1 John

Thursday, 19 March 2020

But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. 1 John 2:5

John made a statement in verse 2:3, the antithesis of which was stated in 2:4, he now returns to the idea of 2:3 and builds upon it. This is the same thing which he had done in 1:8 through 1:10. Laid out, this can be more clearly seen –

2:3. Now by this we know that we know Him, if we keep His commandments.

2:4. He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him.

2:5. But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him.

As can be seen, John reverses the order of verse 2:3 as well – “we know him/keep His commandments” becomes “keep His word/we know that we are in Him.”

The word “But” is given to contrast the previous verse. In this contrast, he says, “But whoever keeps His word.” The “word” is given to parallel “commandments,” and yet its meaning is fuller. The “word” speaks of the entire body of God’s revelation, whereas “commandments” speaks of those things which immediately apply in any given context.

In other words, there are commandments in the Law of Moses which no longer apply. And so, to keep His word is to do so in the way intended for the dispensation in which we currently live – that of the grace of God in Christ. In keeping His word, John says, “truly the love of God is perfected in him.”

Notice the difference between 2:4 and 2:5 in these words. In 2:4, it says if someone doesn’t keep His commandments, he is a liar. However, here it now says that for the one who keeps His word, the love of God is perfected in Him. In not keeping his commandments, there is a product which rises out of self – “he is a liar.” But in keeping His word, there is a product which is derived from God – “the love of God is perfected in Him.”

One can see that the evil which springs up in man is of personal origin, but the good which is found in man stems from God. It goes along well with Paul’s words of Romans 3, and which is cited from the psalms –

“They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one.” Romans 3:12

Apart from God, and His word, we cannot rightly seek after God. But with God’s intervention, we can seek after God in a right manner, and God can produce in us that which is pleasing to Him. This then forms “the love of God” which is perfected in us.

It is debated what “the love of God” means. Is it God’s love towards us, is it our love towards God, or is it the state of love which is found in God and of which we participate in once we are found in Christ? The answer is probably “all of these.” We learn to love God rightly when we know Christ and call on Him. God can fully demonstrate His love towards us only in Christ. And the state of love, which God is, is extended to us because we are found in Christ.

Understanding this, John then says, “By this we know that we are in Him.” The words “in Him” must be speaking of Christ Jesus. He is the one who allows us to be partakers in the goodness of God, and apart from Him, this is impossible. In keeping the word of God, as revealed through Jesus Christ, God’s love is perfected in us, and we can know that we are in Him.

The union of God and Christ Jesus in John’s words demonstrates that not only is Jesus God, but without the revelation of this aspect of God – meaning Christ Jesus – that nothing of what John is conveying to us could even be possible. This will continue to be revealed in the next verse.

Life application: This is the first of many times that the word “love” is used in this epistle. John will deal with the subject of love on many levels as he progresses. Here it is tied in with the perfection of God’s love in us through keeping His commandments.

As noted above, although the “love of God” may mean from God to us, it is also probably as much indicating the love we show for Him. Our love is imperfect at best, but the Greek word used here for “is perfected” is teleioó. This word conveys the meaning of completeness in love rather than absolute perfection.

So, by keeping the word of the Lord – by obeying His commandments as set forth for us – we are demonstrating an action that loves God for who He is and what He expects of us. When we do these things and act in this manner, we know that we are in Him.

If someone calls on Jesus, he becomes a saved believer. However, when he doesn’t follow what God has given us as proper direction in life, there is always that nagging sense that maybe he isn’t in the Lord – both in his own mind and in the minds of others as they see his conduct. Such thoughts shouldn’t exist, but they do because we are prone to not keeping His commandments.

This is the case with even the strongest Christians with the deepest of faith. How much more so is this the case when people carelessly fail to follow the Bible. The case for “ignorance is bliss” can be made at this point.

If we don’t know everything the Lord expects, then we won’t feel bad when we transgress His wishes for us. But this approach lacks commitment, fails to regard the Person and work of Jesus, and puts us in the sad position of facing the Lord’s judgment seat with nothing to offer Him in exchange for the salvation He has provided us. This will lead to loss. It is a sad exchange for a life led in the bliss of ignorance.

Lord Jesus, forgive us for not pursuing You and the knowledge of Your word more. Give us a strong desire and a great hunger to know You more with each passing day. Grant us the wisdom to set aside time each day to read Your word, study what You desire for us, and then apply those things to our lives. Forgive us for past failings and set us on a new and straight course as we continue our walk in You. Amen.

Wednesday, 18 March 2020

He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him. 1 John 2:4

John just spoke of knowing Christ. We can make this claim if we keep His commandments. Now, he makes an antithetical statement which begins with, “He who says, ‘I know Him.’” Here is a person who says He knows Christ. But if what he just said is true, such a claim would be contingent on this person obeying God’s commandments. However, this person is now said by John to be one who “does not keep his commandments.”

The two thoughts are mutually incompatible. But that brings us back to what “His commandments” means from the previous verse. The main idea of what is contained here is found in the gospel of John. As noted in the previous verse, it is found in John 6:29 –

“Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’”

One must, before all else, believe in Jesus Christ. It is He who was sent by God. Without this work, it is impossible to please God. Only in accepting the gospel can one be put into the right relationship with God which will then allow Him to look with favor on the obeying of any other commandments of God.

One can love, but without being in Christ, the love is not God-centered. One can obey the words of the apostles, but without receiving Christ first, that is a meaningless waste of time. The parameters have been set. Faith in Christ must precede anything else for God to be pleased with obedience to any of His commandments. This thought is similar to what was stated in 1 John 1:6 –

“If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.”

After saying this, John noted that by walking in the light, one can have fellowship with other believers, and “the blood of Jesus Christ His Son cleanses us from all sin.” Without that, the sin remains, and only enmity between God and man is found. Therefore, for a person to say that he knows God, but who does not first come to Christ, John says he “is a liar, and the truth is not in him.”

The Greek is emphatic, “in him the truth is not.” There can be no truth in a person who claims to know God but who does not believe in Jesus Christ. His statement cannot be reconciled with the reality of the matter. He remains in Adam, he belongs to the devil, and he does not know God.

Life application: As stated in the previous verse, John’s words are not speaking of the Law of Moses. They refer to faith in Christ which is then followed through with learning about Christ and what faith in Him expects, and then in applying that knowledge by applying it to one’s life.

It must be understood that one cannot do what God expects as a believer unless that person is instructed in what to do. Thus, salvation through faith in Christ logically precedes obedience to the commandments for a right walk with God in Christ. If a person believes, and is saved and sealed, but then is never given instruction in the word, it is impossible for that person to be fully obedient to the other commandments.

Everything must find its proper place in our walk with God, but the first thing that must occur is belief in the gospel of Jesus Christ. Be sure to speak out that life-saving message as you go forth into the world full of lost souls.

Lord God, please help us to understand Your word and to think its precepts through clearly so that our lives and our doctrine will be sound. May we never fail to obey that which is ordained by You and may our lives as Christians be evident to those around us so that You will be glorified through our actions and their conversion. This we pray in Jesus’ name. Amen.

Tuesday, 17 March 2020

Now by this we know that we know Him, if we keep His commandments. 1 John 2:3

1 John 2:3 is a boilerplate verse for those who hold to the Hebrew Roots movement to say that Christians are obligated to obey the Law of Moses. This is not only incorrect, but it is a heretical doctrine. To first understand this, the issue of the law being ended must first be addressed. Speaking of the Law of Moses, the author of Hebrews says –

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

“In that He says, ‘A new covenant,’ He has made the first obsolete.” Hebrews 8:13

“He takes away the first that He may establish the second.” Hebrews 10:9

Likewise, Paul says of the Law –

“having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Colossians 2:14

These are a mere smattering of the teachings which clearly show that the Law of Moses is done and over. Thus, John cannot be speaking of it in this verse. Further, Paul’s words of 1 Corinthians 7:19 clearly show this –

“Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters.”

Paul says that circumcision is nothing. Rather, he says that believers in Christ are to keep “the commandments of God.” However, circumcision is a commandment of the Law of Moses (see Leviticus 12:3). Therefore, Paul and John cannot be speaking of the Law of Moses. In theology, 1+1 will always equal 2.

Understanding this, John begins this verse with, “Now by this we know that we know Him.” It is an anticipatory statement. John is saying, “We can know that we know God in this way.” The word “Him” is speaking of God (and Jesus is God, so the thought is inclusive of Him), as is evidenced in speaking of the Father in verse 2:2 and then later of “God” in verse 2:5. And the way that we can know we know God is “if we keep His commandments.”

If not the Law of Moses (which is clearly shown to be done away with), then what are the commandments of God? First and foremost, the answer is found in John 6:29 –

“Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’”

Everything involved in the “commandments” of God falls under that overarching statement. Thus, the commandments given to us by Christ Jesus (who is God) are inclusive of everything that is given in this current dispensation to lead us to holiness and righteousness in Christ – faith, love, obedience towards the apostolic writings which reveal God’s intentions for us in Christ, and so forth. Like Paul, John never uses the Law of Moses to convey rules of Christian conduct or obedience.

This is the same thought as is spoken of by Paul in 1 Timothy 6:14 –

“that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing.”

Paul had just told Timothy to flee evil and pursue righteousness, godliness, faith, love, patience, and gentleness. Summing that up, he then said for Timothy to “fight the good fight of faith.” This is the commandment of God that was expected of him, and it is the commandment that is expected of us.

Likewise, we read this from John’s gospel, and it was surely on his mind as he penned this epistle –

“A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. ³⁵ By this all will know that you are My disciples, if you have love for one another.” John 13:34, 35

Life application: Not only is it taught in Hebrews and in Paul’s writings that the law is over, but the main discussion of the Jerusalem Council in Acts 15 specifically dealt with Gentiles observing or not observing the Law of Moses – the decision was that they do not have to observe it. And again, the entire book of Galatians deals with this subject.

Of the Ten Commandments, those which we are obligated to observe are those repeated in the apostolic writings. Nine of the Ten Commandments are repeated, but observing the Sabbath Day isn’t. There is no requirement to observe the Feasts of the Lord, dietary restrictions, or any other tenet in the Law of Moses. The only requirements for believers are those found in the epistles which explain the New Covenant.

If you are confronted by someone who says you are obligated to observe the Law of Moses, tell them, “Hit the highway, heretic.”

Lord, give us wisdom and insight into the treasure of the New Testament which reveals the New Covenant that came at such a high cost. May we never fall from the grace found in Your work by going back to works of the law in an attempt to satisfy You. Rather, may we live in Your rest and trust in Your accomplishments alone for our justification. Amen.

Monday, 16 March 2020

And He Himself is the propitiation for our sins, and not for ours only but also for the whole world. 1 John 2:2

John now explains the words of the previous verse which say, “and if anyone sins.” When they do, John says that the person has an Advocate with the Father who is “Jesus Christ the righteous.” In explanation of that, he says, “And He Himself is the propitiation.” Here, the words “And He” are in the empathic position – “He Himself.” The same Jesus of verse 1 is now identified as “the propitiation.” Here, John uses a word, hilasmos, found only here and in 1 John 4:10.

The word signifies a propitiation. It is an offering intended to appease an angry and offended party. Christ died on the cross, shedding His blood. Through His sacrifice, He provided the necessary propitiation which was only pictured in the Day of Atonement offering found in Leviticus 16 and 23.

Jesus Christ is the actual point of propitiation, but more, it is because of His death that this is so. Another noun, hilastérion, which is also found only twice in Scripture explains this. The word means “a sin offering.” It is that by which the wrath of the angry God is appeased.

In type, it was the covering of the ark which was sprinkled with the atoning blood on the Day of Atonement. Its two uses are found in Romans and Hebrews –

“…whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, ²⁶ to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” Romans 3:25, 26

“For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; ³ and behind the second veil, the part of the tabernacle which is called the Holiest of All, ⁴ which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; ⁵ and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.” Hebrews 9:2-5

These two Greek words, hilasmós and hilastérion, which equate directly to the Hebrew words kaphar and kapporeth (covering and mercy seat), speak of Christ Jesus being both that which atones, and He is the place of the atonement “for our sins.” These words then explain the words, “if anyone sins,” of the previous verse. The implication is that without Christ Jesus, there would be no atonement for sin. But in Him, there is full atonement for all sin. That is then seen with the words, “and not for ours only but also for the whole world.”

The words, “the whole world,” show the potential scope of the propitiation. Bengel says, “The propitiation is as wide as the sin.” Vincent’s says, “If men do not experience its benefit, the fault is not in its efficacy.” For those who come to God through His offering of Jesus Christ, no sin is too great to be covered. For those who do not come to Him through Christ, even the smallest sin cannot be overlooked or forgiven. Jesus Christ alone is the means of restoration with the Father.

Life application: How often do we hear someone say, “We are all God’s children”? This sounds wonderful and is especially appealing to those who focus entirely on the love of God. A problem rests in this type of thinking though – a problem which is evident from both the Bible and from mere reason.

Biblically, the Bible says that we are “children of wrath” by nature, but even without the Bible, we can reason out that God must be infinitely holy, righteous, just, etc. The problem arises when we try to grab hold of the love without meeting the other standards – a tension between them exists which cannot be satisfied by anything we do.

For example, we simply cannot fulfill what is necessary to attain His righteousness or meet His just standards. The only option, when left to fend for ourselves, is to receive His wrath. It is, by necessity, the default position.

The word translated as “propitiation” was used in secular Greek writings to note a sacrifice used to appease a wrathful or angry god. This doesn’t merely imply a payment for sin. Instead, it indicates that God is – by nature – truly and justifiably angry at sin. It violates His very nature.

Jesus’ cross – his suffering and death – therefore, provides the propitiation or “appeasement” of this wrath. He is the One who stands between us and the righteous anger that God pours out on our wrongdoing. As a Man, He suffered and died – He was crucified for our sin. As God, He was able to deflect away from us the suffering we deserve and yet prevail over death. Thus, in one amazing action –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

This appeasement is available to all people, meaning the whole world, but is applied only to those who receive Jesus Christ as Lord and Savior. God’s infinite mercy, stemming from His perfect goodness, is expressed to the sons of Adam in a most amazing and wonderful way – the cross of Jesus Christ.

Lord God, what Jesus did is beyond our comprehension. Everything which came about because of His cross is simply beyond imagination. All we can do is look with awe and wonder at what You have done for people like us – lost in sin and in need of a Savior. May we never fail to acknowledge Your greatness, Your splendor, and Your majesty! We shall forever exalt You for what You did in and through Jesus Christ our Lord. Amen.

Sunday, 15 March 2020

My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.1 John 2:1

John begins Chapter 2 with, “My little children.” This loving way of speaking will be used quite a few times in this one epistle when he says either “My little children,” or simply “little children.”

By this time in his life, he was an aged man. It would thus be natural, as a father to his children, to address them in this personal way. Further, the word “little” is certainly included to show an even stronger bond than simply saying, “My children.” He is talking to them as if they were too young to protect themselves, and so he is giving advice concerning how to do so. That is seen in his continued words of the verse, beginning with, “these things I write to you.”

This is referring to everything he has written so far, but it then includes everything from this point on. He has given words concerning Christ, and he has spoken of sin. Now he will combine the two thoughts in this one verse and then continue to expand on what he says. He writes, “so that you may not sin.”

He has already shown that we have sin, and that we have sinned. Sin is the problem; Christ is the cure. The goal of the Christian is to not sin. However, his next words imply that the goal is not fully attainable. That begins to be revealed with, “And if anyone sins.”

It is a general thought which could apply to any person who has come to Christ. There is no distinction such as age, years in Christ, job title, or any other such thing. John simply leaves the possibility open that it could be anyone. But he then includes himself and the other apostles in the equation by saying, “we have an Advocate.”

John has gone from an indefinite pronoun, “anyone,” to the first-person plural, “we.” The “anyone” of the previous words has become personal – “you, me… anyone.” In essence, “Whoever sins, even if it is one of us, there is an Advocate there for us.” The word “Advocate,” is paraklétos. It is used only five times. The other four uses are in John 14, 15, and 16. Each of those four uses is referring to the Holy Spirit, but here it is referring to Jesus. Depending on the translation, He is called the Comforter, Helper, etc.

At the time of John writing this epistle, it was used to define someone who would give evidence which could stand up in court. The person providing it would be a legal advocate who would present this evidence because he was close enough to the matter to know the situation. John says that this Advocate is “with the Father.”

Jesus isn’t just an Advocate who represents man and stands with him, but He is intimately associated with the Father. There is a union between the two which allows Him complete access to the very presence of God. He can provide His evidence for us directly to God.

A fuller scope of what this means will come in the next verse, but for now it is to be understood that the closeness of Christ to us, and the closeness of Christ to the Father, reveals that there is a union between the three. As John says, this Advocate is “Jesus Christ the righteous.”

In the Greek, there is no article before “righteous.” Therefore, it would be clearer to say, “Jesus Christ the Righteous One.” Righteousness defines who He is. It is an assertion that in His humanity He alone is righteous before God. However, in His humanity, He is willing to stand with us before His Father.

Life application: In the first chapter, John was stating hypothetical cases which involved non-believers, but also which pointed to the life of believers. Here at the beginning of the second chapter, he switches to the term “My little children.” There is no doubt that he is addressing saved believers in his coming thoughts. He uses the term to show affection to those who are growing in the family of God.

The statement “so that you may not sin” is given in anticipation of keeping his readers from sin, but fully expecting that they will sin… “and if anyone sins…” This isn’t a contradiction in thought, but rather an understanding of our fallen nature.

This is no different than going to a sound biblical sermon today. The pastor who properly handles God’s word will give instruction in right living, proper behavior, and God’s expectations. However, he will also empathize with the struggles of the congregation and explain the importance of confession. If he is truly honest, he will even include his own regular failings and how he handles them.

The very fact that John brings in Jesus’ role as our “Advocate” proves that he knows sin will come. No one needs an advocate when they haven’t been charged with an offense. In the book of 1 Timothy, Paul calls Jesus our “Mediator.” Here John calls Jesus our “Advocate.”  Although similar, it would be good to define both roles –

Mediator – a person who intervenes to bring about an agreement.
Advocate – a person who pleads for or in behalf of another: an intercessor or a lawyer.

As you can see, a mediator brings about an agreement between two parties, but an advocate pleads in defense of his accused. When we sin, we stand accused of violating one of God’s precepts. But Jesus, who has already taken our punishment, stands in defense of our failing – His scars are proof that the punishment has been meted out. When we are in Christ, the sins we have committed are covered by His righteousness.

Thank You, O God, for Jesus who stands as our Advocate when we fail to meet Your infinitely perfect standards. Forgive us of our transgressions, not because we deserve it, but because of what Jesus did for us on the cross when He satisfied Your righteous demands for us. Thank You for Christ Jesus our Lord. Amen.