Down an Unfamiliar Road

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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

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XLI) 05/19/21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] Ephesians 6:17

[2] 1 Peter 1:23

[3] John 15:3

[4] Psalm 119:9

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

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

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

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

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

[10] John 3:16

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

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

[13] Matthew 24:35

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

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

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XL) 05/18/21

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

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

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

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

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

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

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

---

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

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

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

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

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

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

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

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

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

---

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

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

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

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

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

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

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

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

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

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

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

[12] Philippians 3:7-11

[13] Colossians 3:11

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXIX) 05/17/21

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

EXPOSITION

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

COMMENTARY

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] Colossians 3:16

[2] Hebrews 8:10

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

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

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

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

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

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

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

[10] See verses 13-14

[11] Isaiah 11:6

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

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXVIII) 05/14/21

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

EXPOSITION

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

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

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

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

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

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

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

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

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

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

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

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

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

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[1] Cf. 1 Timothy 5:1

[2] Psalm 91:14

[3] See Proverbs 20:29

[4] Joel 2:28

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

[6] See John 8:54-55

[7] Ibid. 14:7

[8] Ibid. 17:21

[9] 2 Corinthians 4:6

[10] Hebrews 12:1

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

[12] 1 John 5:4

[13] 2 Corinthians 6:15

[14] Romans 8:17

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

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

[17] Daniel 7:9

[18] 1 John 1:1

[19] Revelation 1:13-15

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

[21] John 15:18-21

[22] Matthew 5:11-12

[23] I Peter 4:13

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

[25] See Philippians 4:13

[26] Colossians 1:11

[27] See 2 Timothy 2:1

[28] Psalm 119:11

[29] See John 5:37-38

[30] Ibid 8:31

[31] Ibid. 15:7

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXVII) 05/13/21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[3] Romans 8:15

[4] Matthew 19:14

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

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

[7] Philippians 3:13

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

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

[10] Hebrews 5:13-14

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

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

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

[14] Deuteronomy 6:4

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

[16] Philippians 2:10-11

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

[18] Pirkei Avot, 5:22

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

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

[21] 2 Timothy 4:7

[22] Colossians 3:18-22

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

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXVI) 05/12/21

^2:11 But whoever hates their brother or sister is in darkness. They live in darkness. They don’t know where they are going because the darkness has made them blind.

Martyn Lloyd-Jones (1899-1981) was troubled by the fact that many Christians discuss the teachings and doctrines of the Bible intellectually. They show that they satisfy all the passions of our Lord through prayer, praise and worship, Bible study, baptism, and so on, but they have no real love for one another. What this means, says Lloyd-Jones, is that you and I can only be happy about the fact that we are Christians if we find this loving, forgiving spirit within ourselves and share it. It is little more than small talk to say that God has forgiven us if we do not love and forgive ourselves.^[1] People say God’s Word enlightened them but have a grudge and dislike for a fellow believer. They are not in the Light but the darkness of worldly thinking. If God pardoned you despite your dreadful unworthiness, you must do the same to others. We are not to ridicule another believer’s salvation but rejoice with them for God’s saving grace.^[2]

William Barclay (1907-1976) says the person who hates their fellow human walks in darkness and does not know where they are going because the darkness has blinded them. That is to say, hatred makes a person blind, and this, too, is something we can all see. When a person has hatred in their heart, it obscures their powers of judgment; they cannot focus on the issues. It is common to see a person opposing a good proposal simply because they dislike, or has quarreled with, the individual who made it. Again, and again progress in church planning or an association is held up because of personal displeasure. No person is fit to give a verdict on anything while they have hatred in their heart, and no person can rightly direct their life when hatred dominates them.^[3]

D. Edmond Hiebert (1928-1995) says that the context of the Apostle John writing about Light and darkness emphasize the presence of authentic Light in contrast to the spurious “illumination” of false teachers. Any professed “gospel” that distorts or counterfeits the apostolic teaching only prolongs the operation of the darkness. Hiebert also mentions that fish in the Echo River in Mammoth Cave in Kentucky, living in perpetual darkness, have eye sockets, but their eyes are undeveloped. The continued darkness effectively blinded them. The Greek verb etyphlōsen rendered “has blinded” is in the “effective aorist” sense. That means it records the result without calling attention to the time duration involved. Persistence in hatred and sin inevitably leads to continued moral and spiritual blindness.^[4]

John Painter (1935) says that “darkness” is the darkness of hatred, and those who live with hostility reveals that the darkness has blinded their eyes. The night of hatred blocks the daylight from reaching their eyes.[5] Reference to the blinding (etyphlōsen) introduces a verb used only three times in the Final Covenant. Paul tells us that it is the god of this world who has blinded the eyes of the unbelievers.[6] The reference is an explanation of the cause of unbelief. It is also the case in the use of the verb in John 12:40. Here John is quoting from Isaiah 6:10 using his modification of the Hebrew and the Septuagint (LXX).^[7] We should note that the rare use of a Greek word in Scripture means the writer was looking for something out of the ordinary to describe his conscious thought. In this case, John expressed the symbolic meaning of “make blind” to describe the “blunting of mental discernment, the darkening of the mind,” not the eyes.

Judith Lieu (1951) notes that the Apostle John does not advise hatred, although later in verse fifteen, he comes close. Here, the Apostle talks about those operating in the sphere of dark ignorance instead of those who live in Light’s truth.[8] Some are on the inside looking out with Christianity, and some are on the outside looking in. They are like workers who come to a city, but they are not from that city. As a matter of fact, in the Dead Sea Scrolls, some separated Jewish believers, called the Essenes, came together to form a community, committing themselves “to love the sons of light and detest the sons of darkness.”^[9]

2:12a I am writing to you, God’s children, who are dear to Him because He forgave you of your sins for His name’s sake through the work of Jesus on the cross.

EXPOSITION

Now John returns to what he said earlier in chapter one that he was seeking joy for them and him. King David also expressed great satisfaction when a person receives forgiveness of their sins.^[10] It was also emphasized by Paul to the Ephesians when he reminded them that God had already decided to adopt us into His family by bringing us to Himself through Jesus the Anointed One. It is what God wanted to do, and it gave Him great pleasure. So, we praise God for the wonder of the grace He freely poured out on us who belong to His dear Son. He is so rich in kindness and mercy that He purchased our freedom with the blood of His Son and forgave our sins for His name’s sake.^[11]

King David knew that God did not want His reputation as a forgiving LORD ruined, so that’s why he prayed: “For the honor of Your name, O Lord, forgive my many, many sins.”^[12] That’s why, in another Psalm, David calls on everyone to praise the Lord! “Give thanks to the Lord because He is good! His faithful love will last forever. Because despite the waywardness and stubbornness, he nevertheless saved them for His name’s sake, to make known His mighty power.”^[13] The prophet Jeremiah echoed this same thankfulness for God’s willingness to forgive despite Israel’s many backsliding.^[14] No wonder the Apostle Paul encouraged the Ephesians to be kind and loving to each other and forgive each other just as God forgave them in the Anointed One.^[15]

Œcumenius (700-800 AD) says that John knew that not everyone would receive the Gospel message with the same understanding or commitment. Some would respond like children in need of further instruction, and to them, he expounds the forgiveness of sins through faith in the Anointed One.^[16] It would follow then that his message to the young men is that they must be examples for the children and pride for the fathers in their commitment to the ways of the Gospel. And for the Fathers, it’s John’s word of encouragement for them to remain steadfast in the faith for those who follow them into positions of responsibility will have their examples to copy.

COMMENTARY

John Calvin says it is undeniable that Jesus completely fulfilled what God declares by Isaiah “I will defend this city to save it for My sake and My servant David’s sake.”[17] Of this, the Apostle John is the best witness when he says, “Your sins are forgiven you for His name’s sake.”[18] For although John does not express the name of the Anointed One in his usual manner, he designates Him by the pronoun “He” (Greek “autos”). In the same sense, our Lord also declares, “I live because of the living Father who sent me; in the same way, anyone who feeds on me will live because of me.”[19] It corresponds with the passage of Paul, “For you not only received the privilege of trusting in the Anointed One but also the privilege of suffering for Him.”[20] ^[21]

Jonathan Edwards (1703-1758) quotes the Apostle John, where he says, “And all who have this eager expectation will keep themselves pure, just as He is pure.”[22] He believes it suggests “in proportion” to the degree of a person’s hope. That’s because the Lord is their Father, and their desire for greater sanctification is too essential to give up trying. To do so must be considered unthinkable.  Edwards implies that for believers to doubt their standing in grace, to call it into question for any reason whatever, to destroy it, is outright sinful.[23] In Edwards’ mind, John uses forgiveness of sin as motivation or stimulation, not to love the world.[24]

The Apostle’s reasoning would lose all its force, says Edwards, if it depended on the believer never to doubt that they were not within the bond of the Final Covenant. Being in union with the Anointed One must be a fixed conclusion in the believer’s mind. The appeal to hold on to one’s confidence contains a call to persevere in believing in one’s interest in the Lord and practice it in all seasons.[25] ^[26]

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[1] Matthew 6:12

[2] Lloyd-Jones, Martyn, Life in Christ, op. cit., p. 200

[3] Barclay, William: The Letters of John and Jude, Revised Edition, Daily Study Bible, op. cit., pp. 54-55

[4] Edmond, Hiebert, D., 1 John, Bibliotheca Sacra, op. cit., October-December, 1988, p. 424, 427

[5] Matthew 6:22-23

[6] John 12:40; 1 John 2:11; and 2 Corinthians 4:4

[7] Painter, John. Sacra Pagina: Vol. 18, op. cit., (Kindle Locations 9512-9516)

[8] Lieu, Judith, I, II, III John, op. cit., p. 81

[9] The Complete Dead Sea Scrolls Translated by Florentino Garcia Martinez, E. J. Brill, Leiden, Netherlands, 1994, 1QS I, p. 3

[10] Psalm 32:1-2; See Romans 4:6-7

[11] Ephesians 1:5-7; See Colossians 1:14

[12] Psalm 25:11

[13] Ibid. 106:1, 8

[14] Jeremiah 14:7

[15] Ephesians 4:32

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

[17] Isaiah 37:35

[18] 1 John 2:12

[19] John 6:57

[20] Philippians 1:29

[21] Calvin, John: Institutes, op. cit., pp. 554-556

[22] 1 John 3:3

[23] Ibid. 2:12, 15

[24] 1 John 2:15

[25] Hebrews 10:35

[26] The Works of Johnathan Edwards: Vol. 1, Ch. 15, Letter from Mr. Gillespie, September 19, 1748, pp. 259-260

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXV) 05/11/21

^2:11 But whoever hates their brother or sister is in darkness. They live in darkness. They don’t know where they are going because the darkness has made them blind.

Robert Cameron (1839-1904) points out what he calls an unfortunate error in that chapter one should have ended with the second verse of chapter two. So, the text here in chapter two should begin with verse three (See NIV), which reads: “We know that we have come to know Him if we keep His commands.” Cameron says that we come then to the confession of fellowship and knowledge and the responsibilities that grow out of it. This confession comes in three forms: confession of knowledge, confession of abiding in Him, and confession of fellowship in light. As the word “know” is used in its highest sense, to be one with, it is a confession of union with God, with His life and with His light—the Father, the Son, and the Holy Spirit implied but not named. The walk that should grow out of this confession is Here unfolded. As duty is the reverse side of doctrine, so possession is the opposite side of proclamation.^[1]

Robert Candlish makes an interesting point here in verse eleven. He says that there is a well-known principle in ethics that may furnish us an illustration. It is that of sympathy, which shows that our moral instincts, judgments, and emotions are developed by putting ourselves in our neighbor’s place, seeing with their eyes, and feel with their hearts. It is the most wholesome adjustment obtainable for our sentiments on all questions of duty. But it is more, it is also a stimulus and incentive impulse.

If I wrap myself up in myself, says Candlish, I become a solitary being, bent chiefly or exclusively on preserving my virtue and the cultivation of my character. My sense of obligation, no matter how fundamental and alert, will get warped or grow sluggish. By staying aloof from my fellow beings – thinking only of me, interested only in self – leaves my ethics dwarfed and dimmed toward others but toward God.^[2]

William E. Jelf (1811-1875) writes about addressing the fathers, sons, and children by the Apostle John. He says that in opposition to the proposition that John’s separate message to the children, the young men, and the elders target beginners, the maturing, and the wise Christians in different stages of life. But, says Jelf, the attributes assigned to each are not exclusive to the ages or stages of spiritual growth. All of them are committed Christians and have experienced victory over sin along the way.

It seems to me, says Jelf, that the Apostle John is pointing out issues that occur during particular phases of spiritual maturation. Christian life presented itself to the Apostle’s mind under the image of the three stages of life: innocence belonging to childhood, strength to adulthood, and wisdom to old age. These blessings belong proportionally to all Christians alike according to their faith. Their possession supplies the strongest motive to Christian perfection and obedience which John has been impressing and will impress still further on them.^[3]

Ernst Dryander (1843-1922) admits that the Apostle John is not a thinker like Paul, who proves his points in sharply defined, consistent development. He does so by keeping the adversary’s position in mind, cutting the ground from under their objections, and refuting them. In one instance, Paul employs the logical sequence of thought, while in another, he appeals to the witness of his conscience.   

The Apostle John’s characteristically quiet contemplation arises out of the depths of a single thought, says Dryander. Silently and almost imperceptibly, the formation of his argument glides up step by step, often repeating itself, but gathering new riches, new significance. However, as Dryander notes, other earlier commentators see a certain dullness through all John’s writings; it is, however, not that of a mindless turning of the thought-wheel, but the tolling of a bell. It is a repercussion from above that echoes in the heart, attracting its attention.^[4]

F. B. Meyer (1847-1929) states that it is possible to avoid known and presumptuous sin. We will be tempted, for that is an inevitable experience of life in this world, but we have the help of the indwelling Spirit. Yet, if some sudden gust of temptation should overtake us, let us not despair; our Advocate stands ready to intercede for us. The evidence that we have saving knowledge of our Savior, not obtained by the memory of an ecstatic experience, but because we are conscious of doing things for His sake, which we might otherwise evade. Let us continue to do such good deeds because we will enter the Paradise of perfect love by the path of patient obedience. The outer walk is the best evidence to ourselves and others that there is a lasting union between Jesus and us. Light involves love, and love, light. You and love are in the Light. Indulge hatred or ill-will, and you begin to grope in darkness.^[5]

George G. Findlay (1849-1919) comments on the Apostle John stirring words about the advent of the pure Light coming to earth in the person of Jesus the Anointed One. Says Findlay, A new day is dawning for the world. At last, the darkness lifts, the clouds break and scatter; “the true light shines” out in the sky; the sons of light can now walk with a clear vision, toward a sure end. Earlier the Apostle employed this phrase, where he writes in the prologue to his Gospel, “There was the true Light coming into the world.” Here, his gaze is retrospective; and he describes the advent of the Word as that of a light long veiled (existing ages before John the Baptizer’s day) but now piercing through all obstruction. Now, at last! “The mystery hid from the ages and generations—hidden away in God, who created all things”[6] — comes to light. The hour of the new creation has struck; the Voice has sounded, “Behold, I make all things new!”[7]

To what splendor the great day may grow, asks Findlay? John does not suggest or speculate, he declares. “The Son of God has come; we have eternal life in Him;”[8] this conviction fills John’s mind and brings him perfect satisfaction. He has lived through a day of a new creation; he has “seen the kingdom of God come in power.”[9] The religious world of John’s childhood and that era – what guilt lies between them, is a contrast between the old and the new within his lifetime; the more marvelous, the more he reflects upon it. Enough for him that the darkness passes, and the Light mounts in the sky. He is one who mourns for the morning in the east after a long stormy night; he has seen the sun climb the horizon and is sure of the day. The old Apostle is ready to say with the Jewish priest Simeon, son of John the Baptizer,  “Sovereign Lord, now let your servant die in peace, as you have promised. I have seen your salvation, which you have prepared for all people.”[10] ^[11]

Alonzo R. Cocke (1858-1901) says that John distinguishes between “being in darkness” and “walking in darkness.” One is the inner cause, the other the outer effect; one is the moral state of nature, the other the spiritual life and new super-nature. The one trapped to walking in the darkness cannot see where they are going. The very goal of life remains hidden from their eyes. They are wandering stars moving along on an uncertain orbit, “to whom is reserved the blackness of darkness forever.”^[12] How fearful the reason assigned for these false braggers not knowing where they go. Sin has been the element of life so long that it has obscured their moral powers, and the course of life is but a tangled web leading down to the pit of darkness.^[13]

Paul E. Kretzmann (1883-1965) makes note that the Apostle inserts a severe warning here. John warns that the person claiming to be in the Light and yet hates those in the Light suffers from a chronic sinful condition. They do not realize they’re treating Christians with disdain. After all, it’s like shooting an arrow in the dark of night, and they don’t know where it landed because they are blind. So, how can they know when walking in the dark on an unmarked path where they are going?

The distinction which the Apostle makes is obvious, says Kretzmann. If a person professes to be a Christian, people have a right to expect corresponding conduct from them. It is a form of behavior that agrees with the will and character of the Anointed One, one which is conspicuous for its show of brotherly love. When this is not the case, then everyone knows they are blind to what they are doing. In making this warning, the Apostle John makes a powerful appeal to all Christians to strive for purity of brotherly love based on justifying and sanctifying faith!^[14]

Rev. Priestly L. Greville (1891-1976) sees the previous three verses as an effort on the Apostle John’s part of stressing the test of genuine love and loving. These heretics were individualists. They had very little sense of the obligations of brotherhood and fellowship. Theirs was a thin-lipped, loveless intellectualism that gave no room for those who accepted everything the Gospel said by faith. On the other hand, those who stuck to their orthodox Jewish beliefs must remember that the Anointed One required them to love their opponents, although they despise their false teaching.^[15] So don’t become like those you criticize and challenge their beliefs. If you do, then you become just like them.^[16]

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[1] Cameron, Robert: The First Epistle of John, op. cit., p. 57

[2] Candlish, R. S., The First Epistle of John Expounded in a Series of Lectures, op. cit., pp. 119-120

[3] Jelf, W. E., Commentary on the First Epistle of St. John, op. cit., p. 25

[4] Dryander, E., A Commentary on the First Epistle of St. John in the Form of Addresses, op. cit., p. 46

[5] Meyer, F. B. Through the Bible Day by Day, op. cit., loc. cit.

[6] Colossians 1:26; Ephesians 3:9

[7] Isaiah 43:18-19; 65:17; Revelation 21:5

[8] 1 John 5:11-13, 20

[9] Mark 9:11

[10] Luke 2:29-31

[11] Findlay, G. G. (1909)., Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, op. cit., pp. 172-173

[12] Jude 1:13

[13] Cocke, A. R. (1895), Studies in the Epistles of John, op. cit., pp. 39-40

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

[15] See Matthew 5:43-48; Cf. Revelation 2:2-3

[16] Greville, Priestly L., The Johannine Epistles, op. cit., pp. 51-52

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XXXIV) 05/10/21

^2:10 Those who love their brothers and sisters live in the Light, and there is nothing in them that will make them do wrong.

As Adam Clarke (1774-1849) sees it, there is no stumbling block in the path that the Anointed One leads us on. Walking that road, a person neither gives nor receives any misdeeds: love prevents them from offending any of their fellow human beings, and love constrains them from receiving any from their neighbor. It leads them to construct everything properly. Besides, walking in the Light helps them see stumbling blocks in their way and sidestep them. Sadly, a person falls into sin because they do not see the snares on their path because of the dark, and they do not notice the traps because they either have not received or do not live in the light.^[1]

Richard Rothe (1799-1867) says that if brotherly love lives in a person, by that very fact, everything has been removed from within them that could make them stumble on their path through life. Pure, perfect brotherly love never crashes. It is such a simple thing that it is not easily entangled with other desires, no matter how many there may be. Brotherly love enhances the spiritual eye and provides sharper vision. It recognizes its duties as acts of love. It is not easily diverted by temptations, especially those meant to draw them away to become involved in meaningless relationships. Through self-denial, a true believer can avoid such collisions. It is a precious gift for every believer in embracing and using it to its fullest capacity.^[2]

William E. Jelf (1811-1875) writes that a person’s sinful uncontrolled tendencies, such as ambition, love of money, which have their external objects corresponding to them, and producing or heightening them expose them to temptation. If jealousy or envy comes responding to someone else’s good fortune and prosperity, these are not the same feelings that arise when the love for money becomes the object of greed, pleasure, or lust. These passions, says Jelf, don’t develop at the last moment but have been active in that person’s heart for a long time. All it takes is the right temptation at the right time to cause these sinful desires to take hold of a person’s heart and mind.[3]

William Graham (1810-1883) speaks with a pastor’s heart when he sums up the substance of this verse by saying, “Brotherly love is the test of discipleship.” This holy affection originates when the spirit is reborn by the power of the cross and immediately becomes a compelling power within us. Our love for our Father in heaven came awake through the dying love of the Anointed One here on earth. That caused the fountain of life and love to open by the infusion of divine grace. Then living water began flowing from inside to all those around us.[4]   

Graham continues: at the high priest’s house when Jesus saw and heard Peter denying Him; His look opened the springs of emotions, which caused Peter to weep bitterly. It wasn’t the Lord’s anger but His grace that touched Peter’s heart. Like every noble and heavenly affection, such brotherly love says Graham, dates from converting the soul to God. This love should have no limit. The Greek noun Philadelphia means the love a person has for a brother or sister and includes every Christian man or woman in the world. We make distinctions that the Lord does not recognize, which will evaporate one day like the morning mist when the righteous Lord comes to judge the world and deliver the creation from the bondage of corruption.^[5]

Alonzo R. Cocke (1858-1901) teaches that the character of God is the touchstone of all fellowship with Him. “God is love,” and one cannot know God without love in their heart: “Anyone who does not love does not know God, for God is love.”[6] It is so true that “love is of God,” so “let us love each other because love comes from God. Those who love are God’s children, and they know God.”[7] Love in the soul is evidence that God’s nature is there, as Light in the heart. The very essence of the Anointed One’s life was self-sacrificing love, and fellowship with Him reflects a similar love. Not everyone who claims to be in the Light possess this quality, only those “who love fellow believers is living in the Light.”[8] The Light illuminates their sphere of life.^[9]

Rudolf Schnackenburg (1914-2002) feels that John is not concentrating on the false teachers; he only uses them to point out the need for believers to remain firm and steadfast in the commandments of God involving loving one another as a sign that they love Him. And the way to do that is to stay in the Light of God’s Word. It is necessary to keep a brother or sister from stumbling. The person who loves others fulfills the Law and lives as God called them to live through the Anointed One.  

The Final Covenant, notes Schnackenburg, often refers to stumbling, falling, or tripping as representing a spiritual struggle or failure in someone’s life.^[10] Even in the First Covenant, we find an ancient perspective on this concept, noting, “Your words have supported those who were stumbling; You encouraged those with shaky knees.”^[11] It does not mean there’s nothing in life that the devil can throw at us to cause us to stumble, says Schnackenburg, but we can make sure there is nothing in us that will cause us to slip and fall (see verse eleven).^[12]

Raymond E. Brown (1928-1998) finds that the Apostle John provides the antithesis to the first claim these pretenders made back in verse four: “Anyone who says, ‘I know Him,’ but does not obey His teaching is a liar. There is no [light of] truth in him.” Now, states John: “Whoever loves his brother is in the light. And there will be no reason to sin because of him.” That’s the reason why the first group in verse four is not in fellowship with God or communion with fellow believers. They do not obey His teaching to love one another as a way of proving they love God.^[13] The writer of Hebrews has an excellent description of the fellowship of believers: “Let us think of ways to motivate one another to acts of love and good works. And let us not neglect our meetings, as some people do. Let’s encourage one another, especially now that the day of His return is drawing near.”^[14]

James Montgomery Boice (1938-2000) sees John’s mention of stumbling in both a positive and negative way. First, those in darkness can cause a fellow believer to stumble. That means a weak fellow believer sees how this brother or sister living in the dark seems to get by after all. They enjoy both lives, heavenly and worldly. However, it does not give any good reason not to follow their example? If they can help them see this, why not use the same perception to assist themselves in getting back on the highway of holiness? Those walking in the Light do not cause any fellow believer to stumble. That’s because they see how the Light guides them and helps them avoid anything put in their way by the devil that would make them stumble.^[15]

I like the illustration that current Bible scholar F. Wayne MacLeod uses to depict the effect of light on our spiritual lives. He asks us to imagine the Christian life as a person walking through the woods on a dark and rainy evening. They are unable to see the path clearly as they make their way to a friend’s home on the other side of the forest. As they walk, they stumble over an old tree root and fall into the mud. They pick themselves up, brush off the dirt, and continue on their way. Soon they see their friend’s porch light shining through the trees at a distance.

As they approach the light, says MacLeod, they look at their clothes. That’s when they become aware of how dirty they are. Several minutes pass, and they are even closer to the light of their friend’s house. They look at themselves again and see dirt that they did not see before. It seems that the closer they get to the light, the more filth they see. Is this not how it is in our relationship with the Lord? The closer we get to the light of His holiness, the dirtier and more sinful we appear.^[16] So, no matter how often we dust ourselves off with the brush of moral and charitable good deeds, nothing can remove all the stains like the blood of the Lamb.

Have you ever heard a person give their testimony about what it was like when they were born again? Sometimes they bring up and admit to things they did that even their families didn’t know. Often it relates to inward sinful thoughts and tendencies more than to anything they did on the outside. You can take a water hose and wash the outside of a car or house or any dirty and stained object, but it is still unclean until you cleanse the inside.[17]

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

[2] Rothe, Richard: The Expository Times, op. cit., November 1890, p. 45

[3] Jelf, W. E., Commentary on the First Epistle of St. John, op. cit., p. 23

[4] John 7:37-39

[5] Graham, W. (1857)., The Spirit of Love, op. cit., p. 113

[6] 1 John 4:8

[7] Ibid. 4:7

[8] 1 John 2:10

[9] Cocke, A. R. (1895)., Studies in the Epistles of John, op. cit., pp. 38–39

[10] Romans 9:32, 33; 11:9; 14:13; 1 Corinthians 1:23; 8:9; 1 Peter 2:8; Jude 1:24

[11] Job 4:4

[12] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., p. 108

[13] Brown, Raymond E., The Epistles of John, op. cit., p. 273

[14] Hebrews 10:24-25

[15] Boice, James Montgomery, The Epistles of John, op. cit., p. 54

[16] Mac Leod, F. Wayne. The Epistles of John and Jude, op. cit., (Kindle Locations 550-556)

[17] Cf. Matthew 23:27-28