Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXII) 05/06/21

2:9a If anyone claims, “I have the Light of truth living in me,” but hates a fellow Christian brother or sister, that person is still full of the darkness of pretension.

EXPOSITION

John, no doubt, remembers when Jesus touched on this same theme while the disciples were with Him.^[1] And the Apostle Paul went over this subject in his letter to the Romans where he said; You know what God wants you to do and what is important because you learned it in the law. You may think you are a guide for the blind and a light for those in darkness. You might think you can show foolish people what is right and teach those who know nothing. Just because you have the law, you think you know everything and have all truth. You teach others, so why don’t you teach yourself? You tell others not to steal, but you are a temple robber.^[2]

John also knew that after many centuries, the Jews were all but unconscious of what the Scriptures said about Jesus when He came and the message He brought. As far back as the Psalm writers, this was already a problem.^[3] And the Apostle Peter gave his assessment of how a Christian should respond to getting more light of truth when needed. He told his readers that God’s power gives us everything we need for life and holy living. The Almighty gives it through His tremendous power. As we know Him better, we learn that He called us to share His spectacular glory and excellence. Through these, He gave us exceedingly great and precious promises. With these gifts, you can share in God’s nature, and the world will not ruin you with its corrupt desires.

Peter goes on to say, for this very reason, try your hardest to practice your faith with good intentions. That way, you will gain knowledge and allow you to develop self-control. In so doing, you will also grow more patient in your devotion to God. Such a commitment will lead to doing kind things for your brothers and sisters in the Anointed One. But remember this, to all these things, you must include love. For if you have these qualities and are still growing, they keep you from being barren and unfruitful in the knowledge of our Lord Jesus the Messiah. But those who don’t increase in these blessings become blind. They cannot see how they benefitted when the Lamb of God shed His blood and washed away all their past sins.^[4]

COMMENTARY

Clement of Alexandria (150-216 A.D.) believes that when John talks about the Light, we should understand it as “truth.” That’s why if a person knows the truth, they will keep God’s commandments. And, in verse five, by knowing the truth, they will love their fellow believer.^[5] No wonder Jesus said that if we experience the power of truth, have the Light, the truth, or Light, set us free from the darkness of sin.[6]

Bede the Venerable (672-735 AD) reiterates that the Lord told us to love our enemies, so if someone claims to be a Christian and hates their fellow brother or sister, they are still dead in their sins. It is good that John added the word “still” because everyone is born in the darkness of sin and remains there until enlightened through the Anointed One by the grace of baptism. But the person who comes to be baptized or eat the Lord’s Supper with hatred towards their fellow believer is still in the darkness, even if they think that God has enlightened them, nor can they get rid of the shadows of sin unless they begin to love.^[7]

Thomas Aquinas (1225-1274) answers whether hatred of one’s neighbor is always a sin? It would seem, says someone, it does not always have to be labeled a sin. For no sin is commanded or recommended by God. As King Solomon recorded God, saying, “My advice is wholesome. There is nothing devious or crooked in it.”[8] On the other hand, Jesus told His listeners, “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters – yes even their own life – such a person cannot be My disciple.”[9] So it is possible for Christians to hate.

Aquinas comes back with this: On the contrary, John says here in verse nine that anyone who hates their fellowman is in darkness. Now spiritual darkness is sin. Therefore, there cannot be hatred of one’s neighbor without sin. So, here’s my answer, says Aquinas; hatred opposes Love. Hatred of something evil is balanced by loving wholesome things. When it comes to our family or neighbor, we can love those things that we share concerning God and law and order. However, we are permitted to hate those things that would keep us from God and be peaceful society members.^[10] Therefore, hating one’s father, mother, sister, or brother falls within the realm of their opposition to our following the Anointed One.

Samuel E. Pierce (1746-1829) defines hate as follows: “To hate is to wish the worse on someone; hatred is deep-rooted meanness.” Sometimes, we use hatred as an expression of loving far less passionately than might naturally be expected.[11] The word “hate” does not imply positive hatred. Instead, it is the absence of the love expected from any believer as they exalt and glorify the Lord Jesus, the Anointed One. Pierce says that we may conceive hatred as a deep-rooted bitterness expressed from one person to another, bringing them aggravation and exasperation. In this epistle, John chiefly mentions it as an evil venom that brings unpleasant results with debilitating effects.^[12]

Richard Rothe (1799-1867) declares that to be a Christian, you must be “in the Light as John sees it.” The Apostle makes it clear that a Christian is one in whom the darkness passed away, and the pure Light is already shining. Being in the Light is made evident by the loved one has for their spiritual brother and sister. Not only, says Rothe, do those in the Light recognize this family love as a commandment any true believer should ignore. Instead, by its quickening brightness, the Light awakens this love as an inner necessity. So, it is not something we do when convenient, but it is something we are always on the lookout to do whenever possible. That’s the difference between claiming to have the new Light and walking in the Light.^[13]

Patton J. Gloag (1823-1906) says that the Anointed One saves us from eternal punishment through His sufferings; He forgives us of sin by shedding His blood. But mercy not only flows from the pains of the Anointed One but also purification. There is a cleansing efficiency in His blood, as John says here in verses seven and nine; thereby, the death of the Anointed One redeems us not merely from the guilt of sin, but the pollution of sin.

Gloag continues, sin is lawlessness,^[14] separation from the holy law of God. The soul is cut off from God and is in a state of spiritual death. And, just as sin is revolting against God’s law, and love is the sum of this law, any absence of love, whether in the form of selfishness or outright hatred, constitutes the essence of sin.^[15] Sin is universal in humanity; it belongs to the flesh. Unfortunately, it also tears down the soul and pollutes the mind, and corrupts the heart.^[16]

Marvin Vincent (1834-1922) points to a sensitive issue maintained here in the Anointed One’s words, “They that are not with me are against me.”^[17] People fall into two classes, those in fellowship with God and walk in light and love, and those who are not in accord with God and walk in darkness and disrespect of Him.^[18] No bridge allows crossing back and forth between the two. Neither can one chose to live in one from time to time and then in the other when convenient. A person must die to one to be alive in the other.

Alfred Plummer (1841-1926) points out that in previous passages, the Apostle John gave us a pair of contrasts: Light versus Darkness, Truth versus Falsehood, and here, Love versus Hate. These are possible inconsistencies between profession and possession, creed, and conduct. And what it all boils down to is whether a brother or sister in the Lord is truly a Christian.^[19]

Paul W. Hoon (1910-2000) shares that a loveless person does not know how unloving they are. It forces others to deal with this miserable fault. They have no idea where such an attitude will take them or to what disaster it will lead. In one sense, says Hoon, they walk in darkness because they remain blind to their lack of love; in other words because they continue to walk in darkness. Either they refuse to see the light in their loveless condition, or they cannot see it at all. Such consistent disliking progressively destroys the capacity for liking. As a result, they often cause others to stumble. That’s because bitterness causes them to lash out; their vindictiveness often injures the innocent; always looking for revenge poisons other people’s motives. Such hypocritical Christians, says Hoon, who claim to be in the Light while they despise their spiritual brothers and sisters, shames the Church, repels the earnest seeker, and promotes pessimism.^[20]

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[1] John 9:41

[2] Romans 2:18-21

[3] Psalms 82:5

[4] 2 Peter 1:3-9

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

[6] John 8:32

[7] Bede the Venerable: Bray, G. (Ed.), op. cit., 1-3 John, p. 181

[8] Proverbs 8:8

[9] Luke 14:26

[10] Aquinas, Thomas: Summa Theologica, Vol. 3, p. 439

[11] See Luke 14:26

[12] Pierce, S. E., An Exposition of the First Epistle of John, op. cit., Vol 1, p. 154

[13] Rothe, Richard: The Expository Times, op. cit., August 1891, p. 246

[14] 1 John 3:4

[15] Ibid. 3:15; 4:20

[16] Gloag, Patton James: Introduction to the Johannine Writings, op. cit., pp. 247, 249

[17] Luke 11:23

[18] Vincent, Marvin: Word Studies in the NT, op. cit., 332

[19] Plummer, Alfred: First Epistle of John, op. cit., p. 94

[20] Hoon, Paul W., The Interpreter’s Bible, op. cit., Vol. XII, p. 234

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXI) 05/05/21

^2:8 But what I write is also a new commandment. It is a true one; you can see its truth in Jesus and yourselves. The darkness is passing away, and the true light is already shining.

Robert Law (1860-1919) says that the Apostle John’s commandment on loving one another comes with a “new” instinct alive with a vital force, a spark from the Divine fire that kindles every soul into being. But to the Christian, it is “new” in another and unique capacity. Not new in its insight, but new in living awareness There are times when the Law of Love shines out with the splendor of sunrise when it reveals a new significance to the human conscience and enters upon a further stage in its destined conquest of human life. And this was embodied in the Anointed One. He became the new dynamic in “Love one another” by adding, “as I have loved you.”[1]

The love of the Anointed One, says Law, was symbolized in washing the disciples’ feet[2] and ultimately realized in laying down His life for those who became His “friends by love alone.”[3] He created a new commandment, giving humanity a fresh conception, and imposed an updated obligation. And this commandment is still “new” in Him. His whole Love expressed but did not exhaust itself in one act. He laid down His life that He might retake it. The Love of Calvary is an ever-flowing fountain. But also, in “you” – in the Christian life – the commandment is always in the present tense. It may qualify as “old” because it has been heard and accepted. But it is “new” because it continually replenishes itself in the activities of life, daily imparting fresh light and impulse in every heart it invades. There it is permanently posted as a life-transforming relationship with the Anointed One who declared in His inspiring words, “as I have loved you.”[4] ^[5]

David Smith (1866-1932) notes that the true God is opposed to the false gods, idols, which were “worthless things.”) The “true Light” of the Gospel – in comparison to the “dim light” in the Jewish Law – became the opposite of “false light” of human speculation and counterfeit reasoning. So when the Apostle John talks about issuing a new commandment, it’s the revelation of new truth as taught by the Anointed One, expressed by Him and in Him. His arrival caused the darkness of not knowing God pass and the Light of being His child to shine brightly.^[6]

Rudolf Bultmann (1884-1976) questions in what sense is an old commandment nevertheless a new one? It is not new as a phenomenon in the history of ideas but rather as a prophetic reality. It remains grounded on the love which Jesus bestowed on His own. Not only that, but it has, therefore, become real among believers as the love they have for one another. And the proof that it is accurate and working in us is made evident when we put it into daily practice. As John said, it’s like a new light has arrived, and the old darkness has fled. But when this brotherly and sisterly love fails to go into action, that person cannot claim to be enlightened.^[7]

Rev. Priestly L. Greville (1891-1976) disagrees with the KJV’s beginning of verse eight with the word “Again.” To him, it should read, “Yet.” (The NIV begins the verse this way.) In other words, the commandment John was quoting here was from a long time ago, yet, it was new because now it is understood by examining how the Anointed One lived and put it into practice. Jesus Himself implied that these things He quoted were already part of the past.^[8] However, Jesus takes many of these and revises them into something new from His perspective.^[9] Truly we can see that the commandments in the First Covenant were written by men under the influence of the Holy Spirit, but now the Word Himself is speaking of them as part of the Final Covenant.^[10]

Amos N. Wilder (1895-1993) focuses on John’s mention that the darkness is fleeing, and the light is dawning, just like the beginning of a new day. It helps explain why the charge to love one another can be called “new.” It can also see it in the words of the Apostle Paul, who saw the same darkness of the old worldly sinful-self that brought nothing into the present life which is doomed to pass away. As he told the Corinthians, “God chose things despised by the world, things counted as nothing at all, and used them to bring to nothing what the world considers important.”^[11] Not only that, but when we speak wisdom to full-grown Christians. This wisdom is not from this world or from the leaders of today. They die, and their wisdom dies with them.”^[12] Therefore, says Paul to the Romans, “The night is almost finished, and the day is almost here. So, stop doing things that belong to darkness and take up the weapons used for fighting in the Light.”^[13]

The Apostles John and Paul were on the same wavelength, says Wilder, when it came to the difference between hiding in the dark and living in the Light.^[14] It sounds like God’s words might have influenced the children of Israel in the wilderness: “In the past, you lived in Egypt, but you must not do what was done in that country. And you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their customs. You must obey my rules and follow them. I am the Lord your God.”^{[15] [16]}

Rudolf Schnackenburg (1914-2000) points to a significant theme in this part of the Epistle; that is, God expects us to obey and follow His Word. One of the essential elements of that theme of obeying Him is to love His other children, our brothers and sisters in the Lord. It is the very heart of Christian morality and the exact place where the false teachers realized their inability to prove any genuine spiritual relationship with God. John said that this commandment was both old and new. “Old” in the sense that it was taught by Moses as part of Torah long ago, but “new” in that the Messiah now explains it as a necessary part of life.^[17]

Raymond E. Brown (1928-1998) notes that Roman Catholic scholar Antonio Vicent Cernuda (1915-2011) states that we should not take the Greek alēthinos (“true”) as an adjective to the Greek noun phōs (“light”), but used as a substantive,^[18] the object of the verb. In other words, “the light manifested in the truth.” However, Brown joins most other commentators that there is no need for such an unusual translation. Indeed, it’s the other way around. The truth demonstrates itself through the Light – the Son of God.^[19]

Simon J. Kistemaker (1930-2017) makes the point that the Greek adjective kainos (“new”) suggests that the old has given birth to the new. The former still exists but is reflected in a new way through the new model – the same with believers. They come into existence through the new birth, but their old self is still there. However, people now see and understand them in a new light. In the same way, the First Covenant made way for the writing of the Final Covenant. It is a relevant interpretation of the old commandment to love one another seen in the new Light of Jesus the Anointed One.^[20]

Marianne Meye Thompson (1954) says that the Apostle John’s command to love one another can be called “new” for two reasons: First, it points to Jesus’ life as the example of the love God is expecting of us. Second, He manifested another example of this new love by his death. Jesus lived His whole life for others, not Himself. Nowhere in Scripture do we read about Jesus going on a vacation or establishing a religious center for the world’s masses to stream to as pilgrims to make Him not only famous but rich. If we look at it this way, when our Lord was born, God sent Him into the world with a million dollars worth of love and grace. He spent it all on others, none on Himself.

In setting an example of this love by His death, says Thompson, He did so for a lost and dying world to enjoy the same fellowship with God He had.^[21] Through His death, people worldwide of every race, color, gender, or social status.^{[22] [23]} Such actions on our part are not required, but the principles are. When we were born again through God’s love, grace, and mercy, we received a new life not just to benefit ourselves but also for others. And by our death to sin, we are freed to fellowship with all other believers as part of the body of the Anointed One, so we could share the good news with others that they can join us in the union with God and the Anointed One. Remember, when the Anointed One returns at the trumpet sound, “all,” not “some” of those who lay at rest in Him will rise simultaneously, and those still alive will “all” nor “some” be instantly changed to meet Him in the air.

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[1] John 13:34

[2] Ibid. 13:1-17

[3] Ibid. 15:13

[4] 2 Corinthians 5:14-15

[5] Law, R. (1909). The Tests of Life: A Study of the First Epistle of St. John, op. cit., pp. 233–234

[6] Smith, David: Expositor’s Greek Testament, op. cit., p. 176

[7] Bultmann, Rudolf: The Johannine Epistles, op. cit., p. 29

[8] See Luke 4:12; Cf., Matthew 2:5; 4:4, 6-7, 10; 21:13; 26:24, 31; John 6:31, 45; 12:14

[9] See Matthew 5:22, 28, 32, 34, 39, 44; 11:22, 24; 12:6, 36; 17:12; 26:29; Mark 9:13; Luke 6:27; 10:12

[10] Greville, Priestly L., The Johannine Epistles, op. cit., pp. 50-51

[11] 1 Corinthians 1:28

[12] Ibid. 2:6

[13] Romans 13:12

[14] See verses 9-11

[15] Leviticus 18:3-4

[16] Wilder, Amos N. The Interpreter’s Bible, op. cit., Vol. XII, p. 233

[17] Schnackenburg, Rudolf: The Johannine Epistles, op. cit., pp. 103-104

[18] Substantive refers to the basis of reality.

[19] Brown, Raymond E., The Epistles of John, op. cit., p. 268

[20] Kistenmaker, Simon J., James and I-III John, op. cit., p. 260

[21] See John 13:1; 1 John 3:16; 4:9-10

[22] See John 10:16; 11:5-52; 12:24

[23] Thompson, Marianne Meye, 1-3 John, op. cit., p. 58

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXX) 05/04/21

^2:8 But what I write is also a new commandment. It is a true one; you can see its truth in Jesus and yourselves. The darkness is passing away, and the true light is already shining.

Kenneth Wuest (1893-1961) paraphrases verses seven and eight this way: “Divinely loved ones, I am writing you an old commandment now new in quality, which you have had constantly from the beginning. The old commandment is the Word that you’ve heard before. Again, I am writing you a commandment new in quality, which fact is true in the Anointed One and you because it causes the darkness to fade away, leaving the Light, the true Light shining.”^[1]

John Owen discusses obedience to the Anointed One by looking at its nature and what causes it. He says there is a peculiar kind of respect for Him as Mediator and supreme authority over the church. He has confirmed all the moral law’s commands, giving them new characteristics in that he calls them “His commandments.” So, when He says, “It is my command that you love one another,” – the old law, then adds, “You must love your neighbor as you love yourself,” – the new law, John, then calls it a combination of old and new.^[2]

Daniel Whitby reminds us that those who participate in fulfilling the ceremonial laws and not like those who are wandering in darkness. Sometimes they are referred to as walking in the shadows since most Jewish ceremonies and Feasts were foreshadowing the real thing. So, believers, such as the Galatians, still stuck in the past, are not eternally lost;^[3] they have just lost their way.^[4]

In a compilation of older interpretations and explanations of Biblical passages in Torah called the “Yalkut Shimoni” (“gathering of Simon”), John Gill tells us that it is a compilation of older interpretations and illustrations between the eleventh and fourteenth Centuries. We find that the Jews expected “a new law” to be given them by the hands of the Messiah, and the new one He will be giving contains a new commandment on love, which is the fulfilling of the law.^[5] So, either the compilers of the Yalkut Shimoni considered the Apostle John as one of their seers, or else it was some unwritten oral tradition known by the Apostle John.^[6]

Samuel E. Pierce (1746-1829) exclaims that where the light of the knowledge of the glory of God manifests itself, it shines on the mind and into the heart, in the Person of the God-Man, Jesus the Anointed One. There is personal and most blessed communion enjoyed with the Lord. There, the commandment which the Anointed One gave will be engraved on the heart; it will be remembered and practiced; which may also be a part of the beloved John’s meaning: loving one another for the Anointed One’s sake. It is true of Him and us. His light on this command shines within us: we are under the sweet influence of the same: we most cheerfully practice it because the darkness of sin and error passed from us.^[7]

Alexander Maclaren (1826-1910) preached that light in all languages is the symbol of knowledge, joy, and purity. It is the source of life. Its very nature is to send out rays into and conquer darkness. Its splendor dazzles every eye; all things rejoice in its beams. Darkness is the type of ignorance, sorrow, and sin, while various revelations that enrich knowledge, purity and self-communication are the predominant ideas here.

John felt honored to give the world three great revelations, says Maclaren, “God is Spirit,” “God is Light,” and “God is Love.” And this profound knowledge includes all of them. Since light, which to the popular mind is apart from matter, may well stand for the emblem of spirit. Since to radiate is its inseparable quality, it represents light, which is the heart of God’s declaration is love. If then, we grasp these thoughts of absolute purity and self-impartation as the very nature and property of God, John tells us that we understand the core of the Gospel.^[8]

Maclaren goes on to say that Christian progress consists not in getting away from the fundamental facts, the elements of the Gospel. Instead, it consists of penetrating more deeply into these and feeling more of their power and grasp. Just as Greek mathematician Euclid of Alexandria’s[9] influence is in the definitions of axioms and postulates of mathematics from the beginning, we write all our books using the letters of the alphabet. Therefore, progress consists not in advancing beyond the fundamental elements but sinking deeper into their certainty. We must do the same with the basic truth that “God was in the Anointed One reconciling the world unto Himself.”^[10]

James Morgan (1859-1942) defines the darkness that disappears when the light starts shining. He says that for Christians, the uncertainty of Judaism is in the past; it served its purpose. But as the moon and stars disappear when the sun rises, so did Judaism’s influence on salvation when the Son of righteousness appeared on the horizon. Also, the darkness of heathenism is long gone. The call of the prophet is made for us. “Rise up and shine, for your light has come. The shining-greatness of the Lord has risen upon you.”[11]

Furthermore, the darkness of unaided and perverted human reasoning is part of the past, says Morgan. “For God in His wisdom saw to it that the world would never find God through human brilliance, and then He stepped in and saved all those who believed His message, which the world calls foolish and silly.”[12] But for others, “The darkness in our lives disappears, and the new light of life in the Anointed One shines in.”[13] That’s because “Your Word is a lamp to my feet and a light to my path.”[14] Therefore, “We Christians have no veil over our faces; we can be mirrors that brightly reflect the glory of the Lord. And as the Spirit of the Lord works within us, we become more and more like Him.”[15] So for everyone to know, “The people who sat in darkness saw a great light. And for those who lived in the land where death casts its shadow, a light has shone.”[16] Consequently, “While you have the Light, put your trust in the Light. Then you will be the sons of the Light.”[17] [18]

Albert Barnes (1872-1951) notes that verse seven begins with: “Brethren, I write no new commandment unto you.” And then verse eight starts with: “Again, a new commandment I write unto you.” To the casual reader, this may seem like a contradiction. That is, what I am now instructing is not new. It is the same doctrine that you’ve always heard with a contemporary twist.

Barnes also reveals there are varying views on what John referred to by the word commandment, whether it is the injunction in the previous verse to live as the Anointed One lived, or whether it is what he refers to in the following verses, the duty of brotherly love. Perhaps neither of these is precisely the Apostle’s idea, but he may mean in this verse to put in a general disclaimer against the charge that what he urged was new.

In respect to all that John taught, says Barnes, the views of truth he held, the duties he advised, the course of life he prescribed as proper for a Christian to live, he meant to say that it was not at all new. He originated nothing; it was the same system of doctrines they received since becoming believers. He might have felt persuaded to say this because he was apprehensive that some of those he had in view and whose principles he seemed to oppose might say that this was all new. The Christians the Apostle John wrote to clearly understood the nature of their faith as laid down by the Savior. In a somewhat different sense, he admits that there was a commandment to be considered for the Savior called it “new.”^[19]

John Stock (1817-1884) advises us that “truth” is both new and old. The revised version corresponds with the original. The commandment to love God and each other was first in the heart of God. The moral law is but the reflection of God, who is holy, just, and understanding.^[20] He sees it as a resemblance to Himself, which is our reason to rejoice. The giving of the Law on Mount Sinai was not its birth. When He created our first parents, love for God was written on the fleshly tablets of their hearts, and it was their delight to love their beneficent Creator and each other as themselves. Christianity is God’s grand scheme to restore all things. And where the Anointed One is believed in and obeyed, through the power of the vital union to Him by faith, love follows, and faith works by it; affection, not constraint, choice, not compulsion, leading disciples into the paths of righteousness. “On that day of Your power, Your people will come to you willingly.”^[21] It verifies the surrender of the sons of God of their souls and bodies to the Son of God.^[22]

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[1] Wuest, Kenneth S. (1961)., The New Testament an Expanded Translation, op. cit., which I have redacted to make it more understandable in today’s English.

[2] Owen, John: Christologia, Vol. 2, Ch. 11, p. 183

[3] See 2:11

[4] Whitby, Daniel: First Epistle of John, op. cit., p. 460

[5] Gill, John: Exposition of the Entire Bible (Kindle Location 340269)

[6] Cf. Jeremiah 31:33

[7] Pierce, S. E., An Exposition of the First Epistle General of John, op. cit., Vol. 1, p. 147

[8] Maclaren, Alexander: Sermons on First John, op. cit., The Message and its Practical Results.

[9] Euclid was a Greek mathematician best known for his treatise on geometry: The Elements. This has influenced the development of Western mathematics for over 2,345 years.

[10] Maclaren, Alexander: Commentary (Expositions of Holy Scripture), op. cit., (Kindle Locations 167732-167736)

[11] Isaiah 60:1

[12] 1 Corinthians 1:21

[13] 1 John 1:8

[14] Psalm 119:105

[15] 2 Corinthians 3:18

[16] Matthew 4:16

[17] John 12:36

[18] Morgan, James (1865)., An Exposition of the First Epistle of John, op. cit., p. 88

[19] Barnes, Albert: New Testament Notes, op. cit., 4812

[20] Romans 7:17

[21] Psalm 110:3

[22] Stock, John: An Exposition of the First Epistle Genera of St. John, op. cit., p. 91

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXIX) 05/03/21

^2:8 But what I write is also a new commandment. It is a true one; you can see its truth in Jesus and yourselves. The darkness is passing away, and the true light is already shining.

The concept of light and darkness representing those in union with God and those in partnership with the devil was not new. Even the Psalmist exclaimed, “The Lord is my Light and my salvation – so why should I be afraid?”[1] And what beautiful words for John to have memorized from the last prophet to write God’s message to His children: “You who reverence My Name, the Sun of Righteousness will rise with healing in His wings.”

The prophet Malachi poetically put the same thought by saying, “Goodness will shine on you like the rising sun with healing power in its rays. You will run free and happy, like young calves let out to pasture.”^[2] John expresses a similar thought in his Gospel.  And with such Light shining on us, we are less apt to go back into the darkness where unholy practices await anyone who returns to their former den of iniquity. So, stay in the Light because He is Light!

Just look at John’s own words: “Life began by Him. His Life was the Light for humanity. The Light shines in the darkness. The darkness has never been able to put out the Light.”[3] And for sure, John never forgot the words of our Lord when He told everyone in Jerusalem, “I am the Light of the world. If you follow me, you won’t have to walk in darkness because you will have the light that leads to life.”[4] And when the Master told the disciples that He did not have long to stay, He reminded them, “My light will shine for you just a little longer. Walk in the light while you can, so the darkness will not overtake you. Those who walk in the darkness cannot see where they are going.”[5] And to his young protégé, Timothy, Paul’s words of encouragement about the ministry of the Messiah on earth was that “He made all of this plain to us by the appearance of the Anointed One, Jesus, our Savior. He broke the power of death and illuminated the way to life and immortality through the Good News.”[6]

John turns a corner and says that he does have something new for them to realize, and that is, they must implement this new commandment in their lives before it is possible to obey the original one. And this new commandment came from the lips of the Anointed One: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other.”^[7] And this is very important; it will help those who watch you and hear you speak about your Christian faith, that you are indeed one of the Anointed One’s followers when they see how you love one another. As a matter of fact, the Anointed One repeated it later to make sure they understood its importance.^[8]

But as Paul saw it, there was more to be revealed. So, he told the Corinthians, you know of the generous loving-favor shown by our Lord Jesus the Anointed One. Although He was rich, He became poor for your good. In that way, He gave up everything so that He could richly bless you.^[9] And since we are God’s dear children, we must try to be like Him. So, live a life filled with love, following the example of the Anointed One who loved us so much, He offered Himself on our behalf like a sweet-smelling incense and sacrifice to God.^[10]

Even the Apostle Peter found this a necessary word of encouragement and pointed out that since Jesus went through everything we’re going through, and more, we must learn to think like Him. We ought to think of your sufferings as a withdrawal symptom from that old sinful habit of always expecting to get our way. Then we’ll be able to live out our days free to pursue what God wants instead of chasing our desires, trying to enjoy life like unbelievers.^[11] In other words, it’s almost like going through detoxification to get rid of the addiction to the enslaving habits of this world. Just trying to avoid such things is not enough; our sinful tendencies must be nailed to the cross with our Lord so that they become a dead thing to us.

When John speaks of the darkness of ungodliness fading away, he implies the world before they saw the Gospel’s Light in the incarnation of the Son of God who came to live among us. We find a similar refrain when King Solomon said, “Take a look outside, the winter is past, the rain is over and gone, the flowers are coming through the ground. Now the season for singing is here. We can even hear the cooing of the returning turtle-dove throughout our land.”^[12] And who can forget those inspiring words of the prophet Isaiah, “Those people who live in darkness will see a great Light. They live in a place as dark as death, but a great Light will shine on them.”^[13]

The Apostle Paul may have had a similar thought when he issued an alarm to the Roman church that “the night is almost over.” They needed to know that the day was almost here when the whole world would know about Jesus the Messiah. So, stop doing the things done in darkness and take the weapons that help us fight for the Light.^[14] He gave the Corinthians a similar warning.^[15] Even the Ephesians were subject to such a period of heathen darkness before the Light came to them.^[16] And Paul encouraged the Thessalonians that they are children of the Light and the day. They are not of the dark or the night. So, stay awake! Don’t fall asleep like others have done! Watch out; keep your minds alert to what is happening.^[17]

“Anyone who goes to sleep at night because it gets dark will awaken in the morning when the light dawns.” So, says John, those who were spiritually asleep in the darkness of ignorance about God are now spiritually awake because the Light has come. But not just any light. As the Psalmist says, “The Lord is my Light and Savior. So, why should I fear anyone? The Lord is my fortress, protecting me from danger. So, I will be afraid of no one?”^[18]

COMMENTARY

Œcumenius (700-800 AD) states that this commandment is new in that it is no longer restricted to Israel as it was under Moses’ law. Under that law, every person was responsible to love their friends and to hate their enemies. But Jesus then turned that around by saying that we should love our enemies and do good to those who hate us.[19] John was concentrating on the fact that these people are human beings like ourselves and not worrying about how they feel toward us.^[20]

In what sense is this commandment to love one another new, asks Isho‘dad of Merv (800-900 AD)? To John, the term “commandment” means the revelation of the dispensation. It cannot be called new concerning God, but from the human point of view, it was a mystery hidden in the Creator from the beginning.^[21] Clement of Alexandria says the darkness is the darkness of perversion, and the light is the light of faith, working in us according to God’s foreordained plan.^[22]

Richard Rothe (1799-1867) tells us that we cannot understand the first half of this verse without knowing the last half. The fact that the Apostle John says it is new only means that it is now reinterpreted by the Anointed One for use by those who follow Him whenever or wherever taught. All we have to do is read the story of the Good Samaritan to see what a change our Lord made in loving our neighbor as ourselves.^[23] It is not something we do out of obligation or an act forced on us by an emergency. It should always be on a believer’s mind. Furthermore, it was certainly on our Lord’s mind everywhere He went.^[24]

But then John says, it is essential to understand this “because” the darkness is passing and the Light is already shining. Rothe points to how the vagueness of this statement has led to many interpretations. If “ignorance” is taken as “not knowing,” it leaves it open to defining what uninformed people needed to hear. Or, if we take “darkness” to imply the pre-Christian age and the non-Christian condition of humanity, it is speaking of two periods in time.  But somewhat deeper, if we see “darkness” as the world without the presence of the Anointed One, then it is His Light that is shining for all to see. So, the believer’s role in loving one another in this transition from the old to the new requirements that the world must be able to see the change made when they went from being pagan to Christian. John does not leave us in the dark; verses nine and ten explain it best of all.^[25]

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[1] Psalm 27:1; cf. 36:9; 84:11

[2] Malachi 4:2

[3] John 1:4-5, 9

[4] Ibid. 8:12

[5] Ibid. 12:35

[6] 2 Timothy 1:10

[7] John 13:34-35

[8] Ibid. 15:12-15

[9] 2 Corinthians 8:9

[10] Ephesians 5:1-2

[11] 1 Peter 4:1-2

[12] Song of Solomon 2:11-12

[13] Isaiah 9:2; See 60:1-3

[14] Romans 13:12

[15] 2 Corinthians 4:4-6

[16] Ephesians 5:8

[17] 1 Thessalonians 5:5-6

[18] Psalm 27:1

[19] Matthew 5:43-45a

[20] Œcumenius: Bray, G. (Ed.), op. cit., 1-3 John, p. 180

[21] Isho’dad of Merve, Bray, G. (Ed.)., 1-3 John, op. cit., p. 180

[22] Alexander, Clement, of, Adumbrations, p. 180

[23] Luke 10:25-37

[24] Acts of the Apostles 10:38

[25] Rothe, Richard: The Expository Times, op. cit., August 1891, p. 163

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXVIII) 04/30/21

^2:7 My dear friends, I am not writing a new command to you. It is the same command you have had since the beginning. This command is the teaching you have already heard

To put this another way, John was teasing his readers much like a person who stands before an audience and says, “I’m going to tell you something you already know, you’ve heard it from the time of your conversion. It has to do with loving. Yet, I will explain it in a new way because Jesus not only preached this commandment but practiced it to the fullest. In fact, you are already doing what Jesus said you should do. Furthermore, anyone who claims they know all about it but doesn’t practice it is wandering around in the dark.” At this point, everyone in the audience is yelling, “tell  us what you are going to tell us! Don’t keep us hanging like this.” Finally, the speaker says, “Only when you obey this old commandment that Jesus revised, namely, to love your fellow brother and sister in the Lord, will you be living openly in the light of understanding.”

Theologian Augustus H. Strong (1836-1921) offers an insightful thought about how an old commandment is also a new commandment. He points out that “No one can know a person’s thoughts except that person’s spirit, and no one can know God’s thoughts except God’s Spirit. And we have received God’s Spirit (not the world’s spirit), so we can know the wonderful things God has freely given us.”[1] As the Roman statesman Cicero said, “Nemo igitur vir Magnus sine aliquo adflatu Divino unquam fuit.” (“Therefore, no great man ever existed who did not enjoy some portion of divine inspiration.”)^[2] But dull minds, says Strong, cannot figure out the sayings of the Scriptures, no sinful heart can see the progress of theology from the very first prophecy. For some, the maxim, “The wages of sin are death, but the gift of God is eternal life,”[3] seems beyond their comprehension.

Teachers are needed to demonstrate how theories work or don’t work. The Holy Spirit is required to show us that the “new commandment” illustrated by the death of the Anointed One is only an “old commandment” from the beginning now transformed. The Holy Spirit enables us to enter into the meaning of the Holy One’s revelations in both Scripture and nature, interpret the one by the other, and work out original demonstrations and applications of the truth.^[4] Strong’s presentation is somewhat unclear by bringing the natural and supernatural together to make the identical point. However, so is the doctrine of the incarnation in which the Son of God became the son of man, two in one, both for the same purpose.

Harry A. Ironside (1876-1951) says there are three distinct beginnings emphasized in Scripture. First, “In the beginning, God created heaven and the earth.”^[5] Secondly, there is a beginning that goes even further back when “In the beginning was the Word and the Word was with God.”^[6] Now, in verse seven, we have that which “was from the beginning” of a new dispensation, the onset of Christianity.^[7]

Stephen S. Smalley (1931-2018) sees John’s use of the Greek noun entolē, which is translated here as “commandment,” and implies an order, a charge, precept, and an injunction. Smalley points to the fact that “command” is used in the singular. There is the possibility that in John’s mind, the command he is about to reveal is the only command needed to fulfill the whole Law as outlined by Jesus to the one who questioned what was the greatest of all commandments.^[8] Therefore, since Jesus fulfilled the entire Law by His actions, by having Him dwell in us when we obey Him and His words, we also fulfill the Law.^[9]

Michael Eaton (1942-2017) refers to the common expectation that the Messiah would bring a new and unsurpassed final era in the story of the human race. As such, Eaton demonstrates the thinking of pre-Christian believers this way:

                              Moses’ Days                                               Jesus’ Day

Messiah is coming>>>>>>>>>>>>>>>/Messiah had not yet come……….……………………

But then Jesus came. He started preaching His message: “The kingdom is at hand,” But it soon became apparent that although the Messiah’s days had begun, the Moses’ days had not finished. There was an overlap “upon those that the culmination of the ages would come.”[10] Therefore, the position of the Christian since Jesus came is as follows:

Moses’ Day                                            Jesus’ Day

Messiah is coming>>>>>>>>>>>>>>/Messiah is here>>>>>>>>>>>>>>>>>>>>>>

The new days of God’s kingdom came, says Eaton, while the world’s empire was still in full power. It was only after His death and resurrection that He defeated the world realm leader. That’s when the Anointed One declared all authority in heaven and on earth were His.[11] Therefore, those still under the rule of Satan’s dynasty found themselves on the losing end; those in the kingdom of heaven became winners for eternity.[12]

2:8a Yet, this commandment I’m writing to you about is new. Jesus lived the truth of this commandment, and He is living in you. That’s because the darkness of godless thinking is disappearing, and truth-light is shining brightly.

EXPOSITION

When reading this first part of verse eight, we cannot help but think that the Apostle John is quoting the master’s words.[13] The Apostle Paul wrote how Jesus put His words into action by becoming poor for our good.[14] Paul even told the Ephesians to do what God would do, facing the same situations they encountered each day that called on love in action.[15] It was our Lord’s action, said the Apostle Peter, that helped us have trust and hope in God to be there when we need Him.[16] And, says Peter, “Since the Anointed One suffered and underwent pain, you must have the same attitude He did; you must be ready to suffer, too.”[17]

We don’t know if John was a devoted reader of the works of King Solomon. Still, when sharing that he saw the coming of the Light for understanding to drive away from the darkness of misunderstanding and deception, it paints a similar picture to Solomon’s words.[18] However, since John knows of Jesus’ preference of Isaiah’s words, he could easily recall the prophet’s proclamation: “The people who walk in darkness will see a great light. The light will shine on those living in the land of dark shadows.”[19]

In addition, there was Zechariah, the father of the prophecy about John the Baptizer where he said, “Because of God’s tender mercy, the morning light from heaven is about to break upon us,
to give light to those who sit in darkness and the shadow of death, and to guide us to the path of peace.”[20] And indeed Jesus did, and even confirmed Zechariah’s prophecy about Him.[21]

The Apostle Paul stood before King Agrippa and gave an account of His calling and ministry. He told the magistrate that the Anointed One told him he would be sending him out to the Gentiles, “To open their eyes so that they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people, who are set apart by faith in me.”[22] And perhaps John heard the Apostle Paul talk about his message to the Roman believers that the night is almost gone, the day is almost here.[23] Furthermore, Paul told the Corinthians that Satan hates the glorious light shining from the Gospel.[24] And when John became the pastor of the congregation in Ephesus, they may have shared with him Paul’s letter that said, “Once you lived in darkness. Now you are living in the light that comes from the Lord. Live as children who have the light of the Lord in them.”[25] He also congratulated the believers in Thessalonica on being children of the light and not of the darkness.[26]

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[1] 1 Corinthians 2:11-12

[2] Cicero, De Natura Deorum Academica, The Loeb Classical Library, Vol. XIX, William Heinemann Ltc., London, 1951, Bk. II, p. 282, ⁋167

[3] Romans 6:23

[4] Strong, Augustus H., Systematic Theology, Vol. 1, p. 93

[5] Genesis 1:1

[6] John 1:1

[7] Ironside, H. A. The Epistles of John and Jude (Ironside Expository Commentaries), op. cit., (Kindle Location 86)

[8] Matthew 22:37-39

[9] Smalley, Stephen S., Word Biblical Commentary, Vol. 51, op. cit., p. 55

[10] 1 Corinthians 10:11

[11] Matthew 28:18

[12] Eaton, Michael, 1, 2, 3, John, op. cit., pp. 59-60

[13] John 13:34; 15:12

[14] 2 Corinthians 8:9

[15] Ephesians 5:1-2

[16] 1 Peter 1:21

[17] Ibid. 4:1

[18] Song of Solomon 2:11-12

[19] Isaiah 9:2; See 60:1-3; Matthew 4:16

[20] Luke 1:78-79

[21] John 12;46

[22] Acts of the Apostles 26:17b-18

[23] Romans 13:12

[24] 1 Corinthians 4:4

[25] Ephesians 5:8

[26] 1 Thessalonians 5:5-6

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXVII) 04/29/21

^2:7 My dear friends, I am not writing a new command to you. It is the same command you have had since the beginning. This command is the teaching you have already heard

Didymus the Blind (313-398 AD) says that some people objected to what the Apostle John was teaching as a new thing, so he insisted it was not that way.^[1] As odd as this may sound back then, I don’t think it would be unusual today. Read the sermons preached in America’s pulpits 100 years ago and compare them to the present age. When was the last time you heard a message on the cross, on the ravages of sin, on sanctification, on holy living, on the resurrection, on the Anointed One’s ascension, on Pentecost, or heaven and hell? The same is true now as it was in John’s day. These things are not new; they’ve been part of the Gospel from the beginning.

Andreas of Cæsarea (600-700 A.D.) says that some may ask if those who have known Jesus from the beginning did not hear about His commandment to love one another? Since they were not Jews (as appears from the end of the letter and told to stay away from idol worship). People everywhere have heard it from Torah?^{[2] [3]} It is often an excuse when they catch someone breaking God’s laws and even man’s laws. “Sorry, officer, I didn’t know you couldn’t change lanes without putting on your turn signal.”

John Trapp has an interesting observation about the Apostle John’s confession that he is not writing anything new regarding loving God and each other. Trapp says that John thoughtfully erases any misgivings of this law being a novelty. We should never set a jealous eye upon that which is new and stop walking on the old-fashion highway;[4] in the footsteps of the saints traveling the ancient paths.[5] God’s children come from a long line of ancient saints.[6]  But idolaters are said to sacrifice to new gods recently appeared.[7] Truth, like wine, is better with age.[8] And of witnesses, Aristotle well saith, the older they are, the more credible because they are less corrupt. As we hear the newest philosophy, as opposed to the most ancient theology, we may justly suspect them of falsehood and delusions, who assume themselves inspired to utter new revelations, bringing to light new truths.^[9]

In one of John Wesley’s sermons on Christian Perfection, he addresses those who might object to reading this as the Apostle John talking to fellow believers in the faith. John’s answer makes it clear: “We know all things that are needful for your souls’ health” The Apostle never intended to go on and on about this. So, not allowing him to speak it in absolute terms is evident. The Apostle’s own words later in this chapter state plainly: “I am writing these things to warn you about those who want to lead you astray,”[10] as well as the words he heard from the Master, “Watch out that no one deceives you.”[11] It would have been altogether needless if his readers who had that anointing from the Holy One were not susceptible to forgetting or being mistaken.^[12]

Adam Clarke notes that there seems to be a contradiction between verse six (“I am not writing a new commandment for you.”) and verse seven (“I am writing a new commandment for you.”) The Apostle John does not appear to speak about any differences in the essence of the guidelines related to more Light and faith existing in salvation under the Law or Grace. God always wanted people to walk in His Light by loving Him through one another. But the commandment to do so received greater spiritual meaning and additional light when issued by the Anointed One.^[13]

In his remarks here on verse seven, Augustus Neander notes that John’s object was not to offer anything new to the congregations. He desired to awaken in them a living sense of what had always been the focus of his instructions. He meant it to guide them in the proper application of that which they already knew. That is why he held up before them the one command of the Lord, which was the sum and substance of all other commandments. The essential nature of practical Christian living stood on this foundation of loving God by loving each other. He wanted to have it etched in their hearts anew, so it would speak louder than ever.^[14] So, preaching the Gospel over and over again is beneficial for any congregation to hear. To press it harder and harder into their hearts and minds.

Frederick Maurice notes that it is a curious phrase, “we know that we know Him.” In other words, we must be confident that we know who He is. But it is a familiar one to us in other applications. I say to a friend, “Are you sure you know that person? I am aware that you meet them often. You see them, perhaps, every day; you work with them; you talk with them. But are you sure you know that you know them? Have you got any real insight into their character? Have you any confidence that you are not thinking of them better or worse than they deserve?” These are questions that we often ask and to which we get various answers.

“Sometimes the answer is quite confident,” says Maurice. “I am certain that they are, or that they are not an honest, or a kind, or a wise person.” And yet, it may not inspire us with confidence. We may say, or we may think, “Is that person deceptive? Did they gain my trust through flattery? In due time the mask will fall off, and you will find out your mistake.” To this, you might say, “You’re not the person I thought you were. You fooled me with your pretentious acts of kindness.” You may also find that you misinterpreted their intent. They’ve proven to be a much more dependable friend than you gave them credit.

That’s why now, and then, we are convinced that a friend holds the same opinion about that person. You still are not sure how you arrived at the same belief. Maurice says he thinks it is because your friend helped you understand and appreciate that person. They helped throw light upon what we experienced in the person’s presence to see the wrong impression we formed of them. However, even their good recommendation, especially a very favorable one, still does not satisfy us. We are determined to verify it. We must get to know that person of whom our friend speaks so highly. In the end, we want to be able to say, “I know that I know that person.”^[15] It seems that Maurice took the long route to explain that we cannot say we know that we know a person until we experience it ourselves. Of all people, this is true of Jesus, our Lord and Savior.

Christopher Wordsworth believes that the Apostle John’s aimed his mention that he is not writing a new commandment was what he accused the Judaizers and false apostles of doing. They were treating the Gospel as being modifiable, making it thus a novelty. They attempted to limit the mercy of God to only those who were willing to live under the bondage of the Law. Furthermore, they also sought to restrict God’s love to only the Jews or Israel. But John tells his constituents that the Christian doctrine of love is for humanity, and it has been so from the beginning.^[16]

Daniel Whedon (1808-1885) remarks that the Apostle John interrupts the current line of thinking twice in this chapter to express his writing’s purpose and feeling. Other writers might have done this in their introduction, but he began with total confidence in his subject, and he makes his remarks parenthetically. This interlude in verses seven and eight meets head-on the objection that his doctrine is a novelty.^[17] We might compare it to someone describing the beauty of some wonder of the world, who would interject: “I know what I’m talking about, I’ve been there and saw it with my eyes.”

William Alexander (1824-1911) points out two different Greek terms translated by the same English word here in Epistles. The first is the adjective kainos (“new”), which means: “recently made, fresh, recent unused.” The second is the adjective neos (“new”), which implies: “young, youthful.”^[18] Alexander notes that kainos is used here in verse seven. It signifies that it is new in quality to that which it replaces or supersedes as being antiquated or inferior.^[19] However, John is not doing away with the original commandment; he is giving a revised edition. And the revisionist is none other than Jesus the Anointed One.^[20]

John James Lias (1834-1923) finds that the first question Bible commentators have asked, how is this commandment to love one another fulfilled? The natural reply has been, “brotherly love.” However, some commentators say it is likely that the Apostle chose to introduce the question of brotherly love this way. He does not mention it until verse ten. That brings up another question. Was this commandment already in his mind before he wrote it down, was he just waiting for the right moment? Or, did John purposely choose to introduce it this way?^[21]

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[1] Didymus the Blind, Bray, G. (Ed.), op. cit., 1-3 John, p. 179

[2] Matthew 13:34

[3] Andreas: Bray, G. (Ed.), op. cit., 1-3 John, p. 180

[4] Jeremiah 16:6

[5] Ibid. 18:15

[6] Isaiah 44:7; Cf. Hebrews 12:1-2

[7] Dueteronomy 32:17

[8] Luke 5:39

[9] Trapp, John: On Epistles of John, op. cit., p. 726

[10] 1 John 2:26

[11] Matthew 24:4

[12] Wesley, John, The Works of, Vol. 6, Sermon 10, p. 11

[13] Clarke, Adam: First Epistle of John, op. cit., 370

[14] See Revelation 3:3

[15] Maurice, F. D., The Epistles of St. John, op. cit., pp. 70-71

[16] Christopher Wordsworth: NT with Introduction, op. cit., p. 110

[17] Whedon, Daniel D. Commentary on NT, op. cit., p. 259

[18] See Hebrews 12:24; cf. 1 Peter 5:5

[19] Alexander, William: The Expositor’s Bible, op. cit., First Epistle of John, p. 130

[20] John 13:34

[21] Lias, J. J., The First Epistle of John with Exposition, p. 77

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXVI) 04/28/21

^2:6 If we say we live in God, we must live the way Jesus lived.

Stanley L. Derickson (1940) mentions that we know enough of the maturing of children to see that they often choose a model to pattern themselves after. Even in adulthood, we often shape ourselves after our heroes. God knowing His creatures, desired to give them a model that was worth emulating. Many of our models are flawed, yet we follow their example. God wants us to adopt the lifestyle of the Anointed One, the man who lived the perfect existence. As a matter of fact, we can observe this concept in a well-known text that we wouldn’t typically tie with this saying: “Be holy for I am holy.”[1] If we follow the Apostle Peter’s caution, we will naturally pattern ourselves after the Lord. As we take the Anointed One as our model, we are not only making the man Jesus our example, but we are copying the God of the universe.[2] ^[3]

Michael Eaton (1942-2017) finds three aspects of “abiding” in this verse.

            (i) God’s anointing given at our first conversion “continues” or “remains with us – it                          “abides” in us.

            (ii) We must let the Word of the Gospel continue to work in our own lives – it “remains”                               in us by our continuing co-operation.

            (iii) In this way, we remain in fellowship with the Father and the Son.^[4]

In other words, God started the relationship by sending His Spirit to dwell in us, then He sent His Word to guide and motivate us, and then He opened the door of fellowship with Him and His Son. None of this happened as a result of our efforts. Just like He put the earth in orbit around the sun, He keeps it turning to give us day and night, and it will not end or slow down until He says so.^[5]

Pope Paul VI (1897-1978) issued a thought-provoking decree that reads: “The mission of the Church pertains to the salvation of mankind, which is to be achieved by belief in the Anointed One and by His grace. The apostolate of the Church and all its members is primarily designed to manifest the Anointed One’s message by words and deeds and communicate His grace to the world. This is done mainly through the ministry of the Word and the sacraments, entrusted in a special way to the clergy, wherein the laity also has their very important roles to fulfill if they are to be “fellow workers for the truth.”^[6] It is especially on this level that the apostolate of the laity and the pastoral ministry are mutually complementary.^[7] It clearly points to what the Apostle John is saying here about true fellowship with the Anointed One.

Douglas S. O’Donnell (1972) states that a Spirit-filled life or a Coram Deo (“before God”) lifestyle is one of union with and imitation of the Anointed One that is uniquely characterized by faithfulness to the Anointed One’s commandments.^[8] I would add that we should do more than imitating the Anointed One to be like Him; we should be stimulating ourselves to act like Him.

Tom Thatcher (1973) tells us that in the previous chapter, the Apostle John established the fundamental belief difference between believers and the world; he turns to tests that will distinguish the behavior of believers from outsiders. While the first set of analyses focused on nonbelievers, John now highlights the life of the Christian. Consistent with the emphasis on tradition in chapter one, believers are distinct because they “obey His commands” (verse three); that is, they live by the teachings of the historical Jesus.^[9]

David Guzik (1984) provides a list to consult to determine if any change in our relationship with God and sin. Here are the questions he wants us to ask ourselves:

• As a Christian, do we no longer love sin as we once did?
• As a Christian, do we no longer brag about our sin as we once did?
• As a Christian, do we no longer plan to sin as we once did?
• As a Christian, do we no longer fondly remember our sins as we once did?
• As a Christian, we should never fully enjoy our sin as we once did.
• As a Christian, we should no longer feel comfortable in habitual sinning as we once did.

All this adds up to, says Guzik, is that we no longer love sin more than God. We may deject some sin in our hearts, even if we cannot wholly reject it. Also, sin may still have a small place in our hearts, but it cannot be allowed to sit on the throne.^[10]

Martyn Lloyd-Jones (1988-1981) thinks we should all remember that the Christian’s existence is a “life;” it is not a matter of intellectual assent to doctrine, and, therefore, they have to deal with the whole thing efficiently. Specific causes will interrupt their fellowship with God, and they must be conscientious about them. That’s why John deals with these matters. One of those is, “Are you sure you know God? (verse 3). Another is, are you disobeying God’s commandments and not living in the truth, but rather, you are living a lie? (verse 4). A third one is: are you obeying God’s Word as a sign of your love for Him? (verse 5). And finally, are you living in union with God as Jesus did? (verse 6).

Lloyd-Jones goes on to say that the Apostle John does not say, “If you live that life, you are making yourself a Christian,” but rather, “If you are a Christian, this is how you are to live your life.” If you have the life John talks about, it is bound to show itself, and if it does not, you have not acquired that life. That is logical; it is inevitable. These are not matters to be argued about; we just face the facts. You cannot be receiving the life of the Anointed One without being in union with Him, so you can become more and more like Him. You cannot claim to walk in partnership with God without keeping His commandments. Likewise, you cannot know God without immediately loving Him. Love always manifests itself by doing what the object of your desires wants to do. Loving and doing, says Lloyd-Jones, is the necessary test we all will face and must pass to be called a genuine Christian.^[11]

2:7a Dear friends, I am not writing a new commandment for you; instead, it is an old commandment you’ve known about from the very beginning.

EXPOSITION

Here it appears that John took a deep breath before he began his next phase in instructing them on how they should not only conduct themselves in the world but before the eyes of the world. The Apostle Paul had such an experience. He went to Athens to preach the Gospel to both Jews and Greeks. Some of the Epicurean and Stoic philosophers argued with him. Some of them said, “This man doesn’t know what he is saying. What is he trying to communicate?” Paul was telling them the Good News about Jesus and the resurrection. So, they said, “He seems to be telling us about some other gods.” They took Paul to a meeting of the Areopagus council. They said, “Please explain to us this new idea that you have been teaching.”^[12]

In other words, we must not only be ready to live a holy life and adhere to the beliefs explained in the Gospel but be able and willing to explain it to them when asked. And so, like the Apostle John, we must learn that there are no new revelations. He has revealed all secrets needed for our salvation. That’s why John says here that what he is about to share is not new but something they heard at the very beginning of their walk with the Anointed One. It is the same tactic John used in his second letter.^[13] And in this case, it was one of the Anointed One’s favorite topics repeated from Torah, love your fellow man as much as you love yourself.^[14] And, as Jesus taught, it all begins with loving God more than we love ourselves.^[15]

The Apostle Paul proved to be a great defender of this same principle. He made it an essential part of his letters to the Romans[16] and Galatians.[17] Even the Apostle James felt compelled to tell his readers that one law rules over all commandments. It is known as the “Royal Law” and says: “Love your neighbor the same as you love yourself.” If you obey this Royal Law, you are living right. But if you are treating one person as more important than another, you are sinning. You are guilty of violating God’s law. Anyone who is aware of all God’s laws but fails to obey even one is guilty of breaking them all.^[18]

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[1] 1 Peter 1:16

[2] Ibid. 2:21

[3] Derickson, Stanley L. Notes on Theology, The Incarnation, p. 347

[4] Cf. 1 John 3:6, 9, 14, 17, 24; 4:12, 13, 16; 2 John 1:2, 9

[5] Eaton, Michael, 1, 2, 3 John, op. cit., p. 54

[6] 3 John 1:8

[7] Decree on the Apostolate of the Laity “Apostolicam Actuositatem” Solemnly Promulgated by his holiness Pope Paul VI, November 18, 1965, Chapter II, Objectives, (5)

[8] O’Donnell, Douglas Sean: 1–3 John, op. cit., (Kindle Locations 874-875)

[9] Thatcher, Tom: 1, 2, and 3 John, Jude, op. cit., (Kindle Locations 5516-5519)

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

[11] Lloyd-Jones, Martyn, Life in Christ, op. cit., pp. 182, 190

[12] Acts of the Apostles 17:18-19

[13] 2 John 1:5

[14] Leviticus 19:18

[15] See Deuteronomy 6:5

[16] Romans 13:8-10

[17] Galatians 5:13

[18] James 2:8-11

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXV) 04/27/21

^2:6 If we say we live in God, we must live the way Jesus lived.

Robert Law (1860-1919) points out that verses three through six contain a threefold statement of the matter to be tested and the test appropriate to it and both on an ascending scale.

THE TALK	THE TEST
2:3-4 We know God, so,	that we keep His Commandments
2:5a The Love of God is so perfected in us	that we keep His Word
2:5b We so abide in Him	that we walk even as He walked.[1]

Arno C. Gäbelein (1861-1945) sees the Apostle John now giving the characteristics of the true believer’s life, the eternal life, and applies specific tests. The profession of a Christian is that they know God. But how do we know that we know Him? The answer is, “If we keep His commandments.” It is not legality that puts the believer back under the law. Obedience is an outstanding attribute of those who’ve received everlasting life. They are determined to do God’s will. The Anointed One walked on earth in obedience. His daily nutrition was to do the will of Him that sent Him.[2]

Since His life is in us as believers, says GäbeleIn, it must manifest itself in obedience to the will of God. We find the same in sanctification, set apart, to the obedience of Jesus the Anointed One.[3] Ours is not sinless obedience as it was with Him; while the believer has their heart set on obeying the Lord and doing His will, they often fail and stumble, but they continue to aim at doing God’s will, for that is the nature of the reborn spirit. We see this in John’s words, “The one that says, ‘I know Him’ yet does not keep His commandments, is a liar and the truth is not in them. But whoever keeps His Word, God’s love is perfected in them. As a result, it assures that they are in union with Him.”^[4]

William Barclay (1907-1978) tells us that years after the Gospels and writings of the Apostles became known, pagan Greek playwrights began to produce stage productions that sought to portray God having an emotional experience. The characteristic religious phenomenon of those days was the “Mystery Religions.” In any view of the history of any religion, they are an astonishing feature. Their aim was union with the divine, and they were all in the form of passion plays. They offered mythical gods who lived and suffered, died a cruel death, and rose again. The beginner received a long course of instruction and was urged to practice strict discipline. They pushed the trainee to an intense pitch of expectation and emotional awareness. They were then allowed to come to a passion play in which the story played out on stage was of the suffering, dying, and risen god.

They designed everything to heighten the emotional atmosphere. There was crafty lighting, sensuous music; perfumed incense; and a captivating liturgy. In this atmosphere, the worshiper identified themselves with the experiences of the god until they could cry out: “I am you, and you are I,” as they shared the god’s suffering and also shared its victory and immortality.^[5]

Paul W. Hoon (1910-2000) makes a good point by noting that we should not urge people to live a Christian life by obeying all kinds of laws. Instead, all motivation comes by offering the opportunity of living by imitating Jesus’ example and fellowship with His presence. And the more they faithfully walk as He walked, the more they find His Spirit continuously helping to get rid of their sinful desires and bringing their spirit into a genuine union of the knowledge of God’s love and fellowship.^[6]

Donald W. Burdick (1917-1996) finds in verses two through six a repetition of the examination found in 1:5-7, using different terms and figures of speech. John also introduces the additional idea of love for fellow believers. Burdick believes that John is comparing knowing with fellowship. But they are inseparable. How can a person say they love God but dislike their believing brothers and sisters? Also, how can anyone hope to enjoy fellow Christians if they do not love God? So, instead of being in contrast, knowing and fellowship is parallel concepts; they go side by side with each other.^[7]

John Phillips (1927-2010) reacts to what John says here in verse six about living as Jesus lived. He recalls how Dutch WWII concentration camp survivor Corrie ten Boom went to Germany to tell the German people about God’s love. She spoke at a church in Munich. Suddenly, she saw a man in the audience that she recognized right away as one of the most brutal guards at the Ravensbrück concentration camp.

At the end of the service, he came up to her, told her he had become a Christian, and asked God’s forgiveness for all the evil things he did at the camp. Corrie found it hard to believe that God would so easily forgive such a devil as this man. He reached out his hand to shake hers, and she stood frozen! The face of her emaciated sister flashed in her mind. It seemed as though the man had been holding out his hand for a long, long time before she reacted.

It was then that the indwelling presence of the Anointed One prompted her to respond. She reached out and took the man’s hand. Warmth, supernatural and sublime, flooded her heart. Tears came to her eyes as she said, “I forgive you, my brother – with all my heart.”^[8] If God could forgive him, then she could not deny him the same forgiveness. Even as those who beat our Lord pressed the crown of thorns on His head, mocked Him as He hung on the cross, He looked up and said, “Father forgive them; they do not know what they are doing.”^[9]

Raymond E. Brown (1928-1998) makes the point that the Apostle John includes a hidden message in verse five about the love of God made complete in the believer. That message is: “God’s love in them has reached perfection.” To understand this, John clarifies it later: “Perfect love puts fear out of our hearts.”^[10] Those who love God are not afraid to live in union with Him. And by living in fellowship with Him, they live as Jesus did. That is, they are not afraid to love God and love each other to be more and more like Jesus. In God’s eyes, that is the only way to complete His love for us.^[11]

Warren Wiersbe (1929-2019) mentions how the Final Covenant calls the Christian life a “walk.” This walk begins with a step of faith when we trust the Anointed One as our Savior. But salvation is not the end – it’s only the beginning – of spiritual living. “Walking” involves progress, and Christians are supposed to advance in their spiritual life. Just as a child must learn to walk and must overcome many difficulties in doing so, a Christian must learn to “walk in the Light.” And the fundamental challenge involved here is this matter of “sinful tendencies.”^[12]

Ian Howard Marshall (1934-2015) points out that much of the criticism of teaching about perfect love arises from the danger of its proponents claiming perfect love for themselves and fall into the sin of pride. But anyone who proudly claims to have complete love shows by their very claim that they have misunderstood the nature of Christian love. It will become apparent later in the Epistle that by “love,” John means the kind of love which God showed in giving His Son to be the Savior of the world.

It is the sort of love, says Marshall, which does not look for personal reward but the benefit of the person loved. Much (but not all) human love is of the “getting” variety, where the lover is seeking their pleasure. “I love ice cream” is a relatively simple example of this attitude, although such love for anything may stand in the way of fulfilling our obligations. God’s love is of the “giving” sort, where the lover is seeking the benefit of the beloved and finding joy in giving happiness to others. Human pride is incompatible with this agape-love since it means that the lover is seeking selfish pleasure by their actions.[13]

John Painter (1935) tells us that in Johannine writings, over half the uses of the Greek verb menō (“abide,” “abiding”)[14] are tied to God’s Word, illustrated as [seed – sperma], and [anointing – charisma], that abides with the believer and the in the Light, in God, and the truth.^[15] The believer abides in God and God in the believer.[16] The concentration of this theme in First John is unmistakable. Not only is the verb used twenty-three times in five short chapters, but in almost all cases, it speaks of abiding in God and His love, or God and His love in them.[17]

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[1] Law, Robert: The Tests of Life: A Study of the First Epistle of St. John, op. cit., p. 210

[2] John 4:34

[3] 1 Peter 1:2

[4] Gäbelien, Arno C. The Annotated Bible, op. cit., loc. cit.

[5] Barclay, William: The Letters of John and Jude, Revised Edition, Daily Study Bible, op. cit. p. 47

[6] Hoon, Paul W., The Interpreter’s Bible, op. cit., Vol. XII, p. 232

[7] Burdick, Donald W. The Epistles of John, op. cit., p. 28

[8] Ten Boom, Corrie, Tramp for the Lord, Published by CLC Publications, Fort Washington, PA, 1974, pp. 55-57

[9] Luke 23:34

[10] 1 John 4:18

[11] Brown, Raymond E., The Epistles of John, op. cit., p. 257

[12] Wiersbe, Warren W., Be Real (1 John), op. cit., pp. 35-36

[13] Marshall, I. Howard. The Epistles of John, op. cit., p. 126

[14] In the KJV menō is translated 61 times as “abide;” 16 times as “remain;” 15 times as “dwell;” 11 times as “continue;” 9 times as “tarry;” 3 times as “endure,” and 5 times miscellaneous terms. 

[15] See 1 John 2:6, 10, 14, 17, 24, 27-28; 3:6, 9, 14-15, 24; 4:12-13, 15-16; 2 John 1:2, 6

[16] 1 John 3:16

[17] Painter, John. Sacra Pagina, Vol. 18, op. cit., (Kindle Locations 2543-2547)

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXIV) 04/26/21

^2:6 If we say we live in God, we must live the way Jesus lived.

Samuel E. Pierce (1746-1829) is disturbed that anyone would feel it is inconceivable that anyone should feel apprehensive about God’s everlasting Gospel not being complete with all-sufficient holiness to maintain and establish a lifestyle of holy living. It fully and effectually operates on the renewed mind to produce its most blessed and glorious effects. Through the Gospel, we believe in the Father’s everlasting love, the salvation of the Son of God, and the distinctive personality of the Holy Spirit. It is He who sanctifies the recipients of God’s grace, getting them ready for eternal glory. It takes place when He has intimate and blessed communion with the believer. Not only that, but it allows them to proclaim their allegiance to Him openly through their mutual acts of grace.[1]

Thomas Scott (1749-1821) shares his opinion that while we seek for grace to benefit from the intercession and atonement of our heavenly Advocate and encourage our fellow Christians, we should remember that “He is the Reconciler, not only for our sins” but those of the whole world. Therefore, any sinner anywhere willing to accept salvation will become partakers of God’s grace and forgiveness. Also, we should desire and endeavor by all means of divine power to be instruments in bringing others to share with us in spreading the Gospel to all nations.^[2]

Joseph Benson (1749-1821) points out that the Nicolaitans (“worldly-Christians”) and Gnostics (“know-it-alls”) boasted that they were the objects of God’s love and sure of obtaining eternal life despite the fact they lived habitually partaking of the most criminal sensual indulgences. They claimed this merely because they possessed the knowledge of the true God and of His mercy in forgiving people’s sins. In this boasting, the Apostle John declared them liars, either because they said what they knew to be false, or at least what was in itself most false. But whoever keeps God’s word – sincerely endeavors to live in obedience to all His commands; in Him verily is the love of God – reconciled and perfected in us through the Anointed One.^[3]

William Kelly (1821-1906) aims at Christians’ living and its shortcomings. He confesses that we all know as a matter of fact how easy it is to slip back, how readily we forget the Lord for a little while, how inclined we are to allow the activity of our fallen human nature to take control. That is not fully abiding in Him. But the Apostle John does not give up offering modifications. He looks at principles and fundamentals as absolute. Anyone who refuses to look at the whole truth gives up faith for feeling. How can such people understand the validity of the Anointed One? They must be fully committed to His work. Grace must be unconditional for it to profit a ruined sinner.

If God justifies me, says Kelly, it is not questionable. If God justifies the ungodly, it is as absolute as His giving eternal life in the Anointed One. And the believer has eternal life in order to obey as well as to enjoy fellowship with the Father and His Son. God depends on this to impact the conscience, for there is no higher claim than that being in union with the Anointed One. It is not the satisfaction of knowing that we are in communion with Him but that He makes His a home for every joy and sorrow, every danger and difficulty. For this is to abide in Him. If it is that way with us, we ought to live as He lived. But is it so in deed and truth? We see the failure of genuinely abiding in Him reveals itself in the shortcomings of our Christian walk. But as Christians, we own the Anointed One as our standard, although it may humble us. Nor do we pretend that we walk in the measure of the Anointed One’s walk but by grace seek to walk after His manner.^[4]

William Alexander (1824-1911) points to the Apostle John’s hatred of people not being honest with each other, lying in every form, which leads them to claim as Christians to have a perfect union between their outward profession and the inward possession. When a person brags, it is a danger signal to those who are Christians outwardly. It is the “take notice” of a hidden falseness. They who claim, possibly whose boast, they abide in the Anointed One have contracted a moral debt of far-reaching significance.

John seems to pause for a moment says Alexander. He points to a picture in a page of the scroll beside him the image of the Anointed One in the Gospel drawn by himself; not a vague magnificence, a mere harmony of color, but a likeness of absolute historical truth. In their daily walk, pilgrims who possess the Gospel have vowed to walk as the Pilgrim of Eternity walked. The very depth and intensity of feeling soften the Apostle’s voice. Instead of the beloved Hebrew name, John uses a reverential Greek pronoun autos (“He” in KJV), which belongs to the Anointed One in the vocabulary of the Epistle.[5] Some English translations leave no doubt by rendering it “the Anointed One” – Christ, taking away any doubt John was referring to as our example.

Charles Spurgeon (1834-1892) preached a sermon using verse six as his text. In that sermon, he says that these words of the Apostle John are exactly what every Christian should say. No one can be a Christian unless this is true of them and cannot fully enjoy their faith unless they know for sure that they are in the Anointed One and can boldly testify so. We must be in the Anointed One and abidingly in Him, or else we are not saved. Our union with the Anointed One makes us Christians: by being in partnership with Him as our life, we are spiritually alive – living by God’s favor. We are in the Anointed One, as the manslayer was in the city of refuge.[6] I hope that we can say we abide in Him as our sanctuary and shelter, says Spurgeon. We fled to find refuge in Him, who is the hope set before us in the Gospel, even as David and his men sheltered themselves in the caves of Engedi,[7] so we hide in the Anointed One.

Spurgeon concludes by telling his audience that a person wrote to him after the sermon to say that he painted their portrait but cannot finish it until he sees them. Certainly, you cannot paint a portrait of the Anointed One in your life unless you see Him – see Him clearly, see Him continually. You may have a general notion of what the Anointed One looks like, and you may put a good deal of color into your copy, but I am sure you will fail unless you spiritually see the original. To achieve that, you must get to commune with Jesus.^[8]

John James Lias (1834-1923) notes that the Apostle John’s language changes. He speaks no longer of just knowing God or having some fellowship with Him. He digs deep into the central truth of the Christian faith. That is, the Christian who is in union with their Lord and Savior are, “Those who obey God’s word truly show how completely they love Him. That is how we know we are living in Him.”^[9] Another way to illustrate this is having a friend who is always talking about being happily married and speaks fondly of their beautiful spouse. However, you find out they do not live together, nor have they ever met each other; it was all done over the internet. Surely, you would question the validity of their claim. The same is true of those who profess they are part of the bride of the Lord Jesus but have never met Him and are not living in union with Him.

George Findlay (1849-1919) notes that the Apostle John admits to the possibility of a lapse from grace by one or another of His “little children.” He shows that for this unfortunate individual, relief is made possible by the advocacy of the Anointed One. But this is a provision of which the stubborn human heart may take needless advantage. Upon hearing what John just wrote, a tempted Christian might say to themselves: “There is hope for the backslider! I’m not lost if I backslide! God is a merciful Father; the Anointed One died to pay the ransom for all sinners. Thus, He is my Intercessor. When I find myself in temptations’ storm and pushed to do wrong if I yield, He will stretch out His hand to save me. My ship may go down, but I will not drown”.

How natural and how dangerous such a situation would be. It is similar to what the Apostle Paul spoke about regarding disagreements among the Gentle converts concerning grace.[10] God delights in forgiveness, they said, and since Jesus, the Anointed One, offered to meet God’s demands for our sin, a little more to forgive will not make a big difference to Him! The risk of attaching to the Gospel unconditional pardon for sinners – a liability especially among half-trained converts from heathenism. In some instances, these uncommitted followers fostered disharmony and discord among the congregants. They lied due to a lack of discipline and relapse into sin after baptism. The possibility of such abuse of his message of sin-cleansing through the blood of Jesus was doubtless present to John’s mind.^[11]

James Morgan (1859-1942) teaches that there is great dignity in using the term “knowledge.” It is the result of observation and experience. It implies certainty. If we say we know a person, it supposes we have a personal relationship with them. It also suggests that we know from experience who they are, not who they say they are. If we are familiar with a country, we must have been there, and have seen it, and become acquainted with its citizens, land, and products. If we recommend a medication, we must have used it or analyzed it and become accustomed to any of its healing properties or side effects. We know that bread is wholesome because we’ve eaten it. We know that honey is sweet because we’ve tasted it. This is precisely the force of the term when we speak of the “knowledge” of the Anointed One. ^[12]

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[1] Pierce, S. E., An Exposition of the First Epistle General of John, op. cit., Vol. 1, p. 134

[2] Thomas Scott: First Epistle of John, op. cit., p. 485

[3] Joseph Benson: First Epistle of John. op. cit., loc. cit.

[4] Kelly, W., An Exposition of the Epistles of John the Apostle, op. cit., pp. 88–89

[5] Alexander, William: The Expositor’s Bible, Epistles of John, op. cit., p. 118

[6] See Exodus 21:13; Numbers 35:28; Joshua 20:1-6

[7] 1 Samuel 24:1

[8] Spurgeon, Charles: The Spurgeon Sermon Collection, Vol. 3, Sermon, #1732, “In Him: Like Him,” pp. 404-419

[9] Lias, J. J., The First Epistle of John with Exposition, op. cit., p. 71

[10] Romans 6:11

[11] Findlay, G. G., Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, op. cit., pp. 135–136.

[12] Morgan, James: An Exposition of the First Epistle of John, op. cit., pp. 73–74