Down an Unfamiliar Road

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XIV) 04/12/21

George G. Findlay (1849-1920) looks at some possible contradictions in what John says here. He believes the Apostle John admits that a truly cleansed and saved person may lapse into sin, and yet he writes later on in chapter 3:6, 9: “Anyone who continues to live in Him will not sin. But anyone who keeps on sinning does not know him or understand who He is. Those born into God’s family do not make a sinning practice because God’s life is in them. So, they can’t keep on sinning because they are children of God.” These contrary implications are not easily aligned with each other says Findlay. The idea of sin in Christian believers has something monstrous about it.

We can ease the contradiction by observing that the verbs of 3:6, 9 relating to sin in the present tense of the Greek verb menō, which denotes “to continue to be present.” In our text, sin is seen as a single occurrence and may include no more than a trivial act of sin, committed once and repented, such as Peter’s memorable fall. Indeed, when Jesus the Anointed One appears in the following clause as Advocate, this presupposes the wrongdoer’s confession, and a petition is for mercy. Now, the Paraclete is called for someone in need and danger. The Anointed One is no Advocate for the persistent sinner but for the wayward believer who renounces their trespass and laments their having fallen.[1]

Charles Gore (1853-1932) reminds us that in an earlier church document called “the Didache,”^[2] we learn that mutual confession of sins before the Eucharist was the practice of the Church, “Having first confessed your sins, that your sacrifice might be pure.”[3] We must acknowledge, says Gore, that Jesus’ divine commission given to the Apostles to forgive or retain sins only applies to individual Christians judged by Church ministers to be guilty.[4] It is on this apostolic practice of requiring the confession of disgraceful sins in the congregation and encouraging the confession of sins in general, and on the divine authority of absolving and retaining such errors that the repentant discipline of the Church stands, which has significantly varied in different times and places.[5]

The eldest son of English Baptist minister Clement Bailhache is named Sir Clement Meacher Bailhache (1856-1924). This British commercial lawyer and judge employs his legal knowledge to explain the Greek noun hilasmos, translated as “propitiation (KJV)” and used in verse two by the Apostle John. It means to turn away anger. To bring about reconciliation for some wrongdoing. This word is only used here and later in chapter four, verse ten. That means, says Sir Bailhache, that the need for soothing was necessary because we were all in line to receive punishing wrath from God. It merely implies that God was more than feeling sorry or showing displeasure. He was angry. And since no one can go to God, God came to them. Therefore, forgiveness must be legal. He is sovereign; sin is a rejection of His law; rebellion against His majesty. God wants to reconcile with them, but first, His wrath must be alleviated so that His love and mercy can flow freely to them.^[6]

Alonzo R. Cocke (1858-1901) tells us to cheer up; we have a mediator with the Father in heaven. This Mediator or Advocate is none less than Jesus the Anointed One, the righteous, the Holy One. Therefore, do not brood over sin, do not be driven to despair, but turn in confidence to our eternal advocate, Jesus the Anointed One, the Righteous One. We not only have the blood of the Lamb of God but the living Anointed One Himself. He is our Advocate with the Father. He settles everything between the soul and God; however, any believer grieves their heavenly Father by becoming an erring child.[7]

Robert Law (1860-1919) states that at this point, the paragraph the Apostle John started in 1:7 concludes after having outlined three relevant propositions concerning sin and its effects. A sin is an act for which the perpetrator is primarily responsible. Whether their actions contain more or less of the sinful elements of wrongdoing — rejection of Light, treason to God, their neighbor, or themselves – their sinful tendencies will be the direct cause of the sin existing. And if they say that it’s not their fault, they are the victim; their error is worse than ignorance – they led themselves astray into darkness.

Without any doubt, says Law, the Apostle has in view the doctrine of those who say that they are “spiritual,” therefore, they are free from sin because sin only applies to the flesh. But this heresy appears in various forms even today. For the modern materialist, like the ancient Manichee,^[8] sin is a question of physiology; moral depravity is only a manifestation of a bodily disorder. Or the evil in the world is due to the social environment, which results from inadequate education and corrupt institutions. Against all such theories, John raises a single word – sin. “If we say that we have no sin, we deceive ourselves.”[9]

Louis Berkhof (1873-1957) speaks about the objection to the doctrine of limited atonement. We find that there are passages that also teach that the Anointed One died for the whole world.[10] Any complaints to these passages used as doctrine proceed on the unwarranted assumption that the word “world” means “the entire human race.” But it is perfectly evident from Scripture that the term “world” has a variety of meanings, as reading of many passages will prove.[11]

When applied to people, it also appears that it does not always include all individuals;[12] in some of these passages, it cannot possibly denote all people. If it had that meaning in John 6:33, 51, and here in verse two, it would follow that the Anointed One gives life to all humanity, that is, saves them all. Even those raising objections would not believe that.[13] Berkhof says that Jesus died so that anyone in the world can come to Him for salvation, not that He will save everyone regardless of their actions. In John’s Gospel, it is clear “that whoever believes in Him.”[14]

Like Rudolf Bultmann (1884-1976), some theologians have trouble with John’s statement in verse one that God forgave our sins because Jesus the Anointed One is our Advocate. They point to verse two, where it says He removed our sins by His sacrifice and the shedding of His blood. They conclude that this is foreign to John’s Gospel and is part of pastoral theology, as well as the phrase, “for the whole world.”^[15] There seems to be a disconnect in their minds between Jesus’ ministry here on earth and in heaven. John is saying that we have someone to plead our case for the forgiveness of sin before God based on what He did while on earth. He is both our Redeemer and Advocate.

Rev. Priestly L. Greville (1891-1976) says that by the Apostle John using the term “world,” he is stressing the fact that God’s plan of salvation does not include an “Operation Select” plan but an “Operation Humanity” strategy. There is no such thing as limited redemption restricted to particular groups or types of sinners. He points to John Calvin as one who promoted this idea through predestination.^[16] John Wesley vigorously opposed this “dreadful dogma” and showed that the Gospels and the whole of the Final Covenant are against it.^[17] Wesley did not reject predestination outright. He was against the doctrine that God elected specific individuals for salvation and others for damnation. He understood that Christian orthodoxy insisted that salvation was only possible by the sovereign grace of God. Greville quotes the lyrics from one of Charles Wesley’s hymns:

O for a trumpet voice,

One all the world to call,

To bid their hearts rejoice

In Him who died for all!

For all my Lord was crucified,

For all, for all my Savior died.^[18]

Amos N. Wilder (1895-1993) mentions that following the early church era down to the third century, they had no images, only signs. That’s why the drawings in the Roman catacombs are not a cultural language but sketches. They point to redemption rather than symbolizing it. However, these drawings and paintings became beatified into icons, leading to further representations of the Anointed One, the Cross, the Disciples, and others into sacred images. Before long, the illustrations of redemption faded from the scene, and everything focused on these images.[19]

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[1] Findlay, G. G. (1909), Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, op. cit., pp. 114-115.

[2] The Didache meaning “Teaching” is the short name of a Christian manual compiled circa 90 AD. The full title is The Teaching of the Twelve Apostles. Some Christians thought Didache was the inspired Word of God, but the church rejected it when making the final decision which books to include in the New Testament.

[3] Didache, 4:14,14:1

[4] Matthew 18:18

[5] Gore, C. (1920). The Epistles of St. John, op. cit., p. 82

[6] Bailhache, Clement Meacher: The Preacher’s Complete Homiletical Commentary, op. cit., p. 257

[7] Cocke, A. R. (1895). Studies in the Epistles of John, op. cit., p. 25

[8] A Manichee is a follower of the dualistic religious system of Manes, (A Babylonian prophet born in 216 AD and died in 274 AD) and the founder of Manichaeism) a combination of Gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with a basic doctrine of a conflict between light and dark, matter being regarded as dark and evil.

[9] Law, Robert (1909). The Tests of Life: A Study of the First Epistle of St. John, op. cit., p. 131

[10] John 1:29; 3:16; 6:33,51; Romans 11:12,15; 2 Corinthians 5:19

[11] Luke 2:1; John 1:10; Acts of the Apostles 11:28; 19: 27; 24: 5; Romans 1:8; Colossians 1:6

[12] John 7:4; 12:19; 14:22; 18:20; Romans 11:12, 15

[13] Berkhof, Louis. Systematic Theology p. 333

[14] John 3:15

[15] Bultmann, Rudolf: The Johannine Epistles, op. cit., p. 23

[16] Calvin, John: Institutes, op. cit., Ch. 21, Sect. 5

[17] Wesley, John, Predestination Calmly Considered, ⁋88

[18] Wesley, Charles, “Let earth and heaven agree, Angels and men be joined,” 1742

[19] Wilder, Amos N, Early Christian Rhetoric, op. cit., p. 117

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XIII) 04/09/21

Albert Barnes explains that the proper meaning of the Greek verb hilaskomai also occurs in the Gospel of Luke, “God be merciful to me a sinner,”[1] and in Hebrews, “to make reconciliation for the sins of the people.”[2] The idea expressed by these words is reconciling, appeasing, turning away anger, rendering promising or favorable. The idea is that if there is anger or rage or that something offended someone, it is needful to avoid their irritation by appeasing them. It may be done by way of a sacrifice, by songs, by services rendered. The word is often so used this way in Greek poet Homer’s works, [3] says German Franz Passow (1786-1833), an expert in the Greek language.

We have similar terms in everyday use, as when we advise someone who has been the offender and needs to do something to keep them from retaliating. We most often do this by urging them to make restitution or by acknowledging their wrongdoing. Furthermore, lower the tension by yielding on points they insist on in any controversy or expressing regret if we offended them and promise never to do it again in the future. We cannot apply this idea to God in a literal sense, says Barnes, nor should it be discarded as a possibility.^[4]

Matthew Henry has unique comments about the Roman Church professors who try in vain to distinguish between an Advocate of redemption and a Mediator of intercession. The Mediator of intercession is our Advocate of redemption, who paid the ransom for our sins. It is because of His work on the cross that He pleads for us. Some might conclude that His blood loses its value and effectiveness if no mention was made of it in heaven since its shedding on the cross. But now we see it is of high esteem by the great advocate’s intercession (the attorney-general) for God’s Church. He lives on to make intercession for those that come to God through Him.

Neither is it confined to one nation, says Henry, and in particular to ancient Israel. He is our divine Reconciler with God because of our sins. Not only for past or present believers but all future sinners who come to God through Him. The extent and intent of the Mediator’s death apply to all tribes, nations, and countries. Not only is He the sole provider, but He is the universal atonement and reconciler for all that are saved and brought home to God’s favor and forgiveness.^[5]

Augustus Neander says that when John speaks of the reconciler for our sins, he feels the necessity to guard against limiting His work of redemption to any single period, or nation, or race, or ethnicity, or language. He remembers the words of the Anointed One concerning His followers being of one-fold with one Shepherd.[6] It was John’s vision to embrace all humanity, both those who believe and those who are yet to believe in Jesus as the Anointed One, their Savior. Those of the kingdom of this world He invites to become part of the kingdom of God. If there is to be one Shepherd, they can only be one flock.[7]

Robert Candlish points out that God is not only our Judge, and His Son the Anointed One, our advocate to the Judge. His advocacy has respect not only to the Judge’s court but to the Father’s house. Our elder brother’s advocacy is what brought us home to His Father and our Father. It is a home of love and light, a house of love because it is a home of light. It is not a home in which we can allow ourselves to sin. There is no darkness to hide our sin, no room to conceal any lie. Our elder Brother has suffered enough for our sins to make them unacceptable and hated.

Therefore, says Candlish, we must sever any connections we still have with old haunts or habits. That way, we can be placed at once in the best and likeliest position for them not to entice us. The Son agrees with the Father that we are immediately embraced as His children, given a robe and ring of honor, and welcomed to the children’s table. There is no bullying, no intimidation, no word or look about what we were in the past. Our elder Brother has taken care of all that for us. There are to be no more nightmares about past doubts, suspicions, or fears. All is well with our souls, as we live in the Light and Love of the One who died for us. That’s why we pledge there will be no more sin.[8]

Christopher Wordsworth (1807-1885) points out that Jesus the Anointed One satisfied the Law’s demands by acquiring forgiveness for our sins. There is no need to repeat His death; the effectiveness of His once-and-for-all sacrifice never ceases.[9] Wordsworth noted that even the learned Dutch Roman Catholic expositor, Willem Hessels van Est (1542-1613) – known as “Estius,”[10] does not hesitate to agree that the Anointed One’s one-time death on the cross continues to meet the Law’s demands. His sacrifice is sufficient to remove the sins of those who come to Him for pardon.

John Stock (1817-1884) lets us know that just as water quenches fire, so the very thought of doing wrong, which is sin,^[11] if consented to, and allowed to happen, instead of being shaken off, as the Apostle Paul did the viper at Melita,^[12] quenches the spirit. That’s why the Scriptures tell us to keep our hearts pure with all carefulness, for that’s the source of abundant life.^[13] That we are to live a fruitful and meaningful experience to the glory of God that we may be reborn in the divine image of the Creator who made us, at the beginning,^[14] which serves as a revelation of God.[15] God did His part; now it’s up to us to do our part for sin to be quenched, not the spirit.[16]

Augustus Strong makes an interesting comparison between the Anointed One being our Mediator and the Holy Spirit as our Advocate. The Holy Spirit’s role is that of plea-bargainer with God on behalf of our needs for wisdom, strength, comfort, etc. It places God in a Caretaker’s role; the Anointed One’s position in being our Attorney with God is on behalf of forgiveness, cleansing, sanctification, etc.  It puts God in the role of being a Judge.^[17]

In another place, Strong points to the constant Scriptural representations of the infinite value of the Anointed One’s atonement and the union of people with God. It is possible only when we regard the Anointed One as simultaneously human and divine but existing with these two natures united in one. Whatever Jesus performed, He did as coming from both characters. It verifies that the general Christian awareness recognizes in the Anointed One a single and undivided personality and expresses this recognition in its services of song and prayer.^[18]

Robert Cameron (1839-1904) has an interesting way of explaining what the Apostle John says about having no sin and yet sinning. He notes that the obedience of our Lord Jesus the Anointed One was both inward and outward. There was no sin in Him; there was not even a tendency to sin. He was inwardly pure holiness. He also resisted all temptations from without, coming to Him through the devil. His whole life was one continued act of obedience to the will of His Father.

However, we say Cameron is inwardly sinful, and our inner nature is opposed to God. This condition of our innermost being is sin-prone, and to neutralize this sinful tendency, we have the blood of the Anointed One. Outwardly also we may allow our bodies to commit sins even after we are born again. To be free from a righteous judgment, we must make our confession to God, who is faithful and just to forgive us our sins. The blood cleanses from all sins of the past. Once those sins are gone, any other sins require an honest confession to receive forgiveness, reconciliation and to remain in union with the Holy One.

Cameron continues by looking at John’s words, “If we deny that we have sin in us, we deceive ourselves, and there is no truth in us.” Not only that, but we make God out to be untruthful, which further exposes the fact that His word is not in us. In any case, we prove ourselves to be liars because neither His truth nor Word is in us. The truth within would reveal the sin within; the Word coming from without would convict us of those sins. John recorded these things to keep us from sinning in the first place.[19]

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[1] Luke 18:3

[2] Hebrews 2:17

[3] Homer, Iliad, Translated by Alexander Pope, 1899, Bk. I, p. 4; “reconciled by address of Vulcan.” Also see p. 28, fn. #67; p. 186, fn. #166 Bk. XIX, p. 349; Concluding Note p. 453

Also, in the Odyssey, translated by Alexander Pope, Bk. V, p. 284, “for mercy pleaded.”; Bk. XIII, pp. 356, 381, Bk. XVIII, pp. 466, 471-472; Bk. XXII, pp. 558, 569, 571

[4] Barnes, Albert: New Testament Notes, op. cit., p. 4808

[5] Henry, Matthew: First Epistle of John, op. cit., p. 837

[6] John 10:16

[7] Neander, Augustus: The First Epistle of John, Practically Explained, op. cit., p. 59

[8] Candlish, R. S., The First Epistle of John Expounded in a Series of Lectures, op. cit., pp. 68–69

[9] See Hebrews 10:12

[10] Estius (1542-1613) was a famous Dutch commentator on the Pauline epistles. In 1580 he received his Th. D.

[11] Proverbs 24:9

[12] Acts of the Apostles 28:5

[13] Ibid 4:23

[14] Genesis 1:26

[15] Stock, John: An Exposition of the First Epistle general of St. John, op. cit., p. 65

[16] 1 Thessalonians 5:19

[17] Strong, Augustus H. Systematic Theology, op. cit., Vol. 1, p. 586

[18] Ibid. Vol. 2. Pp. 558-559

[19] Cameron, R., The First Epi8stle of John, or, God Revealed in Life, Light, and Love, op. cit., pp. 38–39

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XII) 04/08/21

English Presbyterian puritan minister John Flavel (1627-1691) preached on Jesus in His ministry as our High-Priest. Here he asked some questions: First, what it means for the Anointed One to be an intercessor? Secondly, how does He perform that work in heaven? Thirdly, what is the source of the power and prevalence of His intercession? Fourthly, and lastly, how He lives forever to make intercession for us. In answer to question one, not only is He a mediator between humankind and the Father, but He’s the only One who qualifies to do so.

As far as question two is concerned, He pleads on our behalf since we cannot defend ourselves, both as an Advocate and High Priest. And when it comes to question number three, no one dare apply. The thorn-crown scars on His brow, the whip lashes on His back, the bruises on His cheeks, the nail prints in His hands and feet, and the wound marks on His side, He does not need to say a word. Flavel then answers question four by saying that the whole purpose of His resurrection was to continue being our intercessor until He returns to be our king.^[1]

John Bunyan (1628-1688) wants his readers to learn that God could still love His creation and do justice no wrong.^[2] Justice demands penalty for breaking the law, but God had His justice satisfied in the blood, and righteousness, and death of His Son Jesus the Anointed One for the sins of poor sinners, He can now save them that come to Him, no matter how great a sinner they are and do His justice no wrong; because it has full and complete satisfaction given it by that blood of the Lamb of God.[3]

In verse two, William Burkitt (1662-1703) observes what he sees here as a cautionary warning: “keep from sinning.” So, John encourages every person who sins due to inattention, lack of strength, temptation, or a trap set by the tempter; they have an Advocate, a Mediator, and an Intercessor in heaven. While they may have sinned as believers, our Advocate is sinless. He is Jesus the righteous Anointed One. The proper office of an advocate is not to deny the fact or disown the guilt but to offer something to the judge, whereby the law may be satisfied and upon which the judge may, without doing anything out of order, discharge the accused.^[4] So, the point is clear, there may be many sins, but there is only one Savior.

Charles Finney (1792-1875), in his lecture on the Anointed One, our Advocate, points out that the Bible is full of similarities that we find in courts and governments. The Scriptures’ designed then for our spiritual education. The role of the Advocate is to see that justice is applied correctly and fairly. It is also His job to defend the accused.[5] In the case of a Christian, to plead guilty and rest His argument on the mercy of Heaven’s court. He is not looking for a pardon for His client received that earlier through justification. He is asking for reinstatement to the assembly of obedient saints. The great Judge does not hesitate to grant forgiveness since the Law of the Anointed One assigns grace to those who repent.

Paton J. Gloag (1823-1906) explains that the death of the Anointed one was a settling of the Law’s curse for the sins, not only of the Jews but for the whole world. That’s why theologians who distinguish between Jewish and Gentile Christians must concede that they are both reconciled to the same God by the same Savior.^[6] What a shame that here some 2,000 years later, there is such an emphasis between Messianic Jews and non-Jewish Christians. God never intended it to be that way. Nor would John approve of the distinction made between denominations, black churches, Hispanic churches, white churches, etc. We are one big family. That’s what the world should see in us – unity in our Christian community.

Sir Robert Anderson (1841-1918) discusses the various thoughts on the degrees of rewards and punishments awaiting those who believe or do not believe the Gospel. He responds to critics who question heaven and hell; the resurrection, everlasting punishment, etc. He says, every discourse supporting these heresies relies on the argument that the words in our English Version, which mean endless duration, represent words in the original text which have no significance. To reject our English version is to discard the original Greek manuscripts from which their translation came.

The Greek language has no other terminology to express these thoughts, says Anderson. And yet, it is by exchanging sound arguments for ad captandum.[7] Such opinions stand on prejudices and biases, which naturally excite people with partial or exaggerated truthful statements. That’s why these heresies gain an audience. We might say that ad captandum is the definition of political speech. It is one way of diverting attention from unsurmountable difficulties they cannot handle and from the facts that show their lack of ability to perform the job given to do.”^[8] This same type of false teaching spread throughout Galatia and now among the Apostle John’s constituents. Unfortunately, it continues to creep into sanctuaries and pulpits today. As Sir Anderson said earlier, go to the original text of God’s Word to see if it passes or fails the test of authenticity.

These thoughts were not new to the Apostle John. Medieval Rabbi Rashi commented on Isaiah’s words concerning “the chastisement of our welfare was upon Him.”^[9] The latest Complete Jewish Bible has “the disciplining that makes us whole fell on Him.”^[10] Says Rashi, the chastisement or discipline of our wellbeing (health, happiness, and fortune) was His to bear: He offered the ransom price needed for the contentment that we enjoy. The attacks on Him were so that there is peace for the entire world.^[11] It is essential to know that Rashi was speaking about the Messiah. As John says here, our present and future well-being depends upon what the Anointed One did for us on the cross and rising from the grave.

Centuries earlier, Rabbi Yohanan discussed miscellaneous thoughts on the grave and the bottomless pit and asked how do we know when someone who doubts death and the pit of fire and brimstone is considered pure as far as preparing the Passover offering is concerned? Then, what about a whole community that entertains the same doubts? Let me ask, says the Rabbi, does the high priest’s frontlet^[12] make atonement for those with uncertain cleanliness to participate? Does the frontlet have the effect of obtaining atonement for a community, so they can eat the Passover Lamb?

In Moses’s day, some were undecided about the future of disbelievers in Torah and Prophets’ words.[13] The same Rabbi Yohanan said elsewhere that idolaters should be aware that they are the losers, even though they don’t know what they have lost – speaking of the Temple’s destruction. When the Temple existed, the altar atoned for them, but now who will atone for them since the altar is no more?^[14]

When it comes to fellow Christians expressing doubts about what is being taught by the true Church, it appears that this was also prevalent in Judaism’s early days. Rabbi Yohanan also complained that some were occupied only with reading Torah and think that this is exemplary behavior. Even those spending time studying the Mishnah^[15] are doing a worthy deed and rewarded for it with the Gemara.^[16] They are preoccupied with trying to impress God in reading what literature says about Him without knowing or understanding who He is or what He said.

What the Rabbi says applies today to those who listen to the scripture text read but ignore the preaching. For him, it conflicts with the Scripture that says, “Show my people their transgressing, and the house of Jacob their sins.”[17] He is disturbed by Jewish scholars who are supposed to show the people their sins, just read Torah instead of explaining it. It seems to be an unintentional error but is an intentional fault.^[18] Not only that, but the Rabbis read the scriptures and then offer their interpretation and begin to spread it before they consult what other scholars have to say about it. This same attitude is alive today only backwards. Preachers tend to start speaking without reading any Bible text and add it later as a garnish on their sermon.

I like what Rabbi Ashi, an expert in interpreting the Talmud, says when he points out that we all should take the conclusions we reach after reading the Scriptures as a “general conclusion.”^[19] We can then take our impressions, do further research by reading commentaries and lexicons, etc., to make sure we have a clear understanding before declaring our interpretation as the truth.

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[1] John Flavel: The Fountain of Life, Sermon 13, Of the Intercession of Christs our High-Priest, pp. 155-156

[2] See Romans 3:24-26

[3] John Bunyan: Bunyan’s Practical Works, Vol 1, p. 199

[4] William Burkitt: On First Epistle of John, op. cit., p. p. 757

[5] The Finney Sermon Collection, Vol. 3, Sermons on Gospel Themes, Christ our Advocate, p. 1280

[6] Gloag, Paton James: Introduction to the Johannine Writings, op. cit., pp. 241-242

[7] Anderson uses a Latin phrase employed in rhetoric, ad captandum. It means, capturing the gullible and naïve among the listeners or readers. It is an unsound, misleading argument designed to appeal to the emotions rather than to the mind.

[8] Sir Robert Anderson, The Fundamentals: (R. A. Torrey, A. C. Dixon, et. al., (Eds.), Vol. 3, Ch. 3, p. 41-43

[9] From the translation in Rashi’s commentary from the Complete Jewish Bible.

[10] Isaiah 53:5 – Complete Jewish Bible

[11] Rashi: The Complete Jewish Bible with Commentary, Isaiah 53:5

[12] A Frontlet was a crown or golden plate worn by the high priest on their tiara whenever he ministered in the Temple on the day of Atonement. See Exodus 39:30

[13] Jerusalem Talmud, A Translation and Commentary by Jacob Neusner, Nazir, Ch. 9:2

[14] Babylonian Talmud, Seder Mo’ed, Tractate Sukkah, folio 55b

[15] Mishnah: a collection of exegetical material embodying the oral tradition of the Jewish Torah 

[16] Gemara is comments by the Rabbis on the Mishnah

[17] Isaiah 56:5

[18] Babylonian Talmud, Seder Nezikin, Tractate Baba Metzi’s, folio 33a-b

[19] Ibid. Seder Mo’ed, Tractate Megillah, folio 22b

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson XI) 04/07/21

COMMENTARY

Clement of Alexandria (150-216 AD) points out that Jesus did not die only for our sins as believers, “but also for the whole world.” Indeed, says Clement, He did not die to save some, but to redeem all. Then this early church scholar curiously suggests that God converted some of them by punishment. I would take that as God, allowing them to see and suffer what sin was doing to them. He also notes that some follow the Anointed One voluntarily who saved them with the dignity of honor so that every knee will bow to Him.^[1] That includes angels, humanity, and souls that departed this life before His advent.^[2] I see this part of Clement’s commentary as a reference to those who heard and accepted the call to salvation. In so doing, God honored them to be part of those who will welcome His Son’s return to bring them to their eternal dwelling.

Augustine (354-430) points out that the Word became flesh that He might be heard, seen, and handled. The flesh began in the womb of the Virgin Mary: but the Word was from the beginning.^[3] Let’s see whether John’s epistle is harmonizing with his Gospel, “In the beginning was the Word, and the Word was with God.”^[4] See what follows: “And the Life manifested Himself.”^[5] The Anointed One, therefore, is “the Word of life.” Then, says Augustine, since the Life revealed Himself in the flesh, He is not only to be believed in the heart but also seen by the eyes. That’s why John could say we heard and saw Him. Not only that, but we were able to touch Him, who touched us.^[6] Our touching Him brought healing, but His touching us brought salvation.

Hilary, bishop of Aries in Southern France, commented on what John says here in verse two that Christ died for the sins of the “whole world,” what he means is that He died for the whole church.[7] However, there are very few Christian scholars who would agree with Bishop Hilary on the surface. The Apostle John was differentiating between the Jews, who believed that they had sole possession of the Messiah, and Gentiles, who they considered to be heathens and unqualified to be saved by the Messiah. On the other hand, He died to build an assembly of those who believe in Him to become His bride.^[8] And when He returns, only the Bride will be swept up into heaven with Him.

Bede the Venerable (672-735 A.D.), known for his writings as a theologian, historian, and chronologist, says that in His humanity, the Anointed One pleads on our behalf before the Father. Still, in His divinity, He is the atonement for us with the Father. Furthermore, Jesus did not do this only for those who were alive at the time of His death. He did it for every sinner scattered over the entire compass of the world. It will be valid for everyone, from the first among the elect until the last one born at the end of time.

Therefore, this verse two is a rebuke to those Donatists^[9] who thought you could find the true church only in Africa. On the contrary, the Anointed One died for the sins of the whole world. The Church which He bought with the blood exists in every corner of the globe.^[10] No doubt, Bede was not ignorant of the fact that the Apostle John wrote this before the Donatists ever formed in Africa. His point is that anyone, whether in the first or fourth century, who imagines that universal faith in the Anointed One is to be found only on one continent or in one location stands rebuked already in an anticipatory way by the text in John’s epistle 

Thomas Aquinas (1225-1275) asked, “Whether anyone can offer sufficient reasons for the ceremonies relating to the holy sacraments?” This question resulted because it seems that no adequate reason for the rituals in the ceremonial law pertains to sacred things. Paul said that “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands.”^[11] Therefore, was it unfitting that the construction of a tabernacle or temple for the worship of God? Aquinas is firmly in favor of a “No” answer.

Aquinas looks at it this way: The Apostle says, “If He were here on earth, He would not even be a priest since there already are priests who offer the gifts required by the law.”^[12] And hear what God told Moses after he was to finish the tabernacle: “See that you make them according to the pattern shown you on the mountain.”^[13] But that is reasonable, which presents a likeness to heavenly things. Therefore, the ceremonies relating to holy rites had a reasonable cause.

In an early church creed, there were two questions related to the Anointed One position as an Advocate and Atonement. One question that is asked and answered is: Why is the Son of God called Jesus, our Savior? Answer. Because He saves us, and delivered us from our^[14] sins; and likewise because we ought not to seek, neither can find^[15] salvation in any other.^[16] The next question was: What do you believe concerning “the forgiveness of sins”? The answer: I believe that God, because of Christ’s satisfaction [of God’s demands], will no more remember my sins,^[17] nor my sinful nature, against which I have to struggle all my life,^[18] but will graciously grant me the righteousness of Christ, that I may never come into condemnation.^{[19] [20]} It is apparent; early church theologians were quick to verify that Jesus was both the Son of God and Son of man. Also, He qualified as our Advocate and Atonement for sins.

Richard Rothe (1799-1867) says John is trying to explain that the reason for the Anointed One being our advocate is that He is the one who provided the compensation for the forgiveness of our sins. He is both Advocate and Atonement. If this were not true, then His being the Advocate would make Him a third party to the solution. It would be like going to a doctor who did not have the authority to prescribe because there is no sure remedy or cure for the disease. Since the Anointed One was sinless, then we can strive to be purer by living in union with Him. Of course, there is always that residue of sin still in our flesh to awaken our sinful tendencies. But as the Apostle Paul said, the temptations in our lives are no different from what others experience. And God is faithful. He will not allow the temptation to be more than we can stand. When tempted, He will show us a way out so that we can endure.^{[21] [22]}

John Owen (1616-1683) The oblation and intercession of any other would not have saved us. Hence, for the security of our faith, we are minded that “God redeemed the church with His blood:”^[23] He did this as God embodied in flesh and blood. His blood alone had the power to clean out our consciences from hoarded dead works. We do so by offering ourselves to God through the eternal Spirit.^[24] And when the Apostle John – for our relief against the guilt of sin – calls us to consider Advocacy and Atonement. He reminds us here in verses one and two in particular of the person who performed them. And we may briefly contemplate the order in which these things occur.[25] [26]

Hugh Binning (1627-1653) has a way of putting things as though he is standing before a king giving his report. It involves calling the sacrifice and atonement for our sins. Says Binning, if He would have the eyes of all humanity fixed upon Him, with wonder and admiration, and to this end, He singled Him out from the Multitude by a voice from heaven, which testified concerning Him particularly as being “My well-beloved Son.” Therefore, the Apostle Paul had a reason to say that He died for all in such a noble way that He may serve all.^[27] Binning goes on with his oratory by saying He stands in more value in the Court of God than all humanity. All creatures are ciphers,^[28] which even when multiplied come to nothing, and amount to beyond nothing, but set Him before them, yes, place the Anointed One ahead on them. He signifies more than they all do together and gives them some estimation in the count. And so, they stand in the Apostle Paul’s calculation, which he makes with very blessed assurance and confidence.^[29] But the Anointed One is the only One that has significance and gives significance to other things.^[30]

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[1] Philippians 2:10-11

[2] Fragments of Clemens Alexandrinus, Adumbrations, p. 1162

[3] I John 1:1

[4] John 1:1

[5] I John 1:2

[6] Augustine, Then Homilies on the First Epistle of John to the Parthians, Homily 1, p. 917

[7] Hilary of Aries, Bray, G. (Ed.)., 1-3 John, op. cit., p. 177

[8] Ephesians 5:25

[9] The Donatists were a Christian group in North Africa that broke away from the Roman Catholics in 312 AD over the election of Cæcilian as bishop of Carthage. Their name is derived from their leader, Donatus. He was censored by Pope Miltiades for rebaptizing clergy who lapsed from the faith and desired to be returned to the church.

[10] Bede: The New Testament, Bray, G. (Ed.), op. cit., Vol XI, First Epistle of John

[11] Acts of the Apostles 17:24

[12] Hebrews 8:4

[13] Exodus 25:40

[14] Matthew 1:21; Hebrews 7:25

[15] Isaiah 43:11; John 15:4, 5; Acts of the Apostles 4:11, 12; 1 Timothy 2:5

[16] Creeds of the Bible: The Heidelberg Catechism (1563), AGES Software, Of Gad the Son, 11. Lord’s Day, Questions 29, p. 28

[17] Psalm 103:3, 4, 10, 12; Micah 7:18, 19; 2 Corinthians 5:18-23; 1 John 1:7; 2:2

[18] Romans 7:21-25

[19] John 3:127, 18; 5:24; Romans 8:1, 2

[20] Ibid. Heidelberg Bible Catechism: Lord’s Day, Question 56, p. 33

[21] 1 Corinthians 10:13

[22] Rothe, Richard: The Expository Times, June 1890, p. 209

[23] Acts of the Apostles 20:28

[24] Hebrews 9:14

[25] Owen, John: Christologia, Vol 2, Ch. 3, p. 67

[26] Ibid. Ch. 20, p. 343

[27] 2 Corinthians 5:14

[28] Cyphers (ciphers) is an old English term for “zeros” The modern English term is “ciphers.”

[29] Philippines 3:8

[30] Hugh Binning: On First Epistle of John, op. cit., p. 479

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson X) 04/06/21

Let me explain it this way. Years ago, when asked by a seminary student to explain the Trinity. I started by describing the smallest unit of matter in our universe – the “atom.” The atom is composed of protons, neutrons, and electrons. Thus, the protons and the neutrons constitute the center of the atom, called the nucleus. These particles rotate around the core in a small cloud.

The electrons carry a negative charge, and the protons emit a positive charge. In a typical (neutral) atom, the number of protons and the number of electrons is equal. If you separate any one of these particles, it ceases to be an atom. If you make one more massive than the others, it will not be a stable atom. And yet, all three together are called an “atom.” They never leave each other; they work together in perfect harmony; by touching the atom, you contact them all. So, no matter where the Father is, the Son and the Spirit are also present. And wherever the Son is, the Father and Spirit are present. And, likewise, wherever the Spirit is, the Father and Son are present. How does all this work? You can ask God someday.

Here’s a story my father used to share at the end of a sermon on Jesus being our advocate with the Father. In 1915, when he was still young, there was a fire in an apartment complex in his city. The fire trucks raced to the scene. But by the time they arrived, the building was engulfed in smoke and flames. As the gathering crowd looked on in horror, they saw a small boy trying to escape the heat and smoke leaning out of a corner window on the fourth floor. None of the fire wagons had a ladder tall enough to reach the window.

Suddenly, a man darted out of the crowd to the corner of the building, where a vitrified^[1] clay drainpipe ran down the edge. He grabbed hold of the conduit, only to find out it was scorching hot because of the fire. Nevertheless, he climbed up the pipe, his hands and legs burning all the way. Finally, he reached the window and coaxed the young lad to reach out and take his hand. The tiny lad put out his arm, and the man took hold of him. He pulled him over and told the boy to put his arms around his neck. So, with the lad clinging to the man’s back, he quickly slid down the pipe to the ground. The crowd broke into applause. A few minutes later, the building collapsed to the ground.

Since the young man’s parents perished in the fire, there was no immediate family to claim him. He became eligible for adoption. A judge conducted a hearing where couples came and made their case for having the boy assigned to them. A young couple rose, both teachers, and offered their reasons for taking the boy into their home. Then a banker and his wife made the same plea. Several others, including a local business owner, requested his adoption. Finally, the judge asked if there was anyone else wanting to voice their adoption wishes. Suddenly, a hush settled over the room as the man who saved the boy stood up. He was a local carpenter and did not have any of the means the other couples presented. The judge asked, what do you have to offer as a reason for us to assign him to you and your wife? Without a word, the man pulled up his sleeves and showed his burned hands and arms to the judge.

The hearing recessed for about an hour. Then the judge came out and spoke in a somewhat soft tone. He told them that he was proud as a citizen of his city for all those who came forward to adopt the young lad. He thanked them all for their compassion and generosity. In the end, the judge announced he assigned the boy to the man with the burned hands. For the judge, the man’s action in saving the boy was evidence enough to convince him.

So, is our Advocate with the Father. Some Bible commentators call this Advocate that the Apostle John mentions here a skilled pleader or a trial lawyer capable of employing sharp words to make objections.^[2] However, I find it more compelling to believe that when the question is asked, “Why should we be given in adoption to the One who saved us,” Our Savior holds out His nail-scarred hands without uttering a word, and the Father nods His head in agreement.

2:2a He Himself died for sin on our behalf to gain us favor with His heavenly Father, and not only our sins but for the sins of the world.

EXPOSITION

Some Bible scholars believe that it all started with what John was told and heard in his Revelation. There, the angel told him that this great dragon – the ancient serpent called the devil, or Satan, the one deceiving the whole world – was thrown down to the earth with all his angels. (He is that old snake called the devil or Satan, who deceives and fools the whole world.)^[3] So, the Anointed One’s death and resurrection was the final blow for Satan and his demons. Now they await their ultimate fate in the bottomless pit of fire and brimstone.

John’s insistence that Jesus died on our behalf is in complete harmony with what Paul wrote to the Romans.^[4] Also, the Apostle Peter adds his witness and testimony to this same truth.^[5] Peter made it clear that the Anointed One Himself suffered once and for all time when He died for us, and with that one sacrifice, He paid for your sins. And although the Messiah was not guilty, He died for all who were guilty. He did this to bring all of us to God. His body died, but His Spirit lived.^[6] John felt it was important that everyone should know that the Anointed One’s death was not for just one individual or even a select group of individuals.^[7] As Paul told the Corinthians, God desired to reconcile with all lost humanity through the Anointed One.^[8] It may have been what John saw in his vision on the Isle of Patmos.^[9]

John was not speaking as a foreigner to the Jews who were reading his letter. He knows that in the sayings of the Jewish fathers’ Rabbi Eliezer, Yaakov’s son would say: He who fulfills one mitzvah (law) acquires for himself one angel-advocate; he who commits one transgression, acquires against himself one angel-accuser. Repentance and good deeds are a shield against retribution. Rabbi Yochanan, the Sandal-Maker, would say: Every gathering that is for Heaven’s sake will endure. If it were not for the sake of Heaven, they would not survive.^[10]

Also, in the Talmud, we find where the Rabbis taught: if one falls sick and his life is in danger, Rabbis tell him to admit it, for all sentenced to death must confess. When a man goes out into the street, let him imagine that his arrest will follow; when he suffers a headache, let him visualize wearing chains of iron; when he goes to bed, let him picture that he ascended the scaffold for hanging. Yet, when someone stands before a judge for trial, they will be acquitted if they have an expert advocate.  If, however, they have no advocate, they will not be spared. And these are man’s advocates – repentance and good deeds.^[11]

And in another place, we read that Rabbi Eliezer, son of Rabbi Jose, taught: All the charity and deeds of kindness which Israel performs in this world [help to promote] peace and good understanding between them and their Father in heaven, as it says, Thus says the Lord, Enter not into the house of mourning, neither go to lament, neither bemoan them, for I have taken away my peace from this people…even lovingkindness and tender mercies’ in charity.^[12] Rabbis teach, says Rabbi Judah: Being charitable is terrific, in that it brings the redemption nearer, as it says, Thus says the Lord, keep judgment and do what is right, for my salvation and the revelation of my righteousness is near.^{[13] [14]}

When we see how some of the early church fathers adopted this form of salvation by works as taught by Jewish Rabbis, it leaves no room for an Advocate nor the remedy for sin the Messiah came to pay for with His life. In this frame of teaching, the Church replaced Israel, and Church Law superseded Mosaic Law. They substituted charity and good works in place of the work of the Anointed One on the cross. Some critics charge that Eucharist at the altar imitates the altar sacrifices in the Temple. Furthermore, praying to saints for assistance is preferred to pleading with our Advocate to intercede for us at the throne of God.

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[1] Vitrified means to change or make into glass or a glassy substance, especially through heat fusion.

[2] Parker, Joseph: The People’s Bible, op. cit., p. 362

[3] Revelation 12:9

[4] Roman 3:25-26

[5] 1 Peter 2:24

[6] Ibid. 3:18

[7] See John 1:29; 4:42; 11:51, 52

[8] 2 Corinthians 5:18-21

[9] Revelation 12:9

[10] Ethics of the Fathers, Ch. 4

[11] Babylonian Talmud, Seder Mo’ed, Masekeht Sabbat, folio 32a

[12] Jeremiah 16:14

[13] Isaiah 56:5

[14] Ibid. Seder Nezikin, Masekeht Baba Bathra, folio 10a

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson IX) 04/05/21

John Phillips (1927-2010) says that John would not be telling his readers about an Advocate if there was no need for forgiveness. And the truth about forgiveness is that it involves guilt. Not even the Supreme Court could pardon an innocent person. Phillips sees a connection between forgiveness here in John and justification in the writings of Paul. Justification represents a right standing with God as approved in His sight. Forgiveness implies there were sins to be washed away before justification could occur, says Phillips. Forgiveness appeals to the fact that God is merciful and fair–minded that God’s mercy is justice. Forgiveness has to do with the fact that God is Love; justification has to do with the fact that God is Light. Besides, forgiveness is conditional, a circumstance revealed in the Lord’s Prayer.^[1] Justification is unconditional, absolute, and eternal. Forgiveness relates to what’s wrong; justification relates to what is right. So, we can see why John wants believers to know that if sin reoccurs, there is forgiveness. It is our Advocate who justifies our request because of His work on the cross on our behalf.^[2]

Wendell C. Hawley (1930) makes a good point about Jesus pleading our case as an Advocate. In John’s Gospel, the Holy Spirit is called our paraklētos, our comforter, or encourager. Some picture Jesus as standing next to the Father, pleading our case for forgiveness.^[3] But it also allows us to imagine Him standing by our side as He implores the Father for us. How can He be in two places at once? While standing beside the Father in His resurrected body, He is also standing next to us through His Spirit.

Stephen S. Smalley (1931-2018) says that instead of the opening line reading, “My dear children, I write this to you” (NIV), it should be rendered, “My dear children, I am writing this to you.”^[4] It allows the writer to appeal to his readers in direct and pastoral terms. I guess that in today’s world, we could say it’s the difference between speaking to someone on the phone or leaving a voice message. John wanted them to know that he was taking this responsibility personally.

Smalley also comments on John’s use of Jesus the Anointed One in identifying this advocate. The name Jesus refers to His humanity and the Anointed One to His divinity. Keeping this in mind is essential because of His relationship to humanity and God. It involves His being both our Advocate and our Remedy for sin’s curse. It proved to be the main sticking point, suggests Smalley, between those staying with John and the congregation and those who forsook it of their own accord.^[5]

Philip W. Comfort (1950) says we should look at the whole matter in legal terms. It allows the Anointed One to be our Advocate and Atonement for our sins. God’s Son faced a problem serving as our Advocate by staying in heaven. But as the Apostle Paul said, He did not think it was right for Him to hang onto being equal with God in heaven when He desperately needed to rescue and redeem us on earth. So, He gave up His high heavenly position and humbled Himself to come to earth and take up the lowly life as a human willing to die as a criminal to save a fallen society. It allowed Him then to be our remedy for sin’s lethal curse as a sacrifice on our behalf. It served God in forgiving those who put their faith in Him and also allowed Him in His role as Advocate to plead our case before the Father.^[6]

Judith Lieu (1951) confesses that the origins of the term paraklētos (“advocate”) are hard to track. It does not appear in the Septuagint version, although there are related terms that suggest encouragement.^[7] Also, associated words that speak of God’s support and consolation.^[8] However, Hellenistic/Jewish philosopher, Philo of Alexandria, calls for the wayward Jews to return to their ancient beliefs and practices. Still, they will need three advocates to facilitate their reconciliation with God the Father.^{[9] [10]}

Bruce G. Schuchard (1958) points out that the Apostle John informs his readers that his whole point in writing them is to help keep them away from sin. It leaves the door open for two possible false interpretations: First, since no Christian can ever say that they never sinned, why struggle to resist when it’s going to happen anyway? In doing so, they become indifferent and careless. The fight to keep from sinning is far more comfortable than the attempt to get out of sin. Secondly, since sin’s remission is so easy, why worry since you can quickly get forgiveness? It will lead to a false sense of security in wrongdoing and the presumption that forgiveness is available anytime. It may be true in some aspects, but not when life is unexpectedly cut short by a fatal accident or heart attack.^[11]

Schuchard goes on to say that in today’s Christian environment and the modern concept of forgiveness of sin, believers can come to accept the fake idea that God makes considerable allowances for our weaknesses and failures. Oh yes, they agree we must not tolerate any deliberate act of clear-cut evil. But they then deny that anything they do against God’s Word does not fall into that category. Some go so far as to believe that a slight error or misstep here and there does not put them in need of repentance and praying for forgiveness. They develop a pick-and-choose attitude of those things they place on this list. So, what if every once in a while, they slip and stumble? That does not make them sinful.^{[12] [13]}

David Jackman (1973) shares that when John Wesley left home, his mother, Susannah, wrote the following in the flyleaf of the Bible he was given as a “going-away” gift: “Sin will keep you from this book, but this book will keep you from sin.” The Apostle John had the same idea. He knew the power of God’s Word to defend his people from the attacks of the enemy and inspire them to holy living. As a matter of fact, John said initially of his writing, “My dear children, I am writing this to you so you will not sin.”^[14] John knew that sin was out there; he understood that it was enticing; he was aware that not everybody was rock-solid enough in their faith to be able to resist all temptation. But he did know there was power in the Word of God.^[15] And since the Anointed One was the pure Light in the Gospel, he knew they needed to concentrate on Jesus as both the Messiah and Son of God. If that trust and loyalty were ever severed, they were fair game for the evil roaring lion.^[16]

A current author, John W. (Jack) Carter, makes an important note here. He offers that John wrote the Revelation during this period, and it was most likely written before the three epistles since his Revelation took place on Patmos. He would have desired to document everything as soon as possible. Ephesus is well-known as one of the seven churches mentioned in the first two chapters of the Book of Revelation as receiving personal messages. Most of them illuminated some of the ways the churches were becoming increasingly unfaithful to the LORD.  The Church in Ephesus is praised for its patience as it works to reject those who practice evil. The LORD reveals, however, that the church at Ephesus had “lost its original love.” It means that their love for the LORD had subsided, compromised by their love of this world.^[17]

Bishop Muncia Walls makes an interesting point here about the Greek noun paraklētos. He notes that in John’s Gospel,^[18] Jesus talks about sending “another” comforter. While those who advocate the Trinitarian dogma would like for Jesus to be saying that the Comforter, which would come to the disciples, would be a separate, another person, this is not what Jesus was saying. Reading the entire context of this passage will point this out. In verse eighteen, Jesus told His disciples, “I will not leave you comfortless: I will come to you.”

So, says Bishop Walls, Jesus does not mean a Comforter unrelated to Him or His Father. Instead, “another” because He was leaving them in His resurrected body but would return in His Spirit.^[19] Take note Jesus did not say a “different” Comforter. That is why since the Trinity represents “three-in-one,” the Comforter who came could not be separate and independent of the Father and Son.^[20] The Holy Spirit descended in the form of a dove and landed on Jesus’ shoulder; and the martyr Stephen saw Jesus standing at the right hand of the Father. Thus, it makes it hard to eliminate their ministry, done as members of the Trinity.^[21]

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[1] Matthew 6:12

[2] Phillips, John, Exploring the Epistles of John, op. cit., p. 41

[3] Hawley, Wendell C., Tyndale, op. cit., pp. 335-336

[4] See New Living Translation, New Life Version

[5] Smalley, Stephen, S., Word Biblical Commentary, Vol. 51, op. cit., p. 34, 37

[6] Comfort, Philip W., Tyndale, op. cit., p.336

[7] Job 16:2; Zechariah 1:13-

[8] Isaiah 50:1-2; 49:10; 6613; Psalm 22:4

[9] The Politics of Philo Judæus by Erwin R. Goodenough, Yale University Press, New Haven, 1938, p. 31

[10] Lieu, Judith, I, II, III John, op. cit., p. 62

[11] See Ezekiel 3:20; John 8:21, 24

[12] See I. Howard Marshall, Epistles of John, p. 120

[13] Schuchard, Bruce G., 1-3 John, op. cit. pp. 145, 149

[14] Jackman, David, The Message of John’s letters, op. cit., p. 43

[15] Romans 1:16

[16] 1Peter 5:8

[17] Carter, Dr. John W. (Jack). 1,2,3, John & Jude, op. cit., p. 31

[18] John 14:16

[19] Walls, Muncia. Epistles of John & Jude, op. cit., (Kindle Locations 397-401)

[20] Bishop Walls is a minister of the Pentecostal Assemblies of the World, a “Oneness” or “Jesus Only” denomination, he does give us an opportunity to test ourselves to find out where we stand on the subject of the trinity.

[21] See also Matthew 4:1-11; 28:19; John 3:16; Acts of the Apostles 13:27-30; 1 Corinthians 8:6; 2 Corinthians 13:14; 1 Peter 1:2; 1 John 2:22

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson VIII) 04/02/21

Rudolf Bultmann (1884-1976) says, the author of this Epistle shows his relationship with the readers by addressing them as “my little children.” He further validates this because he tells them “I” write to you.^[1] He wrote them so they would not sin. His is quick to refute the false teachings of those who left the congregation to spread their anti-Christian doctrines, he wanted to make sure that his readers knew this was coming straight from him, not some scribe or ghostwriter. That appears to be the exact reason why among the prophets’ writings, they often wrote, “And the Lord said to me.”

Minister Priestly L. Greville (1891-1976) feels that the Apostle John felt significantly motivated to remind his readers that they must accept the fact that they are still subject to sinful tendencies, although they are believers. He did not want them to think that they were somehow inferior or mistake-prone but to assure them that the Anointed One had a remedy for their weakness. His Love dealt with that sin and got them through on the road to wholesome sanctification and holiness. The Anointed One was able to do that because He was their advocate before the Father. After all, He paid to price to cancel sin’s death penalty, and His blood was strong enough to wash away all sinful stains. So, why wouldn’t He be the One to plead their case before His heavenly Father? Greville says, the Advocate says to the Father, “Father, this person has sinned again, but they are still Mine. They’ve committed themselves to Me in faith and love; they identify with Me, and what I have to offer on their behalf should be sufficient to receive forgiveness and cleansing of that sin.”^[2]

Donald Grey Barnhouse (1895-1960) shares how a young university professor came to him for counseling. He confessed that while overseas in the military, he got involved with some shady characters and lived a very immoral life. Upon returning to the USA, he reconciled with God and resumed living as a believer. He met a beautiful girl who became his fiancée. He was afraid to tell her about his past because he believed she might call off the engagement, and exposé would now be in the open. Dr. Barnhouse responded with a different but similar story.

He said there was a young gentleman that he told to go and tell his girlfriend the whole truth, which he did, and after their marriage, his fear was replaced by faith when his wife told him this: I know my Bible. I know that Satan will try to put temptations in your way. Although that day may come – I pray that it never will – you may stumble back into sin. Immediately the devil will tell you that you have ruined everything; you are not worth anything now as a Christian, so you might as well continue in sin and enjoy yourself. But, said his wife, I want you to know that this is your home. It is where you belong. I want you to know that there are full pardon and forgiveness in advance for any temptations that may come into your life.

After Dr. Barnhouse finished his story, the young professor lowered his head into his hands. And after a pause, he looked up and told Reverend Barnhouse, “My God, if anything could ever keep a man straight, that would be it.” That is very similar to what the Apostle John is telling his readers here in verse one. Even if we as believers momentarily fall victim to temptation, our Advocate with the Father tells us, “You are Mine. You belong to me, and I will never let you go.” Come to me, and I will plead your case before the Father, and He never turns me down.^[3]

Amos N. Wilder (1895-1993), in his interpretation of this verse, says that one reason why ethics in the Final Covenant is never a settled matter for “standing right before God based on good works,” creed or code is because the Spirit interprets our commitment in various situations. But even more necessary, doing the right thing is our motivation and performance. Just like the Apostles Paul and James, John appeals to using the gifts and talents God gave us – faith and love. And here in verse one, John points out that our obedience to God’s Word is the real test of our active faith. Either we walk in His Light and do what honors and pleases Him, or we are still walking in the world’s darkness where every deed has an ulterior motive.^[4]

Martyn Lloyd-Jones (1899-1981) focuses on the Apostle John’s opening remark in verse one, “My little children, I’m writing these things to you.” He points out that there is nothing more important than the attitude in which we approach what’s written in the Bible, especially dealing with doctrine and theology. Lloyd-Jones mentions two main dangers concerning the approach to doctrinal teaching in the Final Covenant.

First, he says, is their parents’ and grandparents’ position who spent so much time discussing doctrine. They read books on theology in a way unseen among believers today. You could not enter a Christian home without finding books on the various subjects of theology. And when they got together, they would bring up the latest thing they read and discuss the subject. Many of their children and grandchildren feel that their parents and grandparents could have spent more time on important things dealing with child-rearing and discipline methods.

Compare that, says Lloyd-Jones, to the tendency of many Christians today. They seem uninterested in theology or doctrine. [On a personal note. When I met with a close friend and fellow minister after earning my Doctorate in Systematic Theology, he told me I made an unfortunate choice. He felt that I would have been better off if I had studied for a Ph.D. in Guidance and Counseling.] As Lloyd-Jones points out, these second and third-generation believers of today feel that doctrines and theology are unnecessary. They are not against those who take up the study of theological formulae if they have a great interest in those things. But what matters is experience and the kind of life that people live.

Lloyd-Jones then shares that people have told him that they have little interest in various ideas and schools of thought concerning the precise explanation of how the atonement of the Anointed One works. These things are of no concern to them as long as they can say, “Whereas I was blind, now I see.”[5] By living a good life and producing good works for God, the Church, and their ministry, that’s the only thing that matters.^[6] All I can say as an expository preacher is that we should never let this discourage us from studying and absorbing what the Word of God has to say in theological and doctrinal matters. The day will come when those who exist on motivational speaking and feel-good teachings will hit a large pothole in their road to spiritual happiness or while sailing on the sea of high expectations will be broadsided by a massive wave of disappointment. They will call out for roadside assistance or go looking for something to rescue them. That’s when their only choice is God’s written Word.

To this, Paul W. Hoon (1910-2000) adds his exposition that John seems to be saying that a significant part of our religion must be a “preventive faith.” It is one thing to cure moral sickness; it is another to prevent it. How often do believers perform activities in life, so people may not sin, and how many do they get involved in that people may sin? After all, is it not the worst kind of sin that causes others to sin, and the next worst sin is failing to do all one can to prevent people from sinning? One is that of commission and the other of omission, but they both are sins. As John says later, anyone who commits either one of these sins and claims to be walking in God’s Light of truth and understanding is deceiving themselves and lying to others.^[7]

William Barclay (1907-1978) tells us that the first thing to note in this passage is its element of fondness. John begins: “My little children.” Diminutive nouns carry special affection. They are words often used with a pat on the head or shoulder. In his old age, John has nothing but tenderness for those who are his little children in the faith. He is writing to tell them that they must not sin, but he does not scold. There is no cutting edge in his voice; the Apostle seeks to love them into goodness. In this opening address, the yearning, affectionate tenderness of a pastor for people he has known for long in all their wayward foolishness still loves them.^[8]

F. F. Bruce (1910-1990) makes a great point by saying that when a sinner lives in sin, they are hopelessly lost unless redeemed by God’s grace. However, when a believer sins, all is not lost because they have an advocate with the Father. Sin is so uncharacteristic of the Christian life that it should be considered abnormal. Our Advocate does not need to resort to questionable devices to secure an acquittal for those who confess their sin. He is not looking to get a “not guilty” verdict when He knows we sinned. That’s why He is our righteous Advocate because He does the right thing for us and with the Father.[9]

Rudolf Schnackenburg (1914-2002) discusses the Greek noun paraklētos, translated into English as “Advocate.” It is the Anointed One’s role in heaven when we sin. Schnackenburg points out that it does not say that it is His task to defend us against the accusations of Satan as we read in Revelation.^[10] In fact, the text suggests that by the time the Anointed One arrived as our Advocate, the devil already controlled the earth. Previously, he passed before God making accusations against them day and night.^[11] However, the Lord Jesus now serves before God in His role as high-priest. It is similar to His prayer in John’s Gospel.^[12] It was for this reason that He ascended to be at the right hand of the Father.^[13] In other words, when Jesus moved in, Satan moved out! The same is true in our lives at the new birth, and John insists it must stay that way.

[1] Bultmann, Rudolf: The Johannine Epistles, op. cit., p. 22

[2] Greville, Priestly L., The Johannine Epistles, op. cit., pp. 33-34

[3] Boice, James Montgomery, Epistles of John, op. cit., pp. 36-37

[4] Wilder, Amos N., The Interpreter’s Bible, Vol. XII, op. cit., pp. 226-227

[5] John 9:25

[6] Lloyd-Jones, Martyn: Life in Christ, op. cit., p. 162

[7] Hoon, Paul W., Ibid. p. 226

[8] Barclay, William: The Letters of John and Jude, Revised Edition, The Daily Study Bible Series, op. cit., p. 38

[9] Bruce, F. F., The Epistles of John, op. cit., (Kindle Location 848)

[10] Revelation 12:10

[11] Job 1:6-7

[12] John 17:6-26

[13] Schnackenburg, Rudolf, The Johannine Epistles, op. cit., pp. 86-87

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• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson VII) 04/01/21

Samuel Ashton Keen (1842-1895) illustrates that the method of grace for spiritual repair and preservation in the state of salvation is the same as justification. Keen recalls a beloved fellow minister, widely known as a writer, who became exasperated with a disobedient daughter. In the heat of the moment, he used some hasty, cruel language to chastise her. Keen happened to drop by to see him that same evening, and the brother confessed to his bad behavior. He was discouraged that he lost the joy of his salvation and positive influence over his child and home. Keen told him we all make mistakes, but if he confesses his guilt and shame to God and his daughter, the blood of Jesus, the Anointed One, would not only wash away those stains but heal the wounds as well. Keen went on to a scheduled prayer meeting, not sure if the brother would attend. But to his surprise, the treasured minister showed up.

Keen tells us that when the service finished, the precious brother reported that his joy was back. In fact, he had more blessed assurance than ever. Here is God’s covenant promise, says Keen, with those saved by His grace. When a believer unintentionally sins, our High Priest takes up their case at once. He calms the spiritual storm and keeps them from the unholy waves until the Holy Spirit can deal with the failure and cause. In doing so, the Spirit points to the atonement provision for the spiritual healing to heal it. If the soul heeds this message, confesses, and maintains its faith, it can go on its way, rejoicing, established, strengthened, advanced in the fullness of love. The soul overtaken by failure does not understand this excellent provision or, knowing it, does not avail itself of the same; the fullness of salvation becomes forfeited, and they fall from grace.^[1]

In speaking about the Holy Spirit’s personality, R. A. Torrey (1856-1928) talks about how the Spirit searches, communicates, and prays. For example, we read that the Holy Spirit searches the profound things of God.^[2] Here He is represented not merely as an illumination that enables us to understand the mysteries of God. Still, a person who goes searching will find that the Holy Spirit will reveal what He wants us to know. In many passages, we see the Holy Spirit represented as speaking, crying out, helps our infirmity by making intercession for us with unutterable groaning.^[3]

Torrey goes on to say that the Greek noun Parakleetos helps us understand what John is saying here in verse one. It becomes even more apparent when we bear in mind that the word translated “Comforter” means counselor plus a great deal more. But in examining this word and who it refers to, we must keep in mind that He is on our side. Translators find a great deal of difficulty in translating Parakleetos. They have suggested “comforter,” “helper,” or merely transferring the Greek word into English literature. Others render the same term as “advocate,” but it does not give the full force and significance of this term etymologically. Advocate means about the same as the Greek Parakleetos but in a restricted sense.^[4]

Robert Law (1860-1919) sees what the Apostle John is saying here to continue the theme “Walking in the Light.” In this case, with Love. However, John continues, “If we confess that we have sinned, we have a Paraclete with the Father, Jesus the Righteous Anointed One.” But before he writes this, his pen pauses by the sudden fear that some might misinterpret these broad evangelical statements into an excuse for moral laxity. He, therefore, interjects the caution, “My little children, these things I write you, that you do not sin,” then carries forward the train of thought in slightly different forms, “And if any man sin …” etc.^[5]

Law has another way of illustrating what he calls the Darkness-Series and the Light-Series.

DARKNESS-SERIES

LIGHT-SERIES

1:6 “If we say that we have fellowship with Him, and live in darkness, we lie, and do not the truth.”	1:7 “If we walk in the light, as He is in the light, we have fellowship one with another, and the Blood of Jesus His Son cleanses us from all sin.”
1:8 “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”	1:9 “If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.”
1:10 “If we say that we have not sinned, we make Him a liar, and His word is not in us.”	2:1 “If any man sin, we have an advocate with the Father, Jesus the righteous Anointed One.”[6]

Thus, says Alan E. Brooke (1863-1939), the evidence of use by early church writers supports the form of the word Paraclete, which is naturally passive. Its meaning must be “one called to the side of” those needing promised service. The help it describes is general assistance of some sort or other in connection with the courts of law, but it has a broader signification – to help anyone who is a friend. The context surrounding Paraclete suggests any type of help, such as advocacy, intercession, or mediation. In itself, it denotes “one summoned to help.” This Epistle indicates one who pleads the Christian’s cause in front of God, and the term “advocate” is the most acceptable translation.

This sense suits some of the passages seen in the Gospels. In others, it suggests one who called on to give help when needed on a broader scale. There is no authority for using “Comforter” to define the Paraclete, either in the sense of “strengthener” or “consoler.” This term found its way into English translations (KJV) harmonizing with translators John Wycliffe and Martin Luther. The NIV has, “Advocate.”^[7]

It is impressive that Jewish philosopher Philo of Alexandria, born in 25 BC and lived until 50 AD, was a contemporary of Jesus. The Apostles spoke of the one God chose and anointed to be the High Priest. He said, “The high priest, then, so equipped, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by imitations of it which he wears, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders is a representation of heaven itself; the two hemispheres are further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breastplate in four rows of three stones each, namely the logeum,^[8] is also an emblem of that which holds together and regulates the universe. For it was indispensable that this holy man consecrated to the Father of the universe should represent a paraclete, His Son, the most perfect in all virtues, to procure forgiveness of sins of God’s people and a supply of unlimited blessings.”^[9]

Now, Philo was not a Christian. He was a Jew who adopted the Greek philosophical way of thinking. But being over in Alexandria, Egypt, far from Israel, there were many Jews who traveled between the two places. We cannot dismiss the possibility that he never heard of the Yeshua of Nazareth. But while he was describing the ministry of the High Priest in the Temple, he, perhaps unknowingly, was describing the ministry of our High Priest the Anointed One. Since the word paraclete was part of the Greek language, C. H. Dodd suggests that perhaps that is why John selected this word to describe the Anointed One as our High Priest Intercessor.[10]

Albert Barnes (1872-1951) explains how Paraclete is used here in reference to the Lord Jesus, it is employed in the more limited sense of the word “advocate,” as the term is frequently used in the Greek writers to denote an advocate in court; that is, one whom we call to our aid; or to stand by us, to defend our suit. When applied to the Lord Jesus, the language is figurative since there can be no literal or actual pleading for us in heaven.[11] Still, it is expressive of the great truth that He has undertaken our cause with God and that He performs for us all that we expect of an advocate and counselor. However, it is not to be supposed that He manages our cause in the same way or on the same principles on which an advocate in a human tribunal does. An advocate in court is employed to defend his client and see that the accused suffers no injustice.^[12]

Harry A. Ironside (1876-1951) shares that he frequently met people who say they never sin. I ask them, “Just what do you mean by that? Do you mean that you never break any of the ten commandments?” “Yes,” they say. “Do you mean that you never commit any actual overt acts of iniquity?” “Yes.” “Do you also mean that you do everything for God, that you take advantage of every opportunity of doing good of every occasion to praise the Anointed One and every chance to glorify your Lord and Savior?” If there is the tiniest bit of honesty, says Ironside, they bow their head and say, “No, I am afraid that I do not.” Then you sin. Sin is not merely the violation of particular moral principles; it is also a failure to do the good that you know you should do.[13]

[1] Samuel Ashton Keen: Salvation Papers, pp. 40-41

[2] 1 Corinthians 2:10

[3] Revelation 2:7; Galatians 4:6; Romans 8:26

[4] Ibid. Torrey, Volume 3, pp. 78-79

[5] Law, Robert, The Tests of Life: A Study of the First Epistle of St. John, op. cit., pp. 8–9

[6] Ibid. p. 65

[7] Brooke, Alan E International Critical Commentary, op. cit., p. 26

[8] Logeum is the Greek word for a “platform” or “stage.”

[9] Philo of Alexandria, The Life of Moses II, Section I:133-134

[10] Dodd, C. H. The Johannine Epistles, op. cit., p. 24

[11] Barnes says there is no need looking for heaven’s courtroom, it can only exist in our imagination. How the Father and Son communicate is between them.

[12] Barnes, Albert: New Testament Notes, op. cit., pp. 4806-4807

[13] Ironside, H. A. Addresses on the Epistles of John (Ironside Commentary Series Book 43) p. 12

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• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson VI) 03/31/21

Daniel Steele (1824-1914) says that the Apostle John implies that neither sin nor sinning is necessary. Under the dispensation of grace, the believer may always be victorious over temptation. We see that John addresses those who profess to be Christians as, “My little children.” Also, the fact that in the Final Covenant, God is called Father, it is a relationship purely spiritual and belonging only to those who have been born of the Spirit. As evident as the cloudless midday sun, John does not regard sin as a natural element of the Christian life.

In aiming to produce complete and constant victory over sin, says Steele, John was not endeavoring to create an unusual character. An “un-sinning Christian” was in Steele’s estimation neither an impossibility nor an abnormality. John was not visionary but clearheaded in his endeavor to enlighten and purify the church. He asserts that sinlessness is the aim of John’s teaching, and it is not gained by efforts on the level of natural ability, but by the grace of our Lord Jesus, who sends the Paraclete to “cleanse from all unrighteousness.”^[1]

Alfred Edersheim (1825-1889) talks about the last sermon of the Anointed One and His consecration prayer as found in John’s Gospel^[2] and how He meant them as tools to teach and comfort His disciples. While He had been with them, they had one Paraclete, or “Advocate,” who pleaded with them the cause of God, explained and promoted the truth, and guarded and guided them. Upon reaching the point where our Lord was soon to leave earth for heaven as their Paraclete or Advocate. He knew it would leave them leaderless, so His first act was praying to the Father to send another Paraclete or Advocate, who would continue with them forever.

Edersheim says that we can trust this Advocate’s guidance and pleadings to God. He was “the Spirit of Truth.” The world, indeed, would not listen to His pleadings nor accept Him as their Guide, for the only evidence by which they judged was that of outward sight and material results. But theirs would be false notions of this world experience, not another world and spiritual. As a result, they will not know the reality of His existence and truth behind His pleading by His continual presence. As part of this Paraclete body, His presence is with them by His Spirit dwelling in them individually.^[3]

Charles Spurgeon (1834-1892), in his daily devotions, to be used in the evening on October 4^th, says that John uses the words here in verse one as the basis for his narrative. All the sin that a believer ever did, or can be allowed to commit, cannot destroy their interest in the Lord Jesus the Anointed One as their advocate. The name given in this verse to our Lord is suggestive – “Jesus.” So then, He is the advocate we need, for Jesus is the name of One whose ministry and delight it is to save. His sweet name implies His success. Next, it is “Jesus the Anointed One.” It shows His authority to plead, for He is the Father’s appointed advocate and elected priest. If we were to ones who chose our advocate, He might have failed. But since God chose Him and gave Him power and authority to do the job, we can safely bring our troubles to where God placed His support. He is the Anointed One and, therefore, authorized to do so.

He is the Anointed One, writes Spurgeon, and consequently qualified, for the anointing has outfitted Him for His work. As the Paraclete, He can plead to move the heart of God and prevail. What words of tenderness, what sentences of persuasion will the Anointed One use when He stands up to mediate for me! One more letter of His name remains, “Jesus Christ the righteous Anointed One.” It is not only His character but His plea. If the Righteous One is my advocate, then my cause is safe, or He would not have championed it. It is His plea to the Father, for He challenges the charge of unrighteousness against us by claiming that we are righteous because of His righteousness. He declares Himself, our substitute, and credits His obedience to our account. Oh My soul, you have a friend well qualified to be your advocate. He cannot but succeed. So, place yourself entirely in His nail-scarred hands.^[4]

James John Lias (1834-1923) makes a convincing statement when we say that John wants his readers to know that “The confession of sin is to turn and take a step in the direction of forsaking it.” The Apostle shows how this is to be the case, namely, by the tendency of the sense of weakness and sin to lead us to One on whom we rely (1) for forgiveness, and (2) for that change which will destroy sin in us.[5] We see this illustrated in a person attempting to break an addiction, be it food, liquor, tobacco, or drugs. The therapist tells them that continued abuse of these items would end up killing them sooner than later. But each time they see their therapist, tests show that the level of these lethal substances has not diminished. So, when asked why, the person says, “I just can’t stop!” The same with sin and sinning. Many are on the edge of dropping from the Light of spiritual union with God back into the darkness of spiritual separation. If they want things to change for the better, they must crucify those desires on the cross and pledge never, never to turn back. The Holy Spirit will assist in that decision so that the person can be victorious.

Lias then gives three points that are crucial for a person to understand in making such a decision. He says I. We have an Advocate. “That you do not sin, and even if you do sin.” There is no contradiction here. The way to holiness is not in ourselves but another. We do not run the Christian course alone. One stands beside us to help, to cheer, to console, to plead for us. II. With the Father. The Greek preposition pros implies a double sense: (1) He is eternal with the Father, just as He is with us. He dwells in us, yet is of one in mind and will with Him with whom He pleads. However, (2) He stands before Him as man petitioning our cause. Yes, the Head of the Church, the Head of the whole human race, is united by faith. He continuously presents Himself at the eternal throne offering the one sacrifice of His dedicated life, consummated and brought to a point, as it were, in His most blessed death. III. Righteous. It refers to the Greek adjective dikaios translated as “just” in verse nine. God is right in forgiving us of our sins because Jesus did what was right in atoning for them. His righteousness was to satisfy the debt of our unrighteousness, His obedience for our disobedience. His holiness and sinlessness were the only evidence on which He could offer atonement for our sin.[6]

On the Holy Spirit’s subject being our paraclete, Augustus Strong (1836-1921) states that this title means more than a standard form of “comfort,” or taken as the name of invisible influence. The Comforter, Instructor, Patron, Guide, Advocate, whom this term brings before us, must be a person. It is evident from its application to the Anointed One here in verse one – “we have an Advocate – with the Father, Jesus the righteous Anointed One.”^[7] Dr. Strong also points out that we should not perceive the essence of the Anointed One’s mediation as an external and vocal petitioning or as a mere figure of speech as some claim. Instead, think of this as the Anointed One’s unique sacrificial activity in securing whatever blessings come to humanity, whether that blessing is physical, material, or spiritual.^[8]

Dwight L. Moody (1837-1899) quotes John’s words here in verse two and then comments that some will say, “Well, I believe all that, but I have sinned since becoming a Christian.” The question is, can you find a man or woman on the face of the earth who has not sinned since becoming a Christian? Not one There never has been, and never will be, a soul who has not sinned, or who will not sin, at some time of their Christian experience. But God made provision for believers’ sins. We are not to make provision for them, but God has. Here in verse one, John is writing to the righteous. “If any man sins, we” — John included himself — “we have an Advocate with the Father, Jesus the righteous Anointed One” What an Advocate! He attends to our interests at the very best place — the throne of God. Jesus said, “I tell you the truth; it is expedient for you that I go away.”[9] He went away to become our High Priest and also our Advocate. He has had some complex cases to plead, but He has never lost a case: and if you entrust your immortal interests to Him, He will “present you faultless before the presence of His glory with exceeding joy.”^{[10] [11]}

Alfred Plummer (1841-1926) agrees with others who suggest that chapter one should not have ended where it did, but only after verse two here in chapter two. He says that anyone who desires to grow in sanctification, yet conscious of their frailty, must continuously have recourse to the Advocate and His cleansing blood. It will enable them to obey God more and more perfectly. Therefore, wayward believers need not use the Advocate as a convenient source for forgiveness due to constant sinning; Plummer sees the Advocate as a fortress to prevent sin from invading the believer due to their faith’s weakness. Otherwise, why would God sacrifice His only Son as a payment for sin and meeting the Law’s demand of death for sinners?^[12]

Erich Haupt (1841-1926) explores the idea of the Lord being our Paraclete (Advocate) and says that it is not the Father, for the accusative sense means towards the Father. His advocacy turns towards the Father and has to do with Him. According to the Gospel, remains our Paraclete. That’s because He stands by the Christian during all their conflicts with the world and themselves. He serves them as a Counselor, Advocate, and Helper. But toward God who is Light and a righteous Judge, says Haupt, our Paraclete functions as a merciful Mediator. But that occurs only under a twofold belief: First, He must be well-pleasing to God through His ethical qualification. Secondly, He must represent a cause that commends itself to God as coming from the Holy One. And Jesus does all that.^[13]

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[1] Steele, Daniel: Half-Hours with John, p.

[2] John 14-17

[3] Alfred Edersheim: The Life and Times of Jesus the Messiah, Vol. 2, Ch. 11, pp. 396-399

[4] Charles Spurgeon: Morning and Evening Devotions, p. 559

[5] Lias, J. J., The First Epistle of John with Exposition, op. cit., p. 55

[6] Ibid. The First Epistle of John with Homiletical Treatment, op. cit., pp. 61–63

[7] Strong, Augustus H. Systematic Theology, op. cit., Vol. 1, p. 585

[8] Ibid. Vol. 2, p. 716

[9] John 16:7

[10] Jude 1:24

[11] Dwight L. Moody: Way to God, Ch. 2, pp. 23-24, 84

[12] Alfred E. Plummer: First Epistle of John, op. cit., pp.85-89

[13] Haupt, E., The First Epistle of St. John, op. cit., p. 57

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER TWO (Lesson V) 03/30/21

Heinrich A. W. Meyer (1800-1873) points out that the Apostle John considered, in chapter one verse seven, the blood of the Anointed One and in verse nine the faithfulness and justice of God. Also, on forgiveness and purification of believers, now he encouragingly points to the Anointed One as the Paraclete, complementing the previous thoughts. It is also essential that we recognize John’s reference to the reason for his writing this letter in the first place. It is another way of saying that none of the attributes listed so far are possible without God’s Holy Spirit’s involvement.

Meyer continues by saying that John stays away from any unchangeable explanation of the Paraclete’s involvement here since it would be improper. Still, it is crucial to mark the chief elements, which result from the Apostle’s statement. These are the following: 1. The Paraclete is Jesus, the glorified Redeemer who is with the Father; therefore, neither in His divine nature nor His human nature alone, but the Lord in His divine-human personality. 2. The doctrine in question is the reconciliation of humanity with God by His Son’s blood. 3. His advocacy has reference to believers, who still sin amid their walking in the Light; and 4. It is an actual activity in which He intercedes for His people (that the Anointed One may manifest in their forgiveness and sanctification His faithfulness and justice) with God, as His (and their) Father. In observing these points, says Meyer, no statement by John requiring an outward display, neither is there any justification for doing away with the concept.

Even Bede the Venerable, says Meyer, is not timid. He says that the advocacy consists of the Anointed One presenting Himself as a man to God. He prays for, and, therefore, considers the mediation, not as an actio realis (“real action”), but only as an actio interpretativa (“interpretive activity”). But the work of the Anointed One as an Advocate is further rejected when someone views His mediation as the permanent effect of giving up His life to death.^[1]

Robert Candlish (1806-1873) notes a vast difference between these two ways of dealing with the matter of no sin and not sinning. That is the business of your sanctification and holiness to be your standard. The Anointed One presents a sinless model or ideal to you, and you must acknowledge your obligation to be conformed to it.[2] But is not the acknowledgment often accompanied by some sort of reserve or qualification? The expected measure of conformity you attain will depend on how much you are willing to yield to its work. You may even venture to add, by what God may be pleased to give you the strength to reach.

Such a pledge is scarcely honest, says Candlish. It is not equivalent to an absolute determination not to sin. You intend to be without sin, but only so far as your poor spiritual ability, aided by the Divine Spirit, may enable you to be so. Or, concerning some specific work or test that you have in mind, you do not expect to keep all sin out, that is, as much as you can make it happen. And what is at the bottom of this? Is it some secret, perhaps unconscious, lack of respect for the law? For sure, you are not in love with sin; you do not purposely choose to do evil; you would rather, if it were possible, avoid it and be wholly free from it.

But, says Candlish, you feel that is impossible. You’ve made up your mind; therefore, it’s impossible. You wish and hope and pray that you can reduce the evil element to a minimum. Still, it hangs around, and you must admit that it is unavoidable. However, you may try; you cannot expect to be without sinful tendencies or “not to sin.”^[3] The fact that Candlish wrote this over two hundred years ago shows how not much has changed in the believer’s battle with sin. It seems like it has only gotten more intense.

Johann Huther (1807-1880) repeats what Candlish said, that it is precisely through one’s union with Jesus the Anointed One that He becomes their Paraclete. In other words, being our Advocate is not some separate office that operates outside His being in us and our being in union with Him. In remarks made on this commentary, they ask: Can we find out how the Anointed One executes His Advocate position with the Father? Yes, we discover them in the chief elements found in the Apostle’s statement. These are as follows: —1. The Paraclete is Jesus, the glorified Redeemer who is with the Father; therefore, neither His divine nature alone, nor His human nature alone, but the Lord in His divine/human personality. 2. The assumption is the reconciliation of humanity with God by His blood. 3. His advocacy has reference to believers, who still sin amid their walking in the Light; and 4. It is an actual activity in which He intercedes for His people (that the Anointed One may manifest in their forgiveness and sanctification His faithfulness and justice) with God, as His (and their) Father.^[4]

Charles Ellicott (1819-1905) tells us that the word here translated Advocate was translated Comforter by John.^[5] It has two meanings; one, as in Job,^[6] he who comforts, or exhorts; the other, as here, the one appealed to – a proxy or attorney.^[7] The Redeemer, the Word made flesh, with His human nature, is that part of the Deity, which assures us of the ever-active vitality of divine love. If the justice of God is connected most with the Father, then the Son pledges His mercy. He has exalted our nature, undertaken our interests, presents our prayers, and will one day be surrounded by the countless millions of His human brothers and sisters whom He has rescued, wearing the exact nature as Himself.

Here in this verse, the Paraclete stands as our continued advocate, says Ellicott. Otherwise, His work might appear a mere separate earthly manifestation. He also qualifies as “righteous” because He is the only example of innocent human nature. Therefore, He alone can intercede for our right standing before God.^[8] Ellicott notes that the Armenian translation adds “and blameless.” Also, Augustine remarks that John did not set forth any apostle or saint as intercessor (here, if anywhere, had he done so), but only the Anointed One.^[9] That sounds like good fundamental teaching.

James Nisbet (1823-1874) tells us that Bishop Handley Moule of Durham (1841-1920) has an interesting perspective on the Anointed One’s atoning sacrifice. For him, humanity is not its primary aim, but God. It directs God’s response with Divine precision by a short, inspiring course of love and blessing flowing into a person’s heart, showing them in word only, but by indescribable action, what God will do. In fact, says Nisbet, I dare say what God would endure for a sinner’s salvation. But the direct aspect of the sacrifice is towards God. It sets God’s Love free in line with His law, “that He may be just and the Justifier,”[10] the Accepter, of the sinner drawn into union with Him.

Not for one moment, says Nisbet, does the Bible allow us to mistake this aspect of the Atonement as to dream of a fierce and hostile Deity wishing to condemn but bought off by the woes of a sinless Victim. The Father Himself finds the ransom, who gives His Beloved, who lies on Him the immorality of us all. From the deepest recesses of Fatherly love comes forth the Lamb. But then the Lamb bleeds on an altar that looks toward the dread shrine of that awesome Holiness, which means the eternal moral order personal in God. Jesus the Anointed One crucified is the Gift of God as love, that we may stand without criticism, welcomed, adopted, beloved, before God like fire.^[11]

William Alexander (1824-1911) believes we should know that the Apostle John’s life was not free from any form of the power of sin. He proves that sanctity is not sinlessness and trying to explain wickedness away is both unwise and unsafe. In doing so, says John, we make God out to be a liar. The main point in John’s message is that we do not allow any such foolish missteps to cause us to stumble back into darkness and lose sight of Jesus, who is our Light. However, the blood of the Lamb flows like a fountain to purify us from all unrighteous acts that may blot out our names from the Book of Life.

The Apostle John wrote this Epistle, says Alexander, for those with faith and trust in the Anointed One as their Savior so that they can experience the abundant life that comes by walking in the footprints of our Lord. Yes, we may swerve for a moment, but there is no reason for despair. Confess, said John, and He will faithfully forgive us our sins and cleanse us from the stains our sins have caused.^[12]

Alexander then shares another thought: John’s message urges us to maintain a saturating sense of holiness in each recurring circumstance of life. “That you may not sin” is the bold universal language of the principles of God. People only understand moral teaching when it arrives in a series of essays on the virtues, sobriety, morality, and the rest. Christianity does not overlook these, but it comes first with all-inclusive values. Human ethics are like the sculptor working line by line and part by part, partially and successively. Like nature, which works in every aspect of the flower and tree, God’s integrity permeates the believer’s heart, soul, and mind with a feeling of omnipresence. “We write these things to you.”[13] No dead letter – a living Spirit drenches the lines; there is a timeless principle behind the words that energize and soak every individual relationship and development of conduct. “I am writing this to you so that you will not sin.”^[14]

[1] Heinrich A. W. Meyer: Critical and Exegetical Commentary on the New Testament, Vol. 11, T. & T. Clark, Edinburgh, 1880, p. 496

[2] Romans 12:1

[3] Candlish, R. S., The First Epistle of John Expounded in a series of Lectures, op. cit., pp. 58–59

[4] Johann Huther: Handbook on Epistles of John, op. cit., p. 303-305

[5] John 14:16, 25; 15:26; 16:7

[6] Job 16:2

[7] Cf. Romans 8:26; Hebrews 4:14-16; 7:25

[8] Hebrews 7:26; 1 Peter 3:18; John 16:8-10

[9] Charles Ellicott: First Epistle of John, p. 476

[10] Romans 3:26

[11] James Nisbet: Arnold, Thomas; Maurice, F.D.; Burgon, John. Church Pulpit Commentary (12 vols. Now in One) (Kindle Location 92722)

[12] Alexander, William, The Expositor’s Bible (Funk & Wagnalls, 1900), First Epistle of John, op. cit., p. 62

[13] 1 John 1:4

[14] Ibid. Expositor’s Bible, (Hodder and Stoughton, 1889), op. cit., Discourse I, p. 102

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