Writings

Sunday, 29 March 2020

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 1 John 2:15

John now jumps directly from the poetic thoughts of the previous three verses which described overcoming through Christ and headlong into a fixed and firm statement about not loving the things of the world. It appears that it is a new thought which is disconnected from what he has just said, but this is not the case. In the previous verses, he spoke of overcoming the wicked one, meaning the devil.

Understanding this, the next verses will show quite clearly that the things of the world are a part of what the devil entices man with. Therefore, as believers have “overcome the wicked one,” it would be contrary to love the things which the wicked one tempts man with. Understanding this, John begins the verse with, “Do not love the world or the things in the world.”

This is not contradictory to John 3:16, which says, “For God so loved the world…” The word kosmos, or “world,” has various meanings which much be taken in context. The word speaks of an ordered system. This can be the physical world which involves everything concerning its operational order. It can extend to the entire creation which goes beyond the world itself. It can speak of the people of the world, as the ensemble of humanity. It can also speak of the sphere of life in which humans exist – people working for success, wealth, fulfilling lusts, and etc.

It is the last use, which is referred to here, as will be seen in the coming verses. We are not to love what fallen humanity loves. We are not to pursue the things which the normal order of human existence finds worthy of adoration or even worship. Jesus said, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God” (Luke 16:15).

Those to whom Jesus was speaking had put the system of the world before God. They pursued wealth, power, notoriety, or whatever other thing would satisfy their earthly desires instead of pursuing God. In this, they showed where their hearts were directed, and where their priorities really were. John says of this attitude, “If anyone loves the world, the love of the Father is not in him.”

The meaning “the love of the Father,” is speaking of “love for the Father.” This goes back to what John said earlier about light and darkness. Though at that time he was speaking of loving or hating a brother, the idea is the same. Light and darkness cannot exist at the same time. Likewise, loving the world excludes love for the Father. Jesus succinctly stated the concept when He said, “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon” (Luke 16:13).

Our honoring of the Father comes through our honoring of the Son. But we cannot honor the Son while we are actively loving and pursuing the things of the world. John will continue to explain this in the coming verses.

Life application: John’s words may be a rebuke to some extent, because the command “do not love” is in the present tense and an active voice. This indicates that at least some of the addresses may have been following the way of the world. As it is likely that the “little children” addressed in the previous verses were immature believers, it could be that he is addressing them specifically.

This is more than probable when we see that it is they to whom he said, “you have known the Father.” This then may be a sudden and stern warning that they need to grow up and become more doctrinally sound. John’s words are certainly still pertinent to believers today. As this letter has become a part of Scripture, we know that it certainly applies to our lives as well.

The church is no less filled with immature believers now than then – and it is probably more so. Such people have one foot in the church, and the other is stuck in the mud of the world – meaning its systems and enticements. This world system that has been arranged by Satan is at enmity with God. There is no middle ground in the battle which is occurring in the spiritual conflict between the Light and the darkness that John previously mentioned.

God is due our highest devotion, our greatest adoration, our fixed attention, and our loudest praise. This should be such that there isn’t room for anything else in our lives but Him. Have you yet arrived at that place? If not, press on in His grace – using the world in which we live, but not loving it or clinging to it. Fix your eyes on Jesus and your heart on the Everlasting God.

Lord, it is a high and hard goal to completely let go of the world, but this is what we should desire. Keep us from loving it and all it contains. Despite the things which are ever-so tempting, we know that we need to put them behind us and focus solely on You and the glories which are ahead. Until then, remind us again and again that it is Jesus where our eyes should rest. Amen.

Saturday, 28 March 2020

I have written to you, fathers,
Because you have known Him who is from the beginning.
I have written to you, young men,
Because you are strong, and the word of God abides in you,
And you have overcome the wicked one. 1 John 2:14

John completes his poetic offset with this verse. It is the second triplet, and in it he changes the verb “I write,” which was present tense to aorist, “I have written.” Note: In the previous verse, some texts change the tense from “I write” to “I have written” which is written to the “little children,” as well.

Several suggestions have been given for this change, but what seems the most likely is that the change is based on the document being spoken of. The present tense speaks of the epistle that he is currently writing. However, he uses the aorist tense to refer to the gospel which is written. If this is so, then the supposition that the epistle was to accompany the gospel makes much sense.

If so, and therefore, the Gospel of John is his writing concerning the actual life and events of Jesus and is not mixed with anything that would convolute that narrative. The epistle of 1 John is then an accompanying explanation of doctrinal points to assist the reader of the gospel in understanding how to apply the truths contained within the gospel to the reader’s walk.

Whether this is correct or not, John’s change to the aorist tense begins with, “I have written to you fathers.” It is the same thought as that which began verse 13, only changing the tense of the verb. He then continues with, “Because you have known Him who is from the beginning.” It is the exact same thing he said to the fathers in the previous verse.

He then continues with, “I have written to you, young men.” Again, it is exactly how he addressed the young men of the previous verse with the exception of a change in the tense of the verb. From there, he changes what he says to the young men with, “Because you are strong, and the word of God abides in you.” The word “strong” is the Greek word ischuros and is normally associated with physical strength and the abilities associated with that condition. The fact that he adds in “the word of God abides in you” is clearly tied into the reason that they have (as he next says, repeating the thought from the previous verse) “overcome the wicked one.”

Overcoming refers to those who not only understand their sins are forgiven (the “little children” of verse 2:12), but those who understand that this forgiveness means they have assurance of salvation. Where does this understanding come from? This knowledge of the doctrine of eternal salvation is tied into a greater understanding of the Person and work of Jesus Christ and being sealed with the Holy Spirit. Such knowledge comes from “the word of God” being heard, remembered, and reflected upon.

Two people may hear the doctrine of forgiveness of sins, but only one may understand the full implication of this because he accurately processes what has been relayed to him. This person has the word of God abiding in him, not just a casual understanding that Jesus died to forgive him of his sins. He understands that Satan is defeated and can never again take hold of him or his soul. Such a person has not only overcome the world through the blood of Christ, but he has also overcome the wiles of the devil in this life. He is not only safe in his salvation, but he is confident in it as well.

Life application: The person who comes to Christ in faith is saved and sealed for the day of redemption. But that person may not understand this. His walk is one of constant fear, trepidation, and uncertainly. He is tossed to and fro by every wind of doctrine that comes his way, and the devil has a field day as he tears the poor soul apart.

However, a person who matures in his faith, and who properly understands the doctrines of the Bible – which include eternal salvation – has a sure and steady foot on the path of this life. The devil has no ability to continue tearing him apart.

Let us be mature in our doctrine, and let us keep away from those who teach that salvation can be lost, as if the sufficiency of Christ is no sufficiency at all. Such teachers trust in self to complete the task. Self is a poor spot to place one’s trust. Have faith in Christ, and be sure of your salvation. Christ has done it all. Rest in that!

Thank You Lord for lessons taught in Scripture which are so clear concerning the doctrine of the forgiveness of sins and of eternal salvation. Thank You for the great depths of the riches of wisdom and knowledge which are revealed in Your word. Help our doctrine to be pure, and may the word of God abide in us richly all the days of our lives. Amen.

Friday, 27 March 2020

I write to you, fathers,
Because you have known Him who is from the beginning.
I write to you, young men,
Because you have overcome the wicked one.
I write to you, little children,
Because you have known the Father. 1 John 2:13

John’s poetic offset which began in verse 2:12 now continues with the first of two triplets. He first wrote to the “little children,” concerning their sins having been forgiven “for His name’s sake.” That was a general address to all of the categories he will now define by their maturity in Christ.

Beginning the triplet, he now next says, “I write to you, fathers.” The verb is present tense. It should read, “I am writing to you.” This is the case with all three instances in this verse.

The addressees being “fathers” indicates maturity and/or authority. Thus, his words next say, “Because you have known Him who is from the beginning.” The very statement indicates maturity. It speaks of a developed theology concerning the Person and work of Jesus Christ. As John said in His gospel –

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through Him, and without Him nothing was made that was made. ⁴ In Him was life, and the life was the light of men. ⁵ And the light shines in the darkness, and the darkness did not comprehend it.” John 1:1-4

That depth of knowledge is what John then expanded on as he introduced this epistle with the words, “That which was from the beginning.” The addressees as “fathers” speaks of such mature knowledge which can then be passed on to those believers who were but “little children” in the faith. For example, the fathers understand that Jesus is the eternally existent Creator – fully God and yet fully man because of the incarnation.

John then says, “I write to you young men.” The Greek word here speaks of a young man or a youth. James Strong defines him as someone who is under forty. John says he is writing to them because they “have overcome the wicked one.” At such an age, these addressees are in the process of formulating their Christian character and in rightly understanding the doctrines which are presented through the word and by the apostles.

They not only have an understanding of the forgiveness of sin through Christ, but they can apply that understanding in how that brings them to victory in Christ. To overcome is to have faith in Christ’s work, but just because a child (the previous verse) understands his sins are forgiven, he may not understand the doctrine of eternal salvation. In other words, one can be an overcomer without realizing it. The young men are established enough to understand this fact.

It is “the wicked one” they have overcome through the blood of Christ. There is the understanding that in Jesus, there is complete victory and total assurance of salvation. John will speak of the wicked one throughout this epistle, directly using the term, or by referring to him in other ways. In Chapter 3, he will return to the “little children,” to help them clarify their thinking about this entity –

“Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous. ⁸ He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. ⁹ Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” 1 John 3:7-9

The “young men” possess enough understanding of the work of Christ to have the surety and maturity that the “little children” still lack.

John next says, “I write to you, little children.” Here, a different word is used than in verse 2:12. There, it was teknia. Here it is paidion. This speaks of a little child under training, maybe seven or younger. Some scholars apply it to one who is even up to twenty. Regardless of age, it speaks of a still immature believer. He is still referring to believers, but his words speak of real immaturity in Christ and a great need for doctrinal improvement. They know the Father because of the Son, but they are completely confused in their theology about the Son.

To them, John says, “Because you have known the Father.” The verb translated as “have known” is perfect tense. It thus gives the sense of “you do know, and you continue to know.” Simply stated, “you know.”

In such a person, he has the knowledge of forgiveness of sin. Through that knowledge, he has come to understand the very heart of the Father. Probably no better thought of the state of this addressee can be found than the opening words of the next chapter –

“Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore, the world does not know us, because it did not know Him. ² Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. ³ And everyone who has this hope in Him purifies himself, just as He is pure.” 1 John 3:1-3

In coming to Christ, even the youngest and most immature believers can understand the love of the Father for his children. Thus, John addresses them in this manner.

Life application: As you can see, John is writing to the body of believers, but he is making real distinctions in their doctrinal maturity without questioning their salvation. May we act in a like manner towards those of less understanding and maturity in Christ.

Lord Jesus, help us to understand that just because someone is less informed about the mystery of Jesus’ work and the significance of what He has done, that person is no less saved than others are. May we never arrogantly point our fingers at another blood-bought believer in Christ and tear them apart just because we have a deeper knowledge of who He is and what He did than they do. Instead, help us be instruments of correction and sound doctrine for them. Amen.

Thursday, 26 March 2020

I write to you, little children,
Because your sins are forgiven you for His name’s sake. 1 John 2:12

This verse starts an entirely new section of the letter; one which is ordered by repetition, and one which has a decided symmetry. Modern translations tend to offset it in a manner one would recognize as poetic. It is formed as a pair of “triplets” and in the original Greek, the tense switches in the middle of the section, but without any indication as to why this occurs.

There is an enormous amount of commentary concerning 1 John 2:12-14, and it is quite often compiled into a single commentary rather than three individual commentaries. This is because of the unusual addressees (little children, young men, and fathers), and because of the change from “I write” of the first two verses to “I have written” of the last verse.

Because of the repetition of the addressees, and the unusual formatting of the words, it is hard to analyze each verse individually without missing the overall structure of this wonderful poetic offset.

As a simple breakdown of the three together, Charles Ellicott reveals the following –

1.All readers.
1.Children in age. [Suggested, according to the perfect simplicity of St. John’s style, by the term used in the first set for his readers generally.]

2.Fathers.
2.Fathers.

3.Youths.
3.Youths.

Reasons.

1.Forgiveness.
1.Knowledge of the Father.

2.Knowledge of Christ.
2.Knowledge of Christ.

3.Victory.
3.Strength, perseverance, victory.

With this general structure in mind, John begins this offset with the words, “I write to you, little children.” The verb is present tense, and should say, “I am writing.” The word for “little children” is teknion. It signifies a little child. It is only used by John, eight times, in this epistle.

Some scholars say it should be taken as a literal address to little children. Others say that John is speaking figuratively of Christians in general, or of immature Christians. Referring to the other uses of the word in Chapters 3, 4, and 5, it is evident that John is using it as a term of endearment, not as an address to literal infants.

The word for “little children” here is different than the word used for “little children” of the next verse. Thus, the “little children” of this verse is speaking in a general sense to all three of the categories in verses 2:13 and 2:14. That is consistent with his use of this term throughout the epistle. In other words, the same people he calls “little children” in this verse will be defined by their maturity in Christ in the next two verses as “fathers,” “young men,” and “little children” (using a different word).

The variation in terms from little children, to young men, to fathers is then a literary technique intended to highlight his words and show an advancement in thought.

With this in mind, John next says, “Because your sins are forgiven you.” Here, the verb is in the perfect tense. It more accurately reads “have been forgiven.” The act is done, once and forever.

The reason for calling his audience “little children” becomes obvious here. John is speaking of and to all people. As all people are born in Adam, all people – including little children – have inherited sin. From the moment of conception, through the gestation period, at the time of birth, and as a child grows to the age of weaning, all people bear the stain of Adam’s sin.

Because of this, there is a disconnect between God and man. It is one which extends to all. However, in Christ there is forgiveness. The one who comes to Christ in faith, as a little child, is granted forgiveness of sins “for His name’s sake.” God was pleased to forgive the erring child of his sins because of that simple act of faith in what He accomplished through the giving of His own Son.

Therefore, John tenderly notes the love of God in Christ for the sons of Adam who are willing to come to Him through Jesus and become adopted sons of God. They become His “little children,” and John addresses them as such, calling them his own “little children” who are now in the faith and under his care as an Apostle of Jesus Christ.

Life application: As the words “your sins are forgiven” are in the perfect tense, meaning the forgiveness has already been accomplished and is complete, we have, again and for the ten jillionth time in the New Testament, the absolute assurance of eternal salvation. That which has been forgiven is finished, complete, and perfect. Future transgressions are already under the blood and forgiven even though we haven’t yet committed them.

Let us endeavor to not commit them though, but to live for our Heavenly Father through the great sacrifice of our Lord Jesus and for His name’s sake. Should we falter in our attempts, let us recognize our failure and press on in His great and eternal assurance. No greater gift has ever been given, so let us remember it in both our failings and in our determined effort to move forward. Let us put the past behind.

O Heavenly Father! As your little children, we thank You for the tender words of forgiveness You provide us in Your word. Thank You for being the gracious and loving Creator who cares enough, even about us, to send Your Son as an offering of peace and reconciliation. Give us the determined effort to live for You, through His name, all the days of our lives. Amen.

Wednesday, 25 March 2020

But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.1 John 2:11

John now builds upon his thought from verse 9. He said there that if one says he is in the light and yet “hates his brother,” he remains in darkness. Now he says, “But he who hates his brother is in darkness and walks in darkness.” The verb is present, indicative, active – he is currently walking in the darkness, it is a certainty that this is so, and his walk is ongoing.

In the previous verse, John had said, “He who loves his brother abides in the light.” In this verse, he states the opposite, but it is an all-inclusive thought. To love is a volitional act. However, to hate involves both active hating as well as simply not loving. To not love is to hate. For a person who is in such a condition, he says that he “does not know where he is going.”

A person who walks in the dark cannot sense which direction is right, if there is an open well in front of him, or if a tiger is ready to spring on him. He simply ambles about groping, but unable to find his way. This is a person who is unloving to his brother. And the reason is that “the darkness has blinded his eyes.”

The verb here is in the aorist tense. In hating, blindness occurs. It is a set thing which then continues on from that point. To hate those in the brotherhood is to demonstrate a state of blindness which encompasses the entire state of the individual. Christ is the light of men, and to hate those who are of Christ is to then hate the light of Christ in them. There must, therefore, be an active loving of believers to avoid such a catastrophic state in a person.

Life application: In these verses, the contrast is made to show the complete illumination of the light in the believer’s life and the absolute darkness of the person deceived through hate. Notice that the previous three verses are almost like a light switch for us to use as a demonstration –

1) The brother who hates is in the darkness (regardless of what he claims, the switch is “off”);
2) (Switch on the light and see the contrast…) The brother who loves abides in the light and has no occasion to stumble.
3) (Turn the light back off and see the result – “See, the difference!”) This brother is in darkness, his walk (meaning the direction he is heading) is in darkness and hence he is completely lost. The darkness has robbed him of any light at all. He is overshadowed and overcome by darkness.

Such is the tremendous power of hate. It not only robs us of light, but it robs us of any sense of proper direction, and it also robs us of any possibility of spiritual discernment (thus the “blinded eye” metaphor). The lesson being imparted is obvious – if you are consumed by hate, you have completely departed from spiritual light, regardless of what you claim; you are self-deceived. Hate is powerful and blinding, so be on guard against it.

O God – You who dwell in light, keep us from hating our brothers and thus blinding ourselves to the light of Your word. Take away any bitterness that resides in us and give us the power to hand our grief, frustration, and bitterness over to You. Fill us with love for those brothers who have been our enemies so that we may again walk in Your light, without fear of stumbling. Amen.