigger workplace aggression. One researcher states the hypothesis that “there will be more friendliness among individuals in a cooperative situation than in a competitive situation.” There is a fragile line between a bully and an aggressive leader. The way to distinguish is by asking, “What does this interaction have to do with the work at hand?” Bullies target people; aggressive leaders target the work.

In studies of organizational risk, researchers found evidence that organizational dynamics, rather than individual or interpersonal processes, underlie the occurrences of workplace bullying. One suggested improvement is providing more training for leadership and management staff to help combat workplace bullying. At the same time, while there is no shortage of leadership curricula, courses, and workshops, rampant workplace bullying continues to hurt organizations worldwide furthermore, with bullies rarely receiving any punishment from leadership if the occurrence of workplace bullying is even acknowledged. Unfortunately, most research models designed to identify good leaders determine how their traits affect an organization’s profit or ranking. The leaders’ success is not measured by how their behavior affects workplace conditions due to the lack of consequences when they misbehave. It allows workplace bullying to infiltrate the firm.

In addition, researchers have also found that firms led by authoritarian leaders, particularly those with productivity demands, are susceptible to having a misuse of legitimate leadership authority or controlling behavior towards others. When such leadership behavior prevails, the stated core values of the firm are at odds with what employees find are the manifested core values, thus giving a pervading sense of permission by leadership for employees to act abusively.

When leaders display workplace bullying, it shows signs of job insecurity, high job strain, stress due to high demands, and low control overwork. Some researchers believe that individual competition among coworkers, with pressure to move up the corporate ladder or be shown the door, is the genesis of workplace bullying. Others found that Capitalism and Darwinism contribute to fight-for-the-fittest and only-the-strong-survive mindsets. Such attitudes contribute to the lower-class workers giving up power to the domineering workers – many with poor management skills – who earn undue rewards for being the most aggressive and achieving lofty goals. They continue their assault as they move up the corporate ladder.

One researcher studied the skills considered critical for a successful leader: truthfulness, authenticity, and modesty. Yet despite numerous books, workshops, and required coursework that business leaders are exposed to over their careers, workplaces worldwide are filled with disengaged, disaffected, and dissatisfied employees.” It indicated that leadership is not revealed in action because most leadership training focuses on being a good leader for the firm’s good, not on the leader’s interests. Therefore, the leader’s perceived failure occurs when things go wrong for the firm, not when the situation turns sour for the employees. Sometimes leaders are torn between their interests, such as performance, job security, salary, promotion, moving to another firm, and juggling those interests against the firm’s differing group needs and the group’s good, for example, higher returns, more significant profits.

Leaders must often sacrifice one need for the other, as very few leaders succeed at both. Based on his concept, individuals who are subordinate to such leaders may end up neglected: “There is far from a complete correspondence between what is good for a company ··. And what is for the company’s leader,” said one researcher. Presumably, leaders are interested primarily in the organization’s well-being; however, many are interested only in their well-being, a potential characteristic not usually considered in leadership studies. Often bullying is used to advance a manager’s agenda – rendering the target subservient, humiliating a person in front of the team – rather than getting work done. Bullying prevents work from getting done because it interferes. Bullying undermines the agency’s leadership mission and erodes corporation profits.[1]

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[1] The Relationship Between Transgression-Related Internal Motivations, Workplace Bullying, and the Bullied Target’s Turnover Intention by Dr. Suzanne R. Seyda-Bowen, published by ProQuest LLC, Ann Arbor, 2019, pp. 4-6

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLVIII) 05/28/21

^2:16 This is all there is in the world: wanting to please our sinful passions, wanting the evil things we see, and being too proud of what we have. But none of these comes from the Father. They come from the world.

D. Edmond Hiebert (1928-1995) explains that the words “We know love by this” can be more literally rendered as, “In this, we have come to know love.” It points to “direct attention” as the needed test for the manifestation of genuine love. Also, “By this” or “In this” looks back to the Anointed One’s crucifixion. The perfect tense, “we know,” indicates knowledge gained through recognizing the significance of that historical event. Through contemplation of the Anointed One’s cross, a person comes to understand the meaning of love. In the Anointed One’s self-sacrifice, believers possess the supreme manifestation of “God’s love,” the kind of love of which John was speaking.^[1] In other words, understanding love takes focus, knowledge, being open-minded, and having a model to follow. God’s Son and God’s Word give the believer all of this.

Greek philosopher Thucydides (431 BC) made an insightful statement we can apply here to know why we as Christians should avoid engaging in the world’s ungodly activities. Thucydides writes: “For these reasons, the Peloponnesians fear our unsuspected offense more than they would ever have done a more traditional preparation. Besides, many inferior weapons have overcome superior weapons because of the lack of skill or sometimes courage. We have none of these defects.”[2] In line with this thinking, Judith Lieu says that it was commonplace in Philosophy that desire constantly threatens to overturn the rational mind and needs to be controlled with regular practice.^[3] In other words, never accept an invitation to join activities with those who live by worldly standards, used for evil and good without giving it a lot of thought.

In speaking about boasting, Douglas Moo (1950) says that one of the most common and perhaps basic of all sins is “illegitimate pride” – what Paul calls “boasting.” The tendency of finite, weak, and sinful human beings to overthink their significance is widespread, and to get rid of it is a challenge. John calls it “boasting of what [a person] has and does.” We can effortlessly bring such boasting into our supposed relationship with God. In addition to being sinful, it carries two great dangers. (1) It stifles our worship. As long as we think, however subconsciously, that we have contributed something to our salvation, we will not put God on as high a plane as we should. We will loom too large, and He will seem too small— and (2) we will not worship with the absolute sense of humility, dependence, and thanksgiving that always marks the best worship.^[4]

Daniel L. Akin (1957) tells us that worldliness or “being of the world” is often misunderstood. It involves cultural issues that are of particular concern to us. The Apostle John is not telling us to reject all aspects of culture, much of which reflects the glory, goodness, and gifts of God. He tells us that we are not to love and idolize thoughts, values, and behaviors contrary to God’s Word (verse 14) and His will (verse 17). Things that appeal to our sinful flesh (for example, drug abuse, drunkenness, gluttony, the abundance of possessions, sexual perversions, etc.) are fleeting and passing are not the things for which we live our lives.^[5]

Bruce G. Schuchard (1958) looks at the last three nouns in this list of sinful tendencies here in verse sixteen. Instead of “pride” of life, he terms it “pretense” of life, one of the immoral activities of the heart and mind. The word “pretense” denotes pridefulness or arrogance within a person’s heart. But many who have this egotistical attitude do not believe it is pride and arrogance that drive it. That’s why such miserably misguided pretenders offer a boastful display of presumptuous ability and/or accomplishment. They often look at some heroic deed or talented physical power seen in others and claim, “I could do that!” or “I’ve done stuff like that!” without being specific to time and place. Even more, what they have been able to accomplish, they exaggerate into something far more significant and more extravagant than it is.^[6] Here in America, we usually label this as “another fish story.” In other words, when describing the size of the fish they caught, fishermen showed its length with their hands. Instead of specifying an eight-inch fish, they widen their arms to indicate a sixteen-inch fish.

David Jackman (1973) says the Apostle John builds on the three stages by which Eve yielded to the sin of disobeying God. She desired to partake of the forbidden fruit. It looked so good to her; the first woman found it hard to resist. And she wanted to tell the devil that she could make her own decisions and did not need God telling her what to do. So here, John introduces it as Lust and Pride, involving the appetite, eyes, and ego. You ask anyone on a strict diet if it’s hard for them to walk past a bakery shop window, and they’ll admit it is. Or, ask someone who loves automobiles if when they see a luxury car speed by, they look at it with a desire to have one of their own, and they will not doubt say “Yes.” Then, when they see a person getting an award for an outstanding accomplishment or an Olympic gold medal, they feel envious because it could have been theirs if only other things had not gotten in the way.

The same is often true with Christians as they view the world and its freedom, pleasures, and indulgences. How nice it would be if they could just dabble in it now and then. They feel it would be better not to go overboard or become addicted; they just want to get a taste now and then. These worldly people seem to have all the money, get all the attention, never seem to be punished for their luxurious lifestyle, and don’t try to hide it. It also appears they can do anything, eat anything, enjoy anything, and have anything their heart desires, and God pays no attention. Oh, say some believers, if I just wasn’t such a conservative and fundamental Christian, I could have a much richer and enjoyable life.

Meanwhile, they claim to live by a strict holy, sanctified standard. These notable Christians mostly associate and fellowship with other Christians, except when invited to be part of society’s in-crowd. Jackman says this is the bait the devil puts out to get them into his trap. All they need to do is stop and remind themselves of the destiny of these socialites with Christian sentiments. That should settle the question of to do or not to do what is tempting them.^[7] I wonder if Jackman was referring to people in the category of today’s Christian TV stars or megachurch pastors who fly first class and never go anywhere without bodyguards. We will let him answer that. In the past, some have fallen, and many believers felt the pain it caused.

2:17a Yet, this world and all it offers, and the things people have been craving for so long, is fading away. Only those who do God’s will live forever.

EXPOSITION

John had every reason to say that the fads of this world get old after a while because people quickly lose interest. But the Psalmist said, God’s goodness is higher than the tallest mountain and deeper than the lowest part of the ocean.^[8] In fact, one Psalmist wrote that when it comes to what joy and satisfaction the world offers, it’s like waking up from a dream only to find out it was all a fantasy.^[9] And while we show no interest in God, only the things of this world, God does not back our choices, and our lives end with nothing more than a whimper.[10] And when it’s all over, they will be discarded as though God gave the earth a change of clothing.^[11] The prophet Isaiah likened people to grass growing in the field. Any glory they enjoy is like a wildflower. When a wind from the Lord blows on them, the grass dies, and the flower falls. Yes, all people are like grass. Grass dies, and flowers fall, but the Word of our God lasts forever.^[12]

Didn’t the Apostle Paul tell the Corinthians that those who use the things of the world should not become attached to them because this world as we know it will soon be gone?^[13] And the Apostle James puts it in a different context by saying that well-off believers should be glad when things happen that humble them. They will disappear as quickly as wildflowers in a field. As the sun rises and gets hotter, its heat dries up the plants, and the flowers fall off. The flowers that were once so beautiful are now all shriveled up. In the same manner, the rich will fade away with all of their achievements.^[14] It, says James, should tell us that we don’t know what will happen tomorrow. So, wake up and ask yourself, what is life after all? It is like morning fog. It’s here a little while, and then it’s gone.^[15] And the Apostle Peter must have read what John wrote because he quotes it in his first letter.^[16] On the other hand, says John, those who put their faith and trust in God will face no such up and down future. It echoes what the Psalmist said about learning to follow God’s ways, resulting in His Spirit leading them forward on level ground.^[17] Not only that, but John heard the Master say that anyone who desires to know what God wants for their life will learn that His teaching is from God and not something He thought up by Himself.^[18] The Apostle Paul framed it well in his letter to the Romans.[19]

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[1] Hiebert, D. Edmond: 1 John, Bibliotheca Sacra, op. cit., p. 306

[2] Thucydides, The History of the Peloponnesian War, Bk. 4, Ch. 13

[3] Lieu, Judith, I, II, III John, op. cit., p. 94

[4] Moo, Douglas J., Romans (The NIV Application Commentary Book 6), p. 142

[5] Akin, Dr. Daniel L., Exalting Jesus in 1,2,3 John, op. cit., Kindle Locations 772-776

[6] Schuchard, Bruce G. 1-3 John, op. cit., pp. 227-228

[7] Jackman, David, The Message of John’s Letters, op. cit., pp. 62-65

[8] Psalm 36:6

[9] Ibid. 73:20

[10] Ibid. 90:9

[11] Ibid. 102:26

[12] Isaiah 40:6-8

[13] 1 Corinthians 7:31

[14] James 1:10-11

[15] Ibid. 4:14

[16] 1 Peter 1:24

[17] Psalm 143:10

[18] John 7:17

[19] Romans 12:2

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLVII) 05/27/21

^2:16 This is all there is in the world: wanting to please our sinful selves, wanting the evil things we see, and being too proud of what we have. But none of these comes from the Father. They come from the world.

James Arminius (1560-1609) discusses the reconciliation of the differences of religious opinion that causes contention among Christians. It starts with the sources of such disagreements. It begins with Satan, who promotes disputes over doctrines among believers. Then it is compounded by believers continuing such unsubstantiated teachings. Unfortunately, minds unguarded by the Holy Spirit leave the door open to the devil to exploit the weakness of faith and commitment to the truth. It allows Satan to promote the love of glory, riches, and pleasures such as the world offers. As the Apostle John says in verse sixteen, these appeal to the sinful tendencies of the flesh, greediness of the eyes, and unbridled pride. It is this human egotism that hates divine truth the most.^[1]

John Flavel says that if those who claim union with the Anointed One have crucified their sinful tendencies to prove their entitlement, they should do all they can to keep their sinful tendencies on the cross. It is the way a devout believer goes forward. Since this is the main accomplishment of spiritual living and greeted with joy in heaven, says Flavel, we should be motivated to keep this going because our safety in the hour of temptation depends on how successful we are by refusing to get involved. Keep this in mind; Satan will do anything he can to wrestle away your crown of eternal life.^[2]

Charles Finney notes that the Bible informs us that God did not aim at producing sin-inducing factors in creation. In other words, He did not purposely bring sin into existence, designed to promote His kingdom. Meaning, He hid sinful tendencies in our fleshly composition[3] so that His kingdom is the only one where we can find safety from His punishment when we do sin. In other words, sin is not the object of an intended purpose carried out by God.^[4]

John Bunyan (1628-1688) recounts how pilgrim Faith came to the foot of Difficulty Hill in Pilgrim’s Progress. There he met with an older man, who asked him who he was and where he was going. Pilgrim Christian told the aged man that he was on his way to the Celestial City. Then said the old man, “You look like an honest fellow; would you be willing to work for me for the wages I would pay?” Then Pilgrim Christian asked him his name and where he lived. He said his name was First Adam and that he lived in the town of Deceit.[5]

Then, continues Bunyan, Pilgrim asks him, what was the work he wanted him to do, and what were the wages? He told Christian that his work was many delights and his wages were that he would be his heir. Then Christian asked how this senior citizen managed his estate and what other servants did he have. So, he told Christian that he provided all his guests with all the delicacies in the world. His servants were his children. He said that he only had three daughters: The Lust of the Flesh, The Lust of the Eyes, and The Pride of Life, and that I could marry them all. Then Christian asked how long this gentleman wanted him for him? He told Christian, as long as you live.^[6] Paul had it right; the wages of sin are death.

William Law (1686-1761) notes that God will have no place at His hospitality table for the rich and wealthy to come and feast with Him in the supper of the Lamb.^[7] Jesus said, “When you put on a luncheon or a banquet, don’t invite your friends, brothers, relatives, and rich neighbors. They will invite you back, and that will be your only reward. Instead, invite the poor, the disabled, the lame, and the blind. Then at the resurrection of the righteous, God will reward you for inviting those who could not repay you.”[8] God will not waste any money on gold-plated roofs or expensive furniture: He will not provide costly amusement and entertainment. The Apostle Paul tells us that this is what the world offers, tempting us to do things their way. It is not the way our Father in heaven does things.[9]

Law goes on to say, granted, the land where he lives professes to be a Christian nation. But will anyone claim that this Christian society is of the Spirit of the Anointed One? Are their attitudes the same as Jesus’? Are their passions of sensuality, self-love, pride, covetousness, ambition, and vain-glory less contrary to the spirit of the Gospel now that they have Christians living among them? Or will you say that the way they used to think, act, and feel is long gone?[10] It’s the age-old question, has the Church has gone out into the world or has the world come into the Church?

Jonathan Edwards points out that whatever god they choose, it will set their minds on what that god says. For example, the gods, which unregenerate people worship, instead of the God that made them, are themselves of the world. They have withdrawn their esteem and honor from God and proudly exalt themselves. As Satan was not willing to subject himself to God in heaven and rebelled to establish his reign as king of the earth, [11] so the ungodly with egotistical thoughts set themselves upon God’s throne. They give their hearts to the world, riches, pleasures, worldly honors: they have the possession of what belongs to God. The Apostle John sums this up as a form of idol worship in showing their love of the world. And the Apostle James observes that a person will automatically be an enemy of the true God if they become best friends with the world.^[12]

William Alexander (1824-1911) observes that our Lord’s three temptations in the wilderness answer to this division. First, the “lust of the flesh” is the rebellion of the lower appetites against higher principles. It leads to the corruption of character in producing the “pride of life,” which forbids total surrender to God’s will.[13] People with this attitude are not only enemies of the Church but more dangerous than the evil one – Satan, who rules the world.[14]

Let’s look at it this way: When Jesus came in the flesh, it was so that He could call His followers “out of the world.” Jesus said since He picked us to live on God’s terms and no longer under the world’s conditions, the world is going to hate us.^[15] So, since a Christian is no longer part of the world that hates them, why should they go on loving the world?

William Sinclair (1850-1917) gives us a clear understanding of what the Apostle John calls the “pride of life.” He points out that John and the Apostle James alone uses the Greek noun alazoneia.[16] The phrase means a “boastful, flamboyant attitude regarding the good things of this life allotted by God for His service.” It does not mean living up to a supposed social position instead of as the responsible steward of God’s undeserved blessings. As far as John is concerned, nothing can replace living and using our talents and abilities to the honor and glory of God.^[17]

Alonzo R. Cocke (1858-1901) defines the three essential elements in this ethical view of the world: First, particular appetites serve a sinful purpose, even if they appear in innocent forms when overdone. Secondly, whatever becomes attractive as an object of sensual pleasure through the eye. Thirdly, all the pomp, vanity, pretension, splendor, and worldly practices and possessions show. These cause the heart to swell with pride and vainglory. The Father’s Spirit never inspires these; they are all the world’s spirit.^[18]

Rudolf Schnackenburg (1914-2002) notes that the three evil desires of the lust of the flesh, the lust of the eye, and the pride of life filling the world are not the only ones to fear. These represent the three fountains, out of which flow a significant number of desires opposed to God by their very nature.[19] So, they are not a catalog of vices; they expose the evil disease that infects humans, all of which came from Adam and Eve’s disobedience to God’s Word.

As three genitive cases, says Schnackenburg, they speak of our bodily passions and the greed of our eyes. The Greek noun epithymia (“lust” KJV) meaning (“to desire what is forbidden,”) used in verses sixteen and seventeen, and the Greek alazoneia (“pride” KJV) meaning (“hollow bragging, empty assurances, or blank presumptions”) used in verse sixteen. Both refer to earthly things to bring power and satisfaction. Schnackenburg offers that these in their basic form are unharmful as forms of motivation. They only become evil and objectionable when they excite ungodly impulses that go against God’s Word.[20]

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[1] Orations of James Arminius: Oration 5, Delivered on Wednesday, February 8, 1606, when Arminius resigned the Annual office of Rector of the University of Leiden in the Netherlands, p. 141

[2] Flavel, John: The Method of Grace, op. cit., Ch. 28, p. 397

[3] See Romans 7:7

[4] Finney, Charles: Systematic Theology, Lecture 46, p. 646-647

[5] Ephesians 4:22

[6] Bunyan, John: Pilgrim’s Progress, Vol 9, p. 112

[7] Revelation 19:6-9

[8] Luke 14:12-14

[9] Law, William: A Serious Call to a Devout and Holy Life, Ch. 2, pp. 21-22

[10] William Law, A Serious Call to a Devout and Holy Life, p. 210

[11] Cf. Isaiah 14:12-15; Luke 10:18; 2 Peter 2:4; Revelation 12:9

[12] Edwards, Jonathan, The Works of, Vol. 4, Miscellaneous Discourses, pp. 1015-1016

[13] Alexander, William: Expositor’s Bible, op. cit., pp. 141-142

[14] Ibid, p. 149

[15] John 15:18-19

[16] James 4:16

[17] Sinclair, William, First Epistle of John, op. cit., p. 480

[18] Cocke, A. R. (1895), Studies in the Epistles of John, op. cit., pp. 51–52

[19] Cf. Galatians 5:19-21

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLVI) 05/26/21

^2:16 This is all there is in the world: wanting to please our sinful selves, wanting the wicked things we see, and being too proud of what we have. But none of these comes from the Father. They come from the world.

In the Latin language, a bragging individual is called an “alazonia,” which translates into Greek as “boastful.” Greek Philosopher Theophrastus (circa 371-287 BC), in his treatise called “Characters,” describes such a person as an Alazon, “the boastful one.” He introduces this individual by saying that boastfulness would seem to be, pretending you have things you do not truly possess. We can see that Theophrastus’ character is similar to the one the Apostle John presents here as having the “pride of life.” Keep in mind that Theophrastus is describing things as they were 350 years before the birth of Jesus. But the attitude he describes continues until now. Here is his illustration:

The Boastful Man will stand in the bazaar talking to foreigners about the outstanding sums he has in shipping. He will then discourse of the vastness of his money-lending business and the extent of his monetary gains and losses; while thus telling this long tale, he will send off his servant to the bank, where he keeps — one drachma.[1] He also loves to impose on his walking companion a story of how he served with Alexander the Great. He goes on and on about the times he was with him and the number of gemmed cups he brought home, contending, too, that the Asian artists are superior to those of Europe; all this when he has never been outside of Greece.   Then he will say that a letter has come from General Antipater – this is the third – demanding that he meet him in Macedonia. In addition, although he received a license to export timber free of taxes, he has declined it so that no person, whatever may be able to criticize him further for being more friendly with Macedonia. He will state, too, that during the famine, his charitable giving came to more than five talents in presents to the distressed citizens: (“he never could say, No”). And though the persons sitting near him are strangers, he requests one of them to set up the sales counters; while estimating the number needed to sell six hundred drachmas or a mina[2] worth of merchandise. He estimates that each of these will bring in as many as ten talents.[3]   He will say this was what he contributed in the way of charities. Then he adds that he does not count any of the luxury taxes paid or civic duties performed. Also, he will go up to the sellers of the best horses and pretend that he desires to buy, or, visiting the upholstery mart, he will ask to see draperies to the value of two talents and quarrel with his slave for not having come out with gold. When he is living in a rented house, he will say (to anyone who does not know better) that it is the family mansion; but intends to sell it, as he finds it too small for his entertainment.[4]

The Apostle Paul recalls the rebellion by the Israelites in the Sinai wilderness. God supplied them with a guiding cloud by day and a column of fire at night for the rest of their journey. And this occurred as a warning to generations to come so that they would not want ungodly things like those rebels did.^[5] Paul referred to this as sinful tendencies warring against our spiritual aspirations. The two are against each other, so we cannot do everything we please. When the Spirit leads us, we do not live for God because of the Law but out of Love. We do these things because we gave up our old selfish feelings and the previous sinful things we used to do.^[6]

It was important enough for Paul to remind the Ephesians that once, all of us lived to please our old selves. We gave in to what our bodies and minds wanted. We were sinful from birth, like all other people, and would suffer from the anger of God.^[7] That makes it even more astounding that God was still willing to forgive us. With this in mind, Paul gave Titus a narrative for his preaching that no one should rebel against God nor do the evil things the world wants to do. Instead, that grace teaches us to live in the present age intelligently and correctly and in a manner that shows we are entirely devoted to God.^[8]

The Apostle Peter was also on board with this same principle of a proactive preventive method to continually live as God’s obedient children, so we don’t slip back into our old ways of living to satisfy our desires. The only excuse we have is that we didn’t know any better back then. When that happens, then a child of God becomes like a foreigner and stranger, even in this world. Therefore, we must keep our lives free from the sinful desires of the flesh. These things fight to get hold of our souls. But Peter didn’t leave it there; he went on to say, we won’t spend the rest of our lives chasing our lustful desires but will be anxious to do the will of God. There was plenty of time in the past to enjoy the evil that the godless lust after.^[9]

The Apostle Jude knew of this, and he noted that when believers get into trouble by going back to their old sinful way of living, they complain and blame others as an excuse for doing the wicked things they desired to do. The truth is, they bragged about themselves and flattered others to get what they wanted. That’s why he warns his readers to remember what the Lord Jesus, the Anointed One, and the Apostles said would happen. They told everyone, “In the last days, there will be people who laugh at God and do what they want to do – things that satisfy their ungodly desires.”^[10]

So, where and how did all of this begin? It all started in the Garden of Eden when the tree of the knowledge of good and evil caught Eve’s eye and enchanted her.[11] Perhaps that’s why Job asked God to give him the desire to follow His rules, not the desire to get rich. Don’t let him look at worthless things. Help him live God’s way.^[12] King Solomon goes so far as to say that those who love money will never have enough money to make them happy. It is the same for those who love to hoard things as though wealth will buy happiness. It all adds up to nothing. The more wealthier people amass, the more so-called friends they will have to help them spend it. So, what do people gain? They gain nothing except to brag about their luxurious lifestyle.^[13] It is no wonder the Apostle Paul used Job’s words when he called the lust of money the root of all evil.^[14]

But this is only one part of the formula for a depraved life. There is also a factor called the pride of life. In today’s language, it might qualify as egotistical thinking. As a matter of fact, the Psalmist says that people wear their egos like a necklace to go with their robes of pretend morality.^[15] It was something that Daniel noticed in Nebuchadnezzar, the king of Babylon.^[16] The Apostle James says that this kind of attitude does not come from God but from the world. That means it is not divine but demonic.^[17]

COMMENTARY

No doubt, this is why Hilary of Arles (403-449 AD) said that the lust of the flesh is what pertains to our immoral physical appetites. In contrast, the lust of the eye proceeds from sinful thoughts. The pride of life is what relates to the vices of the soul. It involves excessive self-love, which does not come from the Father but the devil.^[18]

Thomas Aquinas (1225-1274) responds to the question whether or not sins differ specifically concerning causes? As some may say, it would seem that sins differ explicitly relating to their objectives. However, everything takes its identity from its source. Therefore, we classify sins according to their origin.

On the contrary, Aquinas says all sins would be alike since they are due to one cause if this were the case. For it is written, “Pride is the beginning of all sin,”[19] and, “The obsession over money is the root of all evils.”[20] Now it is evident that there are various species of sins. Therefore, sins do not differ according to their different causes.^[21] As Jesus said, “A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart.”[22]

In another place, Aquinas quotes Augustine of Hippo’s (354-430) comment on a passage of the Psalms, found in the Catholic Douay Version, “Things set on fire and dug down [stoked] will perish at the rebuke of Your countenance [face].” Aquinas interprets this as saying, “every sin is due either to fear-inducing false humility, or, to love igniting us to unnecessary enthusiasm.” He ties this to what the Apostle John says here about all the pride of life. In the end, it all adds up to this: You may be a proud bragger down here, but up there in God’s presence, you will become a cowardly beggar.^[23]

---

[1] One drachma was worth less than one half of a penny by today’s dollar.

[2] One mina was the amount (or weight) in silver or gold, about 565 grams of silver equal to $18.45 in Israeli shekels.

[3] One talent was the amount (or weight) in silver or gold, about 72 lbs., worth $60,000 today.

[4] The Characters of Theophrastus, The Loeb Classical Library, Trans. J. M. Edmonds, William Heinemann Ltd., London, 1929, pp. 54-55

[5] 1 Corinthians 10:1-6

[6] Galatians 5:17-18, 24

[7] Ephesians 2:3

[8] Titus 2:12; 3:3

[9] 1 Peter 1:14; 2:11; 4:2,3; See 2 Peter 2:10, 18

[10] Jude 1:16-18

[11] Genesis 3:6

[12] Psalm 119:36-37

[13] Ecclesiastes 5:10-11

[14] 1 Timothy 6:10

[15] Psalm 73:6

[16] Daniel 4:30

[17] James 3:15

[18] Hilary of Arles: Bray, G. (Ed.), op. cit., 1-3 John, p. 184

[19] Ecclesiasticus 10:15

[20] 1 Timothy 6:10

[21] Thomas Aquinas: Summa Theologica, Vol 2, pp. 786-787

[22] Matthew 12:35

[23] Thomas Aquinas: Summa Theologica, Vol. 6, pp. 134-135

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLV) 05/25/21

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

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

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

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

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

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

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

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

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

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

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

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

EXPOSITION

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

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

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[1] See John 5:42

[2] Cf. 2:5

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

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

[5] John 21:25

[6] Ibid. 3:16

[7] 1 John 5:19

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

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

[10] 1 Corinthians 10:12

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

[12] Matthew 6:21

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

[14] Matthew 6:33

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

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

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

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

[19] Numbers 11:4

[20] Psalm 78:17-18

[21] Romans 13:13-14

[22] John 1:3

[23] Ibid 8:44

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

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLIV) 05/24/21

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] Matthew 25:24

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

[3] James 1:27

[4] 1 John 5:19

[5] Acts of the Apostles 7:51

[6] Romans 9:6

[7] Psalm 119:117

[8] Ibid. 119:37

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

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

[11] See 1 John 2:19

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

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

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

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

[16] Romans 8:6

[17] 1 John 2:17

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

[19] John 3:16

[20] Genesis 1:31

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

[22] See 1 John 5:20

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

• 

CANCER IN OUR SOCIETY – BULLYING

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

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

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

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

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

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

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

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLIII) 05/21/21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] 1 John 5:9

[2] Ibid. 5:10

[3] John 14:1

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

[5] Malachi 1:6

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

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

[8] James 4:7

[9] Cf. 2 Timothy 1:7

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

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

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

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

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

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

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

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

[18] Ephesians 2:12

[19] Ezekiel 23:35

[20] Exodus 5:2

[21] Luke 19:14

[22] Psalm 10:4

[23] Isaiah 29:13

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLII) 05/20/21

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

EXPOSITION

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

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

COMMENTARY

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

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

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

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

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

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

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

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

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

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[1] John 15:19

[2] Romans 12:2

[3] Galatians 1:10

[4] Ephesians 2:2

[5] Colossians 3:1-2

[6] James 4:4

[7] Isaiah 13:12

[8] Leviticus 26:21

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

[10] Galatians 5:22-23

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

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

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

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

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

[16] Job 25:5

[17] Ibid. 4:18

[18] Ibid. 15:15

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

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