1 João 2
John MacArthur · Citado em PreceptAustin
1 João 2:1-6
MacArthur adds that... Assurance causes believers to rejoice with the hymn writer, “Blessed assurance, Jesus is mine! O what a foretaste of glory divine!” To possess assurance is, in a sense, to experience heaven on earth. But sadly, as Brooks goes on to lament (Ed: I am expanding MacArthur's quote with the original words of Brooks) Now this assurance is the beauty and top of a Christian’s glory in this life. It is usually attended with the strongest joy, with the sweetest comforts, and with the greatest peace. It is a pearl that most want, a crown that few wear. His state is safe and happy, whose soul is adorned with grace, though he sees it not, though he knows it not. (Page 316-317) The fourth ground of my presenting this treatise to public view, is, that little well-grounded assurance that is to be found among most Christians. Every unsettled Christian is Magor-missabib (Ed: "affright from around," or "fear on every side" Jer 20:3), a terror to himself, yea, his life is a very hell; fears and doubts are his chiefest companions, and so he judges himself unfit and unworthy to live, and yet he is afraid to die; and verily this is the sad condition of most Christians. Most Christians living between fears and hopes, and hanging, as it were, between heaven and hell, sometimes they hope that their state is good, at other times they fear that their state is bad: now they hope that all is well, and that it shall go well with them for ever; anon they fear that they shall perish by the hand of such or such a corruption, or by the prevalency of such or such a temptation; and so they are like a ship in a storm, tossed here and there, &c. Now that these weak souls may be strengthened, that these unstable souls may be established, that these disconsolate souls may be comforted, &c., I have presented this tract to the world, not doubting but that if the Lord shall draw out their spirits to a serious perusal of it, they shall find, through the blessing of Jehovah, that it will contribute very much to their attaining of a full assurance of their everlasting happiness and blessedness, as also to the keeping and maintaining of that full and blessed assurance; which that it may, I shall follow it with my prayers. (Page 314) (Ed: Beloved if you are wrestling with assurance of your eternal destiny, this old work by Brooks can bring new vitality to your walk with Christ. The English is archaic, but overall you will understand the gist of Brooks' arguments. Take a weekend retreat and go to some quiet inn by yourself, with your Bible, your God and Brooks' book "Heaven on Earth" -- I think you will return to the "real world" on Monday renewed in your mind and spirit and soul!) (Heaven on Earth by Thomas Brooks) Assurance is not only a privilege; it is also a birthright that Christians possess as members of the body of Christ (Ro 5:1; 8:16; cf. Ps. 4:3; Jn 10:27-29; Phil. 1:6; 1Th. 1:4). Not having it, on the other hand, and thereby doubting one’s salvation, produces uncertainty and fear that brings misery and despair. Though the assurance of salvation is part of redemption and vital to joy and comfort, God’s Word teaches that it is possible to forfeit it, unless one pursues it. The apostle Peter wrote, “Therefore, brethren, be all the more diligent to make certain about His calling and choosing you” (2Pe 1:10; cf. Heb 10:22). Peter revealed that this certainty comes to those who pursue all the features of holiness with increasing diligence (2Pe 1:5-8). (Ibid) Related Resource: How can I have assurance of my salvation? What are some of the signs of genuine saving faith? If you doubt your salvation, does that mean you are not truly saved? What if I don't feel saved? Can a person believe in some sense but not be saved? How can I avoid being a doubting Thomas? J Ligon Duncan clarifies what John IS NOT TEACHING and what he IS TEACHING in this section: "John is not asking the question, “How do we come to know God?” He's not saying, “If you want to come to know God, here's how you do it: obey.” That's not the issue that John is dealing with: how one is saved. He's not dealing with how one is declared righteous before God; he's not dealing with how one receives the grace of God; he's not saying, “If you want to receive God's grace, obey.” “If you want to be justified, obey.” He's not saying, “If you want to be saved, obey.” He's not saying, “If you want to know God, well, then obey.” He's saying something different. He's not saying, “If you want to know God, then obey.” He is saying, “Here's how you know that you know God: it's manifested in the way that you live; it's manifested in your obedience.” So, it's very important for us to note that John is not saying that we know God by keeping His commandments. Rather, he is saying, “We know that we know God by keeping His commandments.” Those are two, distinct questions, and we need to keep them distinct. That is, John is not teaching salvation by obedience, nor is he even teaching assurance by obedience; but John is teaching that salvation is evidenced by obedience, and, in turn, that obedience contributes to our assurance....He's trying to give us a diagnostic to let us know how we know, or to know that we know, the Living God. So, in verse 3, he says that “we know that we know God in our desiring to keep and keeping God's commandments.” He's concerned to supply tests that will distinguish those who simply claim to be Christians from those who claim to be Christians and who really are Christians. And test #1 is very simple: Do you obey God's word. Look at this: “We know that we know God by keeping His commandments.” Do you keep God's commandments? There's test #1. Is the Bible your final rule for faith and practice? He's saying here that “one way grace is evidenced in the life of a person who claims to be a Christian is in obedience." The Nobel Prize-nominated Christian, Henry Shafer, who is a famous chemist who teaches at the University of Georgia, tells the story of how he came to reject Christianity. He had been raised in a nominally Christian home, attending a mainline Presbyterian church, and one day in the midst of a discussion in the kitchen, he made a point to his father about an ethical question by saying, “Look, Dad, the Bible says such and such.” And His dad responded by saying, “I know what the Bible says; it's wrong.” Henry Shafer said, at that moment he decided that Christianity must be bunk, because his dad claimed to be a Christian and yet rejected the teaching of the Bible. In God's mercy, God did a work of grace in Henry Shafer's heart and brought him to saving faith in Christ later on. And then, at that time, he realized that it wasn't that Christianity was bunk; it was that his father's profession of faith was bunk. You see, if you believe the Living God, you will believe His word; you will trust His word; you will acknowledge it as your final rule of faith and practice. And you’ll not just do it in the abstract; you’ll do it where it hurts; you’ll do it where it's hard to obey....John is not saying that Christians are able to keep the law perfectly...His point is that fellowship knowledge of God--true knowledge of God, the knowledge of God in which we share a saving relationship with Him-always expresses itself in a transformed life; it never leaves us unchanged. To know Him changes everything; it changes us from the inside out, and one of the way that it changes us is it makes us love to obey His word, to believe His word, to follow His word." (If You Love Me, Keep My Commandments) Steven Cole has some sobering comments on this section... God wants us to know that we know Him. John writes (1Jn 2:3) , “By this we know that we have come to know Him….” There is a difference between knowing and knowing that you know. It’s easy to claim that you know Him, but it’s also easy to be mistaken. John mentions (2:4) someone claiming, “I have come to know Him,” but John bluntly says that this person “is a liar, and the truth is not in him.” Since we’re talking about eternal destiny, we don’t want to be deceived on this crucial matter! Because this subject is so important, it’s not surprising that the enemy of our souls has created some major confusion about it in our day. There are many evangelicals (including the Greek professor under whom I first studied 1 John) who teach that if a per-son professes faith in Christ, he is saved eternally and should be assured of his salvation, even if his subsequent life demonstrates no fruit to back up his claim. They argue that if faith must be validated by any evidence, then it is not faith alone that saves. The popular Four Spiritual Laws booklet also promotes the idea of giving immediate assurance of salvation to a person who prays to receive Christ. It uses 1 John 5:13, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.” The logic goes, “You just prayed to receive Jesus, indicating that you believe in Him. There-fore, you should know that you have eternal life and that nothing can ever take it away from you.” But the booklet ignores that “these things” refers to all that John has written, which includes three tests of genuine faith: obedience, love, and sound doctrine. That view of instant assurance based on a person’s profession of faith is foreign to what most of the godly men in church history have taught. I would argue that it is foreign to First John, Hebrews, James, and many other Scriptures. In the parable of the sower, those represented by the rocky soil that received the word with joy certainly would have claimed to believe. The same would be true of the thorny soil. But only the fourth type, the good soil, brought forth fruit with perseverance (Luke 8:5-15). That parable shows that if a person truly believes, he will endure trials and root out the weeds of the world. But it takes some time to determine this. How can we know if a recent profession of faith is genuine, saving faith? Look at the fruit that comes from it. But fruit takes time to grow. In 2 Peter 1:10, the apostle exhorts us to “be all the more diligent to make certain about His calling and choosing you; …” Why would anyone need to be diligent to make certain about this, if assurance is something that accompanies initial faith? Peter indicates that making certain about our calling and election is somewhat tied to our deeds subsequent to initial faith. He adds (2Pet 1:10-11), “for as long as you practice these things [the qualities that he has just listed], you will never stumble; for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.” So God wants us not only to know Him through faith in Jesus Christ, but also to know that we know Him. But as many Scriptures indicate, this assurance is linked to how we live subsequent to our profession of faith. (How to Know that You Know Him 1 John 2:3-6) PARALLELS BETWEEN 1 JOHN 1 AND 1 JOHN 2 1 JOHN 1 1 JOHN 2 if we say. . . (1 Jn. 1:6-7) The one who says. . . (1 Jn. 2:4-5) if we say. . . (1 Jn. 1:8-9) The one who says. . . (1 Jn. 2:6) if we say. . . (1 Jn. 1:10) The one who says. . . (1 Jn. 2:8-11) We know (1097) (ginosko; cf gnosis; English derivatives - prognosis, gnostic, Gnosticism) means to acquire information through some modality, as through sense perception (hearing). However ginosko involves experiential knowledge, not merely the accumulation of known facts. Ginosko is distinguished from oida/eido we know, expressing absolute, immediate knowledge of a fact once for all. (Compare 1Jn 3:2+ which uses oida/eido in the phrase "we know that when He appears"). Knowledge possessed through the intellectual process of learning is one thing. Knowledge gained by experience, by an active relationship between the one who knows and the person or thing known, is far superior to the former. Ginosko describes the latter quality of knowledge and is what every Christ follower should desire as their personal, permanent possession regarding the Person of Christ (e.g., see ginosko in Jn 8:32, Jn 17:3, Php 3:10). Ginosko is when you experientially learn something, either in a classroom or more often in the "classroom of life". Ginosko is that knowledge that comes by obeying the Lord. You may intellectually know some truth but you don’t really "know" it experientially until you surrender and obey the truth. In other words ginosko speaks of knowledge that goes beyond the merely factual and into the realm of the experiential (Christianity is to be "felt"!). GINOSKO IN THE WRITINGS OF JOHN Jn. 1:10; Jn. 1:48; Jn. 2:24; Jn. 2:25; Jn. 3:10; Jn. 4:1; Jn. 4:53; Jn. 5:6; Jn. 5:42; Jn. 6:15; Jn. 6:69; Jn. 7:17; Jn. 7:26; Jn. 7:27; Jn. 7:49; Jn. 7:51; Jn. 8:27; Jn. 8:28; Jn. 8:32; Jn. 8:43; Jn. 8:52; Jn. 8:55; Jn. 10:6; Jn. 10:14; Jn. 10:15; Jn. 10:27; Jn. 10:38; Jn. 11:57; Jn. 12:9; Jn. 12:16; Jn. 13:7; Jn. 13:12; Jn. 13:28; Jn. 13:35; Jn. 14:7; Jn. 14:9; Jn. 14:17; Jn. 14:20; Jn. 14:31; Jn. 15:18; Jn. 16:3; Jn. 16:19; Jn. 17:3; Jn. 17:7; Jn. 17:8; Jn. 17:23; Jn. 17:25; Jn. 19:4; Jn. 21:17 GINOSKO is used 25 times in THE EPISTLES so it is clearly a key word (this would make a good "word study" for 1 John - record what you come to "know" about "know"! You will be blessed! Isa 55:11)1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:5; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:18; 1 Jn. 2:29; 1 Jn. 3:1; 1 Jn. 3:6; 1 Jn. 3:16; 1 Jn. 3:19; 1 Jn. 3:20; 1 Jn. 3:24; 1 Jn. 4:2; 1 Jn. 4:6; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:13; 1 Jn. 4:16; 1 Jn. 5:2; 1 Jn. 5:20; 2 Jn. 1:1 Keep (5083) (tereo from teros = a guard or warden - this should help give you an idea of the sense of the verb tero) means to keep an eye on, to keep something in view, to hold firmly, to attend carefully or to watch over (Jesus' ask His Father for His watchful care for His disciples in Jn 17:11). Tereo speaks of guarding something which is in one’s possession. It means to watch as one would some precious thing. The idea is to observe attentively, to heed, to keep watch over and to retain in custody. Tereo with the meaning of obey - Mt 19:17, Mt 23:3 (tereo = observe), Mt 28:20, Jn 8:51, 52 (one who keeps Jesus' Word = a believer = one who will never see the second death in hell), Jn 9:16 (keep = observe the Sabbath), Jn 14:15 (description of a genuine disciple - love is not just with one's lips but is validated by one's life lived in loving obedience to God), Jn 14:21, 23, 24 (no love = no obedience = not a believer - Note Jesus is not talking about legalistic obedience but Spirit enabled obedience which is the only obedience that pleases the Father!), Jn 15:10 (used twice), Jn 15:20 (used twice), Jn 17:6 (the 11 disciples), Acts 15:5, 1Ti 6:14, James 2:10, 1Jn 2:3, 4, 5, 3:22, 1Jn 3:24, 1Jn 5:2, 3, Rev 1:3 (heed), Rev 2:26, 3:3, 3:8, 3:10, 12:17, 14:12, Rev 22:7 (heeds), Rev 22:9. Tereo with meaning of keep watch or guard - Mt 27:36, 27:54, Mt 28:4 (guards = tereo), Jn 17:11, 12, Jn 17:15 (with nuance of protection from Satan), Acts 12:5, Acts 12:6 (watching), Acts 16:23, Acts 24:23, 25:4, 25:21 (held in custody), 1Jn 5:18, Jude 1:1, 6, If you struggle with the doctrine of eternal security, take some time today and study John's uses of tereo which frequently are used in the description of a genuine follower of Christ. TEREO is translated continue(1), guard(1), guards(1), heed(2), heeds(1), held in custody(1), keep(27), keep watch over(1), keeping(1), keeping guard over(1), keeps(9), kept(12), kept in custody(3), observe(3), preserve(1), preserved(1), reserved(4), watching over(1). Jn 8:51,55, Jn 14:15, Jn 14:21, Jn 14:23, 24, Jn 15:10, 20, Jn 17:6], 1Jn 2:3, 4, 1Jn 3:22, 24, 1Jn 5:2, 1Jn 5:3, 6 in the Revelation Rev 1:3, Rev 2:26, Rev 3:3, Rev 3:8, Rev 3:10, Rev 12:17, Rev 14:12, Rev 22:7 Commandments (1785)(entole from en = in, upon + téllo = accomplish, charge, command) - Entole refers to some type of demand or requirement. A general injunction, charge, precept of moral and religious nature. Of the 67 uses, all but three (Lk 15:29; Col 4:10; Titus 1:14) refer specifically to divine commandments. Entole in the plural usually refers to God's commandments (Mt 5:19 and most of the uses in the Gospels - see below) but, as determined by the context, singular usages can also refer to a divine directive. Keeping God's commandments is the way we show that we love Him (we can say it, but our actions need to authenticate our words. (Jn 14:15, 21, 1Jn 2:3). Entole is found 14x in the same passage as agape, love. (e.g., love one another is a repeated commandment - Jn 13:34 = described as a "new commandment", Jn 15:12, 1Jn 3:23, 2Jn 1:5). God's commandments "flush out" sin so to speak, showing the heinous, destructive nature of sin (See Ro 7:8, 9, 11, 13) Entole sometimes refers to commandments from men (not God) (Titus 1:14) Entole can sometimes mean an order authorizing a specific action (Jn 11:57).
1 João 2:1-6
MacArthur - Although a Christian must continually acknowledge and confess sin (1Jn 1:9 [Ed: Where "confess" is present tense]), he is not powerless against it. Fulfilling the duty of confession does not give license to sin. Sin can and should be conquered through the power of the Holy Spirit (see Ro 6:12-14; Ro 8:13; 1Co 15:34; Titus 2:11, 12; 1Pe 1:13-16). (MacArthur study Bible - borrow for 1 hour) Glenn Barker - Lest any conclude from his previous statements that sin must be considered inevitable in the life of the believer and not a matter of urgent concern since forgiveness is present by confession and the blood of Christ, John hastens to add, “I write this to you so that you will not sin.” There is no question at all in his mind that sin and obedience to God are irreconcilable. Sin is the enemy. It removes the believer from the light. It prevents fellowship with God and it destroys fellowship with the children of light. The principle of sin as the power of darkness must be excluded from the believer’s life, and individual acts of sin must be resisted. Where failure occurs, the sin must be confessed before the body and the Lord and then abandoned. And always the intent of the believer remains the same—not to commit sin! If any of his children should fail and commit sin, the author is anxious that they neither deceive themselves about it nor lie about their action nor give up walking in the light. The answer to lapsing into sin is not self-deceit but the forgiveness of God made available through Jesus Christ. He has been designated the believer’s advocate, the counsel who speaks in our defense. His worthiness to perform this function rests on the fact that even as God is righteous (1:9), so Jesus Christ also merits the title “The Righteous One. (The Expositor's Bible Commentary) Steven
1 João 2:1-6
MacArthur - The verb is an aorist subjunctive third class conditional that conveys the strong probability of actual occurrence. John’s expression could be translated “if anyone sins, and it will happen.” Immediately following his emphasis in the first part of verse 1 that believers do not have to sin, the apostle acknowledges that they definitely will (cf. 1Jn 1:8+, 1Jn 1:10+). (The pronoun we encompasses the apostle with the “little children,” showing that the apostle has to be referring to the sins of true believers.) (See 1 John Commentary - Page 45) Our "Triple A" policy, our always Available Appointed Advocate We (present tense - continually) have an Advocate (parakletos) with (pros ~ face to face with) the Father (pater), Jesus (Iesous) Christ (Christos) the righteous (dikaios) - The Advocate (parakletos) is literally one who is called to our side and in this context is one who speaks to the Father in defence of the believer who commits sin. We have is in the present tense, indicating that Jesus is our continual "possession," our AAA, our "triple A policy," our ever Available Appointed Advocate, so to speak. Because we retain the residual rebellious flesh, we daily fight against God's will for our life and are in need of an Advocate to to plead our case and defend us from the judgment our sins would otherwise warrant. The sinless Son stands in for sinning sons! In ancient Greece parakletos was often used of a defense attorney called in to defend someone under accusation and personally urge the judge to decide in favor of the accused. Today we are accused of a crime against the God and warrants the death penalty! (Ro 3:23+) Therefore we need an attorney (an Advocate) to come to our aid and plead our case before the judge's bench (God the Father). The sinless Son stands in for sinning sons! Glory! Thank You Jesus! The Holy Spirit is God’s Advocate on earth with men, while Christ is man’s Advocate with the Father. -- A T Robertson Jesus our Advocate (parakletos) approaches the Father for us, defending us from Satan our Accuser (kategoreo). In the Revelation, John describes that great day when the Accuser is cast out of the divine courtroom (so to speak) writing "And I heard a loud voice in heaven, saying, "Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, who accuses them before our God day and night. (Rev 12:10+) Our Advocate stands against the Accuser day and night, pleading our innocence (because we are under His blood) before the Father. "When Satan brings some accusation against a believer, the Lord Jesus can point to His finished work on Calvary and say, “Charge that to My account.” (William MacDonald) “What better Advocate could we have for us, than He Who is appointed to be our Judge.” -- Taylor We (present tense - continually) have an Advocate (parakletos) - Only believers can make this statement, one they should never forget. Our Advocate is our Brother, our Bridegroom, our Lord, our King, our Friend, Who sits right at this very moment at the right hand of His Father in heaven. And there Jesus our "substitutionary" Advocate pleads our cause with the Father. We are saved but we still sin and grieve the Father's heart and outside of Christ would deserve to die at that very moment. But praise God that in His great mercy and wisdom, He ordained that the Perfect Son would be our Great Defender. THOUGHT - O, how we need to thank our Father for this gracious, undeserved provision and thank Jesus for His willingness to plead our cause with His Father. I don't think we fully grasp the gravity and the preciousness of this grand truth (I certainly do not)! May the Spirit open the eyes of our heart to see the riches of the glory of this aspect of our priceless inheritance in Christ. Amen. And not only is Jesus our Advocate (parakletos) ho defends us but He is also our Intercessor! Who intercedes continually for us.Paul asks "who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, Who also intercedes for us." (Ro 8:34+) The writer of Hebrews adds "Hence also (This should cause us to Pause and Ponder the context - Heb 7:24+) He (JESUS) is able (See brief study on the phrase "God is Able") to save (Ed: Remember that there are Three Tenses of Salvation in a sense believers will forever be dependent on Him for "salvation") forever those who draw near to God through Him, since He always lives to make intercession (present tense - entugchano) for (huper = on their behalf) them. (Heb 7:25+) Cleon Rogers - In rabbinical literature the word (parakletos)could indicate one who offers legal aid or who intercedes on behalf of someone else. (Linguistic Key borrow) Hiebert - Having fallen into some sin, the believer is not left to his own poor efforts to effect restoration. God has made effective provision in Christ....In writing “we have an Advocate” instead of the expected “he has an Advocate,” John made clear his own need for this Advocate. (1 John 1:5-2:6) Christ is our Helper before the Father and the Spirit is our Helper in the world (cf Ro 8:13)(and against the devil and our flesh = F.L.E.S.H. ~ Following Long Established Sinful Habits!). Gotquestions (see full note) explains that - Another aspect that makes Jesus a compassionate Advocate is the fact that He has experienced life in this world, too. He has been tempted, rejected, overlooked, misunderstood, and abused. He does not represent us theoretically; He represents us experientially. He lived the life we live, yet He did so without succumbing to the evils that befall us. He successfully refused to give in to temptation and can be our High Priest because He perfectly fulfilled God’s law (Hebrews 4:15; 9:28; John 8:29). Our Advocate can plead our case from personal experience, something like this: “Father, this young woman has violated our righteous command, but she loves you and wants to serve you. I remember what it was like to be tempted like that, and my heart goes out to her. She has confessed this sin and desires to turn away from it. Because of my sacrifice, you can forgive this sin and purify her heart once more. Let’s teach her how to let the Holy Spirit comfort her and strengthen her to resist the next time.” An earthly advocate can only plead our case from external evidence or witness testimony. Our heavenly Advocate knows our hearts and pleads our case on the basis of what is there (Luke 5:22; Mark 2:8). He also knows the intricacies of God’s legal system. He has already satisfied the demands of justice, so His advocacy is from a position of strength and righteousness. God accepts His Son’s advocacy on our behalf as part of their divine agreement, established before the world began (1 Peter 1:20; John 17:24; Revelation 13:8). Our position as “the righteousness of Christ” is secure because the One who purchased our position with His own blood is also our Advocate (Romans 4:25; 8:3; 1 Corinthians 1:30). The One who died as our Substitute now lives as our Advocate. I Howard Marshall - Jesus is both the advocate and the atoning sacrifice. What he pleads on behalf of sinners is what he himself has done on their behalf. (See The Epistles of John - Page 119) With (pros) the Father - The Greek for "with" is pros which more literally is "facing" the Father! John used "pros" in Jn 1:1+ declaring that “the Word was with (pros) God” indicating that Jesus our Advocate was and is always before ("facing") the Father. Father (pater) refers to God of course and John's use of this specific word speaks of his acknowledgment of their (and our) sonship. Remember that the phrase "we are all God's children (implying He is our Father)" is not Biblical. The only one who can rightfully call God "Father" is one who has received His Son (Jn 1:12,13+, cf 1Jn 3:1+) and been born again by the Spirit of God. In other words, while God is the Creator of all men, not all men have the family privilege of addressing Him as "Abba! Dear Father!" (Ro 8:15+, Gal 4:6+) even as did His beloved Son (Mk 14:36+), just before He paid the price to make it possible for believers to have confident, eternal and "familial" access to God the Father. And even though we are often errant sons and daughters who sin against Him (and we will daily!), we never lose the privilege of being able to address God as our Father. David Guzik sees the possible scenario in heaven when we commit sin - It is as if we stand as the accused in the heavenly court, before our righteous Judge, God the Father. Our Advocate stands up to answer the charges: “He is completely guilty your honor. In fact, he has even done worse than what he is accused of, and now makes full and complete confession before You.” The gavel slams, and the Judge asks, “What should his sentence be?” Our Advocate answers, “His sentence shall be death; he deserves the full wrath of this righteous court.” All along, our accuser Satan, is having great fun at all this. We are guilty! We admit our guilt! We see our punishment! But then, our Advocate asks to approach the bench. As he draws close to the Judge, he simply says: “Dad, this one belongs to Me. I paid his price. I took the wrath and punishment from this court that he deserves.” The gavel sounds again, and the Judge cries out, “Guilty as charged! Penalty satisfied!” Our accuser starts going crazy. “Aren’t you even going to put him on probation?” “No!” the Judge shouts. “The penalty has been completely paid by My Son. There is nothing to put him on probation for.” Then the Judge turns to our Advocate, and says, “Son, you said this one belongs to You. I release him into Your care. Case closed!”...(
1 João 2:1-6
MacArthur on propitiation - Christ’s sacrificial death on the cross satisfied the demands of God’s justice, thus appeasing His holy wrath against believers’ sins....God’s justice must be satisfied. Every sin ever committed by every person who has ever lived will be punished in one of two ways. Either God’s wrath will be satisfied when all unrepentant and unbelieving sinners suffer eternally in hell (Matt. 13:42; 25:41, 46; 2 Thess. 1:9; Rev. 20:15), or for all who, by the convicting and regenerating power of the Spirit, repent and believe savingly in Jesus, God’s wrath is satisfied by the punishment of Christ Himself on the cross. (See 1-3 John MacArthur New Testament Commentary - Page 46) Henry Alford writes that propitiation "implies that Christ has, as our sin-offering, reconciled God (ED: NOTE IT WAS WE WHO NEEDED TO BE RECONCILED - cf Ro 5:10+) and us by nothing else but by His voluntary death as a sacrifice: has by this averted God’s wrath from us.” In the first case He appears as an Advocate in court, in the second as a sacrificing Priest in the temple. Colin Kruse points out "that Jesus Christ is not only our Advocate who speaks in our favor in the presence of God despite our sins, but that He is also the atoning sacrifice for those sins. In the first case He appears as an Advocate in court, in the second as a sacrificing Priest in the temple. And, as the author will explain later in the letter (1Jn 4:10), it was because of the Father's love for us that he sent his Son to make this atoning sacrifice. (See The Letters of John) John Stott - the Father’s provision for the sinning Christian is in his Son, who possesses a threefold qualification: his righteous character, his propitiatory death and his heavenly advocacy. Each depends on the others. He could not be our advocate in heaven today if he had not died to be the propitiation for our sins; and his propitiation would not have been effective if in his life and character he had not been Jesus Christ, the Righteous One (Borrow The Letters of John or see The Letters of John: An Introduction and Commentary - Page 88) And not for ours only but also for those (the sins) of the whole (holos) world (kosmos - humanity in general) - Not for ours only refers to John and the believers he is addressing. He states that the propitiation (hilasmos) is for the whole world. This raises two issues. First, the easy issue is to state that John is not teaching universalism, the false teaching that all the world will eventually be saved. The second issue is not so easy. The question centers on the extent of this propitiation. The whole (holos) world (kosmos) refers to the See the discussion below regarding the extent of the atonement (limited or unlimited). Hiebert notes that John is explaining "the means whereby sins are covered and remitted. Had John written that Jesus is the “Propitiator,” half the truth would have been lost. Then His work would have been comparable to that of the high priest on the Day of Atonement when he sprinkled sacrificial blood on the mercy seat to cover the sins of the people so that God could again deal with them in mercy. Unlike the Old Testament high priests, Jesus Christ is Himself “the atoning sacrifice” (NIV) in that He offered Himself as the sacrifice whereby the barrier which sin interposes between God and man is removed. Pagans might think of offering sacrifices to appease their offended gods as a means of regaining their favor, but Scripture presents God Himself as taking the initiative in sending His Son as the propitiation for sins (4:10); the cause of the estrangement between God and man lies with man, not God. In making “Him who knew no sin to be sin on our behalf” (2 Cor 5:21) God achieved the true and lasting solution to the sin problem; the perfect sacrifice of the incarnate Christ enables God to “be just and the justifier of the one who has faith in Jesus” (Rom 3:26). (1 John 1:5-2:6) David
1 João 2:1-6
MacArthur points out that in 1Jn 2:3 His commandments (entole) "refers not to the Mosaic law, but to the precepts and directives of Christ (cf. Mt. 28:19-20). But of course the moral and spiritual precepts the Lord taught were consistent with those revealed to Moses (cf. Matt. 5:17-18; John 5:46), all reflective of God’s immutable nature. (See 1-3 John MacArthur New Testament Commentary - Page 57). ESV Study Bible - Assurance of salvation is possible (see 2 Pet 1:10+ - ESV Note = Good Deeds are evidence of and give assurance of salvation, though they are never the basis for it. Peter’s wording does not imply that true followers of Christ can ever apostatize; those who do so were never really “called,” “elected,” or born again). First John gives numerous means of self-diagnosis (cf. 1 John 1:7; 2:5; 3:14; 4:13; 5:2). Here the test is ethical: do professing Christians have a changed life and keep the Lord’s commandments? Obedience to God does not bring about justification (which comes by faith alone), but obedience as a pattern of life does give evidence that one has been born again. To know him involves a personal relationship that transforms practical behavior. (Ed: "Amen or O my!") (BORROW ESV Study Bible) (SEE ALSO - Obedience of faith - Ro 1:5, Ro 16:26+) (Bolding Added) Jesus uses tereo in his "job description" of a genuine Christ follower (disciple) in Mt 28:20 , where tereo "does not merely speak of the act of obeying His commands, but of a solicitous desire that we do not disobey any of them but on the other hand, that we obey them perfectly (Ed: Enabled by the Spirit this should be our goal, but in this life it will never be our attainment)." (Eerdmans Publishing - used by permission) THOUGHT - Are you struggling with doubts about your eternal security? It may be time for an obedience "check up!" Spirit enabled obedience will go a long way to restoring your inner assurance that you are eternally secure! As Hiebert says "in contradiction to the Gnostics, (John) maintained that no professed knowledge of God is valid if it does not have moral consequences....The one who has been brought into a saving relationship with God finds within (himself) a growing love for and desire to obey His commandments." (1 John 1:5-2:6) Van Gorder points out: Much is said today about each having his own "lifestyle." A Christian has but one lifestyle: obedience to God's Word. Any profession of faith that fails to be corroborated by a Christlike walk immediately marks that one as living a lie. Lest you think John's test of genuine salvation is just mentioned in First John, see his almost identical description of believers in the end times in the Revelation... Revelation 14:12+ Here is the perseverance of the saints (BELIEVERS) who keep (tereo - present tense) His commandments (entole) of God and their faith in Jesus. Comment: Could John be any clearer? Here he links faith in Jesus with those who keep the commandments of God. Beloved, the only ones who can "keep the commandments of God" are those who possess a supernatural enabling power (the indwelling Spirit)! Tony
1 João 2:7-11
MacArthur - LOVE FOR OTHER CHRISTIANS “The one who loves his brother abides in the light and there is no cause for stumbling in him.” 1 Jn 2:10 Loving other Christians gives assurance to your own faith. Loving fellow Christians is instinctive for genuine believers. Paul told the Thessalonians, “Now as to the love of the brethren … you yourselves are taught by God to love one another” (1 Thess. 4:9). He further encouraged them to “excel still more” in love (v. 10) because there is always room for believers to love one another more completely. Nevertheless, if we are truly saved we will show love, since love is inherent in our new nature (see Rom. 5:5). Jesus said this about love among believers: “By this all men will know that you are My disciples, if you have love for one another” (John 13:35). If we are truly Christians, we will “fervently love one another from the heart” (1 Peter 1:22). Love is a test of our divine life and signifies that we have crossed over from darkness to light (1 John 3:14–15). The apostle John goes on to define love as being sacrificial and practical: “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (vv. 16–18). Therefore, you should ask yourself some basic questions: Do you care about other believers, or are you cold and indifferent? How do you respond to opportunities to give of yourself in various ministries? Do you look forward to having fellowship with other Christians—talking with them, discussing the things of God, studying the Word together, and praying with them? When you encounter a friend at church who has a need, are you willing to provide money, time, prayer, resources, service, or even a sympathetic ear? If you can answer yes to those questions, you have great reason to be assured of your salvation. Like Peter, you can appeal to the love God sees in your heart (John 21:17). That love won’t be perfect, but it’s there and will manifest itself to others. Suggestions for Prayer: Pray that your love will grow stronger and be more consistent. For Further Study: Read John 21:15–17. What should Peter’s love result in? ✧ How does Galatians 6:10 support that? (Borrow Strength for today) 1 John 2:11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. (NASB: Lockman) Greek: ο δε μισων τον αδελφον αυτου εν τη σκοτια εστιν και εν τη σκοτια περιπατει και ουκ οιδεν που υπαγει οτι η σκοτια ετυφλωσεν τους οφθαλμους αυτου Amplified: But he who hates (detests, despises) his brother [in Christ] is in darkness and walking (living) in the dark; he is straying and does not perceive or know where he is going, because the darkness has blinded his eyes. (Lockman) Berkley (Modern Language): But he who hates his brother is in the dark and walks in the dark; he does not even know where he is going, because the darkness has blinded his eyes. ESV: But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. KJV: But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. HCSB: But the one who hates his brother is in the darkness, walks in the darkness, and doesn’t know where he’s going, because the darkness has blinded his eyes. NET: But the one who hates his fellow Christian is in the darkness, walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. NIV: But whoever hates his brother is in the darkness and walks around in the darkness; he does not know where he is going, because the darkness has blinded him. NLT: But anyone who hates another brother or sister is still living and walking in darkness. Such a person does not know the way to go, having been blinded by the darkness.
1 João 2:7-11
MacArthur - Because love is the saint's highest moral duty toward others, it is not only the ultimate mark of genuine salvation, but also provides the supreme assurance of that reality. In this passage John reiterates the theme of light versus darkness that he had introduced earlier (cf. 1Jn 1:5-7). Light represents the kingdom of Christ and eternal life (Luke 2:32; John 1:4, 9; 8:12; 12:46; 2 Cor. 4:4b; 1 Peter 2:9; cf. Ps. 36:9; Prov. 4:18; John 3:20-21; Eph. 5:13), and darkness represents the kingdom of Satan and eternal death (Pr 2:13; Mt. 8:12; 22:13; Acts 26:18; Eph. 5:11; 6:12; Col. 1:13; 1 Thess. 5:5; 2 Peter 2:4; Jude 6; cf. Isa. 59:9-10). Though a form of the word love appears only once in this section, love is clearly John's theme as he emphasizes its primacy as a moral test to verify salvation (cf. 1Jn 3:10-11, 16-18, 23; 4:7-12, 16-21; 5:1-3; 2 John 1:5-6). The passage describes love as an old commandment, a new commandment, and a way of life. (See 1-3 John MacArthur New Testament Commentary - Page 62) (See also MacArthur's sermons on 1 John) He had learned the lesson which every parent, every preacher, every teacher, every leader must learn; he had learned to speak the truth in love. William
1 João 2:7-11
MacArthur adds that "The commandment of love was new because Jesus personified love in a fresh, new way and it was shed abroad in believers’ hearts (Ro 5:5) and energized by the Holy Spirit (Gal 5:22; 1Th 4:9). He raised love to a higher standard for the church and commanded His disciples to imitate His love (“as I have loved you”; cf. 1Jn 3:16; Jn 13:34). The command was also “old” because the OT commanded love (Lev 19:18; Dt 6:5, Mt 19:19b, Mk 12:31) and the readers of John’s epistle had heard about Jesus’ command to love when they first heard the Gospel. (Borrow MacArthur Study Bible) King James Version Study Bible has an excellent explanation of why the commandment is both old (1Jn 2:7) and new (1Jn 2:8) - "John’s commandment is both old and new. This commandment, as is clear below, is to love one another. Jesus called it “new” in John 13:34, though it appears in similar form in Leviticus 19:18. By late in John’s life it is no longer so new; yet in the sense that it continually transforms and renews the lives of Christians, it is and ever shall be new indeed." (borrow NKJV Study Bible) Later John writes "We know that we have passed out of death (spiritually speaking) into life, because we love the brethren. He who does not love abides in death." (1 John 3:14) In other words, the fact that we can and do now love supernaturally is clear evidence that we have a supernatural Source (the indwelling Spirit) to do so. If we fail to manifest such supernatural love, John says it is because we are still spiritually dead in our trespasses and sins (Eph 2:1). And so many commentators see 1Jn 3:14 as another test for knowing whether we are truly saved and have "passed from death unto life" (Jn 5:24; 1 John 2:3,5; 3:24; 5:2,13). As an aside, John gives three traits of this supernatural love for our brethren - (1) doing righteousness (1John 3:10); (2) willingness to die for them (1Jn 3:16); (3) willingness to share our possessions with them" (1Jn 3:17). Robert S. Candlish on new commandment - That is the “new commandment;” a commandment always new; conveying in its bosom an ever-fresh experience, pregnant with ever-fresh experimental discoveries of Him Who is light, and Who dwells in light. Only act up to this commandment; be ever acting up to it more and more. Enter into the spirit of it, and follow it out to its fair and full issues. The newness of it, its constant novelty, will be more and more apparent, or at least more and more felt and relished. (1 John 2:7,8 The Commandment at Once Old and New to One Walking with Guileless Spirit in the Light) Steven
1 João 2:7-11
MacArthur - Those who profess to be Christians, yet are characterized by hate, demonstrate by such action that they have never been born again. The false teachers made claims to enlightenment, transcendent knowledge of God, and salvation, but their actions, especially the lack of love, proved all such claims false (see also 1Jn 2:11)… It is a meaningless boast for someone to say he is in the Light (cf. Matt. 7:21-23-note; James 1:22-note; James 2:14-26-note; 1John 1:6-note); if he (or she) hates his brother—meaning that he does not love saints selflessly as God does—he is not in the divine kingdom of light but remains in the darkness until now (SEE 1-3 John - Volume 5 - Page 67) (See also MacArthur's sermons on 1John) KJV Study Bible - Doctrinal truth about spiritual matters means nothing without compassion for others. (borrow NKJV Study Bible) Yarbrough - The troubling fact, true in John’s day as well as ours, is that religion (too often) fosters and sanctions the kind of darkness that John rejects here. In 1994 perhaps a million people were massacred in Rwanda; by one reckoning, more than 70 percent of the Hutus and Tutsis who slaughtered each other were Christian (Roman Catholic 58 percent, Protestant 15.2 percent, Adventist 6.3 percent). (SEE 1-3 John (Baker Exegetical Commentary on the New Testament)
1 João 2:7-11
MacArthur adds that "They are like those who are completely blind and grope around to determine where they are (cf. Ge 19:11; Acts 13:11–12). Such loveless people are clearly outside the kingdom of Light (cf. Matt. 5:21-22; 1John 3:15) and void of spiritual life. John described such claimants earlier as liars - "This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth. (1Jn 1:5-6) (SEE 1-3 John - Volume 5 - Page 67 (See also MacArthur's sermons on 1 John) It is sobering to contemplate John’s allegation that in the congregations he addressed could be ostensible believers who actually were strangers to saving grace. Robert Yarbrough comments that "such a person “lives his whole life (peripateo) in darkness.” The LXX uses peripateo (to walk) as a metaphor for the tone and direction of the whole of life… In John’s Gospel and Revelation, metaphorical peripateo is limited to Jn 8:12; Jn 12:35 (2x); Rev 21:24. But John’s Epistles employ the metaphorical sense exclusively: 1Jn 1:6-7; 1Jn 2:6 (2x), 1Jn 2:11; 2John 1:4, 6 (2x); 3John 1:3, 4. By saying that someone walks in darkness, John means that his or her ethical and spiritual life is benighted. This person is not walking with God and may not admit or even recognize it, as John will make clear later in 1Jn 2:11. This is hardly a surprise, since in John’s Gospel, Jesus teaches that people, far from abhorring darkness, typically have a strong preference for it (John 3:19 ED: And their deeds being evil is proof of their preference, even as hatred of brethren is proof of one's preference in 1Jn 2:9,11). The alternative of having light shed on their evil deeds is unthinkable. It is easier to justify darkness and call it light, a tactic not foreign to OT annals: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness” (Isa. 5:20 NIV+). In the early church, darkness connoted the realm of Satan, in which all who do not know Christ languish and from which the message of the cross delivers (Acts 26:18+; Eph 5:8+; Col 1:13+; 1Pe 2:9+). It is sobering to contemplate John’s allegation that in the congregations he addressed could be ostensible believers who actually were strangers to saving grace. But the absence of communal love mentioned in 1John 2:9 and now 1Jn 2:11 was prima facie evidence of this very thing. Out of compassion, if nothing else, a pastoral leader like John would be bound to say something." (See 1-3 John - Page 125) The man's mental, moral and spiritual state must affect his conduct. He walks in that in which he is. -- A E Brooke John Phillips on the blinding effect of darkness - Darkness does that. The classical biblical example is King Saul, who was jealous of David. The dark chapters of Saul's life began when David won the applause of the nation for going into the valley of death to destroy Goliath, the Philistine giant from Gath. For a while Saul seems to have struggled with his malice and ill will. But it grew until it dominated his whole life, until he forgot everything else, even allowing the administration of the kingdom to fall into ruins. He hated those who loved and supported David, even his own son Jonathan, whom he tried to kill in a fit of rage. He brooded on his dislike, ignoring the growing Philistine threat to his kingdom, his life degenerating into a mad crusade to hunt David down. He made at least two dozen separate attempts on David's life and massacred an entire colony of priests out of suspicion that they had sided with David and helped him to escape. On two occasions when David had Saul in his power and let him go, Saul owned his wrongdoing but was soon back at his old tricks again, planning crusades and campaigns to corner, capture, and kill David. Saul hated the man who was really his best friend, in the truest sense of the word. He went from one dark episode to another, blind to everything else until, at last, jealousy, fear, rage, and malice took over his entire existence. He ended up in total darkness, consulting a witch and dying as a suicide on his own sword. "He that hateth his brother walketh in darkness," says John. He was right. (See Exploring the Epistles of John: An Expository Commentary - Page 52) Robert Candlish - But let him be warned. If he is destitute of this brotherly love, he cannot be in the light, the true light which is now shining. He is in darkness; the darkness which, in all that are Christ’s, as in Christ himself, is passing. And according to the darkness in which he is, must his walk be. It cannot be the walk of one in whom there is no occasion of stumbling. It must be the walk of one who is darkly groping his way, not knowing whither he is going. Nor is this his misfortune; it is his fault. There is light enough, but he refuses to see it; he allows the darkness to blind his eyes. (1 John 2:9-11 Brotherly Love a Test and Means of Being and Abiding) David Smith on in the darkness and walks in the darkness - John recognizes no neutral attitude between ‘love’ and ‘hatred.’ Love is active benevolence, and less than this is hatred, just as indifference to the gospel-call amounts to rejection of it (compare Mt 22:5-7). Observe the climax: ‘in the darkness is, and in the darkness walks, and knows not where he is going.’ The penalty of living in the darkness is not merely that one does not see, but that one goes blind. The neglected faculty is atrophied. Compare the mole, the crustacea in the Mammoth Cave of Kentucky. (1 John 2 - The Expositor's Greek Testament) James Montgomery
1 João 2:12-14
MacArthur explains "To be saved, one must understand that the glory of God shone in Jesus Christ. That is the theme of John’s Gospel (cp Jn 1:4-5)." (MacArthur Study Bible) Know (1097)(ginosko) speaks of experiential knowledge, not simply a head knowledge. The children know the Father because of their personal (salvation) experience with Jesus, the only One through Whom anyone can come to know and experience God the Father (Jn 14:6). The Father (3962)(pater) is clearly God the Father. Contrary to popular opinion, not everyone has the right (or privilege) to address God as "Father," but only those who have become members of His family, children of God (note also that not everyone is a child of God!) John explains that "as many as received Him (Jesus), to them He gave the right to become children of God, even to those who believe (received = believe in this context) in His Name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Jn 1:12-13+) Again John writes "See how great a love the Father has bestowed upon us, that we should be called children of God; and such we are. For this reason the world does not know (ginosko) us, because it did not know (ginosko) Him." (1Jn 3:1+) DEFINITIONS OF GREEK WORDS Young men (3495)(neaniskos a diminutive of neanias [from neos = new, young] = a youth, young man, Acts 7:58, 20:9) describes a youth in the prime of life (from 20 to 40 years of age) (Mt 19:20), an older boy (Acts 23:18) and possibly a young man functioning as a servant (Lxx of Ge 14:24, Ex 24:5) In the Lxx neaniskos also refers to soldiers (Spoken also of soldiers - 2Sa. 6:1; 1Chr 19:10). In Acts 5:10, neaniskos refers to the younger members of the Christian community. Similarly in 1Jn 2:13-14 neaniskos refers to physically younger men, who are younger in the faith (compared to the fathers), but are strong in the faith, abide in the Word and overcome the evil one. In classical Greek the primary meaning of neaniskos is “young man,” though the specific age referred to covers a rather broad spectrum. In a few instances the word means “servant.” The Septuagint uses neaniskos also in reference to “young man,” but again the exact age range is not specific. For example, the word is used to speak of very young men (even “boys”) in Genesis 25:27, but also of young men who are certainly beyond their teens (Genesis 19:4). (Complete Biblical Library) Another secular source says "A neanias is between 20 and 40 years old and a neaniskos is at the lower end of that range—between 22 and 28 (Pythagoras in Diogenes Laertes Lives of the Eminent Philosophers 8.10; Creation 105, following Hippocrates)" Neaniskos - 11x in 11v - NAS Usage: young man(7), young men(4). Matthew 19:20 The (Rich = Mt 19:22) young man said to Him, "All these things I have kept; what am I still lacking?" Matthew 19:22 But when the young man heard this statement, he went away grieving; for he was one who owned much property. Mark 14:51 A young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him. Mark 16:5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. Luke 7:14 And He came up and touched the coffin; and the bearers came to a halt. And He said, "Young man, I say to you, arise!" Acts 2:17 'AND IT SHALL BE IN THE LAST DAYS,' God says, 'THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; Acts 5:10 And immediately she fell at his feet and breathed her last, and the young men came in and found her dead, and they carried her out and buried her beside her husband. Acts 23:18 So he took him and led him to the commander and said, "Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you." Acts 23:22 So the commander let the young man go, instructing him, "Tell no one that you have notified me of these things." 1 John 2:13 I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. I have written to you, children, because you know the Father. 1John 2:14 I have written to you, fathers, because you know Him who has been 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 evil one. Neaniskos - 108v in the non-apocryphal Septuagint -Ge 4:23; 14:24; 19:4; 25:27; 34:19; 41:12; Ex 10:9; 24:5; Nu 11:27; Dt 32:25; Josh 2:1, 23; 6:21-23; Jdg 14:10; 18:3, 15; 19:19; 1Sa 9:27; 20:22; 2Sa 10:9; 2Chr 11:1; 36:17; Ezra 10:1; Job 29:8; Ps 78:63; 148:12; Pr 20:11; Eccl 4:15; 11:9; Isa 3:4; 9:17; 13:18; 20:4; 23:4; 31:8; 40:30; 62:5; Jer 6:11; 9:21; 11:22; Jer 15:8; 18:21; 31:13; 48:15; 49:19, 26; 50:30, 44; 51:3, 22; Lam 1:18; 2:21; 5:13; Ezek 9:6; 23:6, 12, 23; 30:17; Da 1:4, 13, 15, 17; 6:4; Joel 2:28; Amos 2:11; 4:10; 8:13; Zech 9:17 Septuagint: Neaniskos translates the following Hebrew words = אֱנוֹשׁ ’ĕnôsh - Man (Jos 2:1,23). בָּחוּר bāchûr = Young man, chosen one (Dt 32:25, Jdg 14:10, Jer 50:44). בָּחַר bāchar = Choice man (2 Sa 10:9). יֶלֶד yeledh = Man, youth (Ge 4:23, Da 1:4,13,15,17). נַעַר na‘ar = Boy, young man (Ge 25:27, Lam 5:13); servant (1Sa 9:27). עֶלֶם ‘elem = Youth (1Sa 20:22). Children (3813) (paidion diminutive of pais = child) is a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used repeatedly of the infant Jesus in Matthew (Mt 2:8-9, 11, 13-14, 20-21) Paidion is used as a term of comparison, Jesus making the point that we are to become like a little child (Mk 10:15 Lk 18:17), the implication of course being that this is not an infant but a child old enough to express saving faith in the Messiah!. Paidion stresses the need for moral training and guidance. As a term of address, paidion occurs in the NT only in 1John 2:14, 18 and John 21:5. William
1 João 2:12-14
MacArthur says "God’s power is real power, power that means something and accomplishes something. It is not of men but it is offered for men. It is the power of salvation from sin, of deliverance from Satan, of life in God’s very presence for all eternity." (1 Corinthians Commentary. Chicago: Moody Press) 1 Corinthians 1:27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 1 Corinthians 4:10 We are fools for Christ's sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. 1 Corinthians 10:22 Or do we provoke the Lord to jealousy? We are not stronger than He, are we? 2 Corinthians 10:10 For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible." Hebrews 5:7 In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Hebrews 6:18 so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us.
1 João 2:15
MacArthur - REJECTING THE WORLD “Do not love the world, nor the things in the world. If any one loves the world, the love of the Father is not in him” (1 John 2:15). The world is opposed to everything God stands for. Loving the world begins with thinking that God doesn’t know what’s best for you and is trying to cheat you out of something you deserve. Loving the world begins with thinking that God doesn’t know what’s best for you and is trying to cheat you out of something you deserve. That thought soon blossoms into a willingness to disregard God’s warnings altogether and take whatever Satan has to offer. Love of the world started in the Garden of Eden and continues to this day. Genesis 3:6 says, “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate.” What made them think the fruit was good for food or able to make them wise? God didn’t tell them that. In fact, He warned them that they would die if they ate the fruit (Gen. 2:17). But Eve believed the serpent’s lie, and Adam followed suit. Satan continues to propagate his lies, but you needn’t fall prey to them if you love God and remember that the world is opposed to everything He stands for. It is spiritually dead, void of the Spirit (John 14:17), morally defiled, and dominated by pride, greed, and evil desires. It produces wrong opinions, selfish aims, sinful pleasures, demoralizing influences, corrupt politics, empty honors, and fickle love. You can’t love the world and God at the same time, because love knows no rivals. It gives its object first place. If you love God, He will have first place in your life. If you love the world, the love of the Father isn’t in you (1 John 2:15). Galatians 1:3–5 explains that Jesus “gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father, to whom be the glory forevermore.” Christ died to deliver us from Satan’s evil system. What greater motivation could there be to reject the world and live to God’s glory? Suggestions for Prayer: Ask God for greater wisdom and for grace to resist the world’s influences. For Further Study: According to Ephesians 6:10–18, how can you as a believer protect yourself against Satan’s evil system? (See Drawing Near: Daily Readings for a Deeper Faith - Page 39) Guthrie - Love it not, and yet love it. Love it with the love of Him who gave His Son to die for it. Love it with the love of Him who shed His blood for it. Love it with the love of angels who rejoice in its conversion. Love it to do it good, giving your tears to its sufferings, your pity to its sorrows, your wealth to its wants, your prayers to its miseries, and to its fields of charity, and philanthropy, and Christian piety, your powers and hours of labor. You cannot live without affecting it, or being affected by it. You will make the world better, or it will make you worse. God help you by His grace and Holy Spirit so to live in the world as to live above it, and look beyond it; and so to love it that when you leave it, you may leave it better than you found it. Illustration of 1Jn 2:15-17 - Today in the Word - When rescuers were finally able to pull a middle-aged man from the wreckage of a horrible car accident, he was taken to a nearby hospital. But it soon became apparent that he would die. As the chaplain comforted him, the man, who was a Christian, exclaimed, “As I look squarely at eternity, I realize now just how much I wasted my life on things that don’t matter.” What a sad revelation! Today’s passage offers a strong challenge to those who “waste their lives on things that don’t matter.” John opens this passage with uncompromising words: “Do not love the world or anything in the world.” At first glance, verse 15 may seem at odds with John 3:16: “For God so loved the world that he gave his one and only Son.” Most likely, John is using the word world differently in these two texts. In John 3:16, world refers to the lost people of the world, whereas in 1 John 2:15, world refers to an entire system of beliefs and values–what we might call a “worldview.” This worldview is completely opposed to God and His ways. To clarify what he means, John lists three elements of this worldview in verse 16. First, he warns against “cravings.” These are misplaced appetites for some of our most powerful drives such as for food, for intimacy, and for recognition. Next, John talks about the “lust of the eyes.” This includes both what we can see and what we can imagine. This can best be summarized as our tendency to look at the external qualities without really inquiring about what’s inside. For example, many people are tempted by the pursuit of wealth because of all they imagine it will enable them to possess. Finally, John addresses pride, or that self-sufficiency that attempts to manufacture what God has promised–or what He has forbidden–rather than humbly allowing Him to give what we need. TODAY ALONG THE WAY- Today’s passage doesn’t condemn everything material as evil. Instead, it focuses on the affection that we have for the “stuff” around us. In others words, it’s not so much about what kind of car we drive, but rather the reasons we might have for wanting it or the intensity of our desire for it. What John is saying, however, is that we can’t ever let these things distract us from the eternal: God Himself. All these things will eventually be gone, but God is everlasting. That’s a reminder we all need to hear again. Pastor Steven
1 João 2:15
MacArthur comments that Demas "loved the world system, with its sin, human wisdom, and satanic deceptions, more than he loved God’s kingdom. Demas’ life exhibited characteristics of both the shallow, rocky soil, in which the seed of the Word flourished briefly but withered and died in the face of tribulation and persecution; and the thorny soil, in which the seed was smothered under the cares of the world and the deceitfulness of wealth (see Jesus’ parable in Matt. 13:3–23). While Paul willingly anticipated martyrdom for his faith, Demas decided that he was unwilling to pay a similar price. Therefore he forsook his co-laborers and went “to Thessalonica,” a large, cosmopolitan city on the main east-west trade route of Asia Minor that offered all the materialistic, immoral, and philosophical allurements of the world he loved. In so doing, Demas proved he was never a lover of God. (See 1-3 John MacArthur New Testament Commentary - Page 80) See also - James Smith's fascinating (frightening) article - An almost Christian Also George Whitfield's sermon The Almost Christian The world's philosophy continually shouts that "The only important thing that is important is this life". "Just do it". "You only go around once so grab for all the gusto you can get!". "It doesn't get much better than this!" (Wrong! It will get a whole lot worse! see Isa 66:24) Ray Stedman offers the following secular quote of how the world describes the love of the world "There is nothing better, there is nothing higher, there is nothing more precious than what this earth can give you: its money, its pleasures, its fame. You had best eat, drink, and be merry, for there is no nobler life than that." (1 John 2:15-17: The Enemy Around) O Lord, help us to recognize When we begin to compromise; And give us strength to follow through With what we know is right and true. -- Sper Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. - Love (verb) (25) (agapao - see related study of noun agape) means to love and in its highest, most pure form speaks of the unconditional, sacrificial love which God Himself expresses toward undeserving, sinful men (John 3:16), its the love with which He loves His Son (Jn 3:35, 15:9, 17:23, 24) its the love which He is by nature (1Jn 4:8), and it is the love which is produced in the heart of the yielded saint by the Holy Spirit (Gal 5:22-note). Agapao speaks of a love which is based on evaluation and choice and reflects exertion of one's will and action. This quality of love is awakened by a sense of value in an object which causes one to prize it, in this case the fallen, evil world system! This love springs from an apprehension of the preciousness of the object (again the evil "world")! Do not love is a present imperative coupled with a negative particle (me agapate) which can have one of two meanings. In one use this combination signifies an action which is in progress must be stopped. In this use, the implication is that the readers were loving the world to some degree. John is saying stop having a warm regard for and interest in the world! Don't cherish the world! Stop exhibiting affection for the world! Stop showing special devotion to the world. Stop loving the world with a love called out of your hearts because of its preciousness. Don't strive after the world (cp Lk 11:43+) Anything that competes with our love of God, is tantamount to an idol The second sense of the present imperative with a negative is as a prohibition of a practice which could be paraphrased like this --"Don't begin loving the world". This sense does not necessarily assert that the readers were actually loving the world. Loving the world was a danger which the readers must be continually on guard against. How we even begin to obey this command? The truth is that we in our natural strength cannot possibly hope to obey this command as our lifestyle. We must continually seek to be filled with the Holy Spirit, Who will give us the supernatural power that enables us to obey John's command. Sure, we will falter and fail to keep this commandment from time to time. Only Jesus could keep it perfectly. But John is not advocating perfection (that's called glorification!) but he is advocating "direction." In other words, we can look at our life and determine from the things we watch, the places we go, the items we purchase, etc, whether the general direction of our life is "heavenward" (Php 3:20, Col 3:1-2) or not. It is possible to use the things of the world (e.g., Iphones, cars, etc) without loving them with an agape love. Remember that anything that competes with our love of God, is tantamount to an idol! You might read that again! So reiterate, don't try to keep this command in your own strength, for you don't stand a chance! Every command in the NT in fact should remind us of our need to jettison self-reliance and rely wholly on the Holy Spirit. (See See discussion of commands and need for the Spirit) Notice also that filling with God's Word (Col 3:16+) parallels being filled with God's Spirit (See Filled with His Spirit/Richly Indwelt with His Word). Are you daily taking in the Word? If not, then there is a good chance you are not continually being filled with His Spirit (Ephesian 5:18+)! Colin Kruse - The present form of the imperative is used in the prohibition, ‘do not love’ (mē agapate), indicating that the author is presenting the love of the world which he counsels his readers against here as an ongoing action.The love involved in this exhortation carries a different meaning from the love (of fellow believers) mentioned in 1Jn 2:10. There love is focussed on the well-being of another, whereas here it is focussed on the pleasure and gratification one hopes to receive. (See The Letters of John - Page 94) John Stott - The command not to love the world is grounded on two arguments; first, the incompatibility of love for the world and love for the Father (1Jn 2:15–16) and secondly, the transience of the world as contrasted with the eternity of those who do God’s will (1Jn 2:17).....Love is a fit subject for such commandment and prohibition because it is not an uncontrollable emotion but the steady devotion of the will. The reason why we are enjoined not to love the world is because ‘love for the Father’ (RSV) and love for the world are mutually exclusive. If we are engrossed in the outlook and pursuits of the world which rejects Christ, it is evident that we have no love for the Father. ‘Friendship with the world is hatred towards God’ (Jas 4:4). ‘No-one can serve two masters’ (Matt. 6:24; Luke 16:13), and if we cannot serve God and mammon, neither can we love the Father and the world.(Borrow The Letters of John : an Introduction and Commentary) It is important that we not read into John's command something he did not say. John does not say: "Don't love the world too much" but "not at all" Compare similar ideas in Do not be conformed to the world = Ro 12:2+; we have been rescued from this present evil age = Gal 1:4+; friendship with the world is hostility toward God = James 4:4+, men loved darkness = Jn 3:19+; we must keep ourselves unstained from the world = Jas 1:27+). Remember also that in Scripture Jesus uses the verb ''love'' (agapao) at times to indicate obedience (Jn 14:15+). It follows that if we love the world we are obeying the dictates of the world system and going along with the crowd, walking on the broad way (Mt 7:13+) of destruction, walking in darkness (Eph 4:17,18+, Eph 5:8+, Eph 5:15+, Col 1:13+). John is saying that if we really love the Lord, we will obey the Lord and avoid listening to the "commands" of the world ("buy this", "you've got to have this to keep up with neighbors", etc). David
1 João 2:15
MacArthur - THE LOVE GOD HATES - 1 John 2:15-17 If you love the world, you’re engaging in a love God hates. Satan, from the very beginning of his rebellious activities, has been developing an invisible spiritual system of evil designed to oppose God and enslave people to sin. The Apostle John identified that system as “the world” and warned us not to love it. Satan has had many centuries to develop his evil system; so it is very effective on those who reject Christ. First John 5:19 explains that while we as Christians belong to God, “the whole world lies in the power of the evil one,” whom Jesus called “the ruler of this world” (John 12:31). In John 8:44 He identified certain unbelievers as children of their father, the Devil, who is a “murderer” and “the father of lies.” That’s how completely unbelievers are identified with Satan. As a believer, you are identified with God. You have been delivered out of the domain of darkness and placed into the Kingdom of Christ (Col. 1:13). You are from God and have overcome the evil one because the Holy Spirit who indwells you is greater than he who controls the world (1 John 4:4). Sadly, Christians sometimes flirt with the very things they’ve been saved from. Don’t do that! Satan and his system have nothing to offer you. They are doomed. First John 2:17 says, “The world is passing away, and also its lusts; but the one who does the will of God abides forever.” Suggestions for Prayer: If you’ve been flirting with the world, ask God’s forgiveness. ✧ Praise God that someday Satan and his evil system will be vanquished. For Further Study: Read the epistle of 1 John, noting the contrasts between the children of God and the children of Satan. (See Drawing Near: Daily Readings for a Deeper Faith - Page 30) 1 John 2:15 J. C. Philpot. Daily Portions "Do not love the world or anything in the world." –1 John 2:15 This is a very wide sentence. It stretches forth a hand of vast grasp. It places us, as it were, upon a high mountain, such as the Lord stood upon when tempted of Satan, and it says to us, "Look around you--now there is not one of these things which you must love." It takes us, again, to the streets of a crowded city; it shows us shop windows filled with objects of beauty and ornament; it points us to all the wealth and grandeur of the rich and noble, and everything that the human heart admires and loves. And having thus set before us, as Satan did before our Lord upon the high mountain, the kingdoms of the world, it says, not as he did, "All this will I give you," but, "All this I take from you. None of these things are for you. You must not love one of these glittering baubles; you must not touch one of them, or scarcely look at them, lest, as with Achan, the golden wedge and the Babylonish garment should tempt you to take them and hide them in your tent." The precept takes us through the world as a mother takes a child through a bazaar, with playthings and ornaments on every side, and says, "You must not touch one of these things." In some such similar way the precept would, as it were, take us through the world, and when we had looked at all its playthings and its ornaments, it would sound in our ears, "Don't touch any one of them; they are not yours; not for you to enjoy, not for you even to covet." Can anything less than this be intended by those words which should be ever sounding in the ears of the children of God, "Love not the world, neither the things that are in the world?" J. C. Philpot. Daily Portions 1 John 2:15a J. C. Philpot. RICHES You must not love one of these glittering baubles "Love not the world, neither the things that are in the world." 1 John 2:15 This is a very wide sentence. It stretches forth a hand of vast grasp. It places us, as it were, upon a high mountain, and it says to us, "Look around you—there is not one of these things which you must love." It takes us, again, to the streets of a crowded city—it shows us shop windows filled with objects of beauty and ornament—it points us to all the wealth and grandeur of the rich and noble, and everything that the human heart admires and loves. And having thus set before us, it says, "None of these things are for you. You must not love one of these glittering baubles—you must not touch one of them, or scarcely look at them, lest, as with Achan, the golden wedge and the Babylonish garment should tempt you to take them and hide them in your tent." The precept takes us through the world as a mother takes a child through a bazaar with playthings and ornaments on every side, and says—"You must not touch one of these things." In some such similar way the precept would, as it were, take us through the world—and when we had looked at all its playthings and its ornaments, it would sound in our ears—"Don't touch any one of them—they are not yours—not for you to enjoy—not for you even to covet!" Can anything less than this be intended by those words which should be ever sounding in the ears of the children of God—Love not the world, neither the things that are in the world? - J. C. Philpot. RICHES 1 John 2:15 RICHES Love not the world "Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him." 1 John 2:15 If the love of the Father is in us, we will not love the world—nor will the world love us! If your heart and spirit are still in the world—and you are not separated from its society, its amusements, its pursuits, its pleasures, its delights, its men, its maxims—you certainly lack any evidence of a divine change having been wrought in your soul. "Whoever therefore wants to be a friend of the world, makes himself an enemy of God."- J. C. Philpot. Theodore Epp - WATCH OUT FOR WORLDLINESS! Ask yourself these questions: What is the purpose of my life? What am I going after? What are my pleasures? What are my practices? What kind of places do I frequent? Could I invite God to look with approval on all that I do and seek for? Worldliness in its final analysis is an attitude of heart toward things and persons. It is the old-nature attitude and can affect every phase of our lives. The word "lust" does not necessarily mean something evil. The context helps to determine whether it is used in a good sense or a bad one. The word itself means a passionate desire or a craving after something. In this passage it is used in a bad sense, and we are warned first of all to not have a passionate craving for, or a reaching after, things of the flesh, which is the old nature. The eyes must be carefully guarded. We are warned concerning the lust of the eyes, or the strong, passionate desires that arise because of what the eyes see. A great deal of our present-day advertising is built on eye appeal and is designed to stimulate our baser passions. The pride of life incorporates the idea of one who claims credit and glory for something that is not really his. We can see it very clearly in the person who constantly brags about his own resources and possessions. "Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father" (Gal. 1:4). THE BETTER LAND James Smith, 1860 THE BORDER LAND "The time has come for my departure. I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day!" 2 Timothy 4:6-8 Aged Christian, your day is far spent, your journey is nearly ended! The greatest part of the wilderness is behind you! You have traveled many a weary mile, and have spent many a sorrowful day. But you have not much farther to go! You have not many more days to spend here in this bleak desert. You are just on the edge of the wilderness, on the borders of the promised land! Soon, very soon, your Lord will send his messenger, 'death', to call you home. The year of release is just at hand. Do not, therefore, give way to fear. Do not hang down your head like a bulrush—but look up, for your redemption draws near! Let us talk together a little of the past, the present, and the future; and let us try and comfort one another with God's own precious words. We have not much time left—let us not waste it! We have not far to go—let us not loiter! We are in the border country—let us expect some glimpses of "The Better Land." We are hastening from danger and a country that is doomed; let us not look back! Every step now brings us sensibly nearer home! Every hour counts, and the last hour will soon be here! Let us attend to the Apostle's admonition, "What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away. I would like you to be free from concern." 1 Corinthians 7:29-32 Worldliness! Frederick Marsh "Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world - the cravings of sinful man, the lust of his eyes and the boasting of what he has and does - comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever." 1 John 2:15-17 1. Worldliness is evil in its nature. Galatians 1:4 2. Worldliness is downward in its tendency. Ephesians 2:1-4 3. Worldliness is contaminating in its influence. James 1:27 4. Worldliness is antagonistic to God. James 4:4 5. Worldliness is corrupting in its association. 2 Peter 1:4; 2 Peter 2:20 6. Worldliness is unsatisfying in its pleasures. 1 Corinthians 7:31; 1 John 2:17 7. Worldliness is hateful in its opposition. 1 John 3:13 Separation from the world is the Lord's clear and definite direction. To be specific in our desires and efforts to be separate from the world - the following rules should be followed: 1. Go to no place where the Lord would not take you. 2. Be found in no company that is not helpful to your Christian life. 3. Be no party to any transaction upon which you cannot seek your Lord's approval. 4. Listen to no voice which would lead you away from the truth of God's Word. 5. Allow no pleasure to interfere with your attendance at the means of Grace. 6. Whatever you do - do all to the glory of God! Strive to do the will of God, as found in His Word - nothing less, nothing more, nothing else! The best way to overcome the world! - Thomas Chalmers "Do not love the world or anything in the world." 1 John 2:15 There are two ways in which a person may attempt to displace the love of the world from the heart: 1. By a demonstration of the world's vanity, so that the heart shall be prevailed upon simply to withdraw its regards from an object that is not worthy of it. "When I surveyed all that I had accomplished and what I had toiled to achieve-everything was meaningless, a chasing after the wind; nothing was gained under the sun!" Ecclesiastes 2:11 "This world is passing away along with its desires!" 1 John 2:17 2. By setting forth another object, even Christ, as more worthy of its attachment, so that the heart shall be prevailed upon to exchange an old affection for a new one. The best way to overcome the world, is not with morality or self-discipline. Christians overcome the world by seeing the beauty and excellence of Christ. They overcome the world by seeing something more attractive than the world-the Lord Jesus Christ! DON'T COURT THE WORLD BY THEODORE EPP 1 John 2:15 Consider the accusation of James concerning the illicit love affair with the world as stated in the following paraphrase: "You [are like] unfaithful wives [having illicit love affairs with the world and breaking your marriage vow to God]! Do you not know that being the world's friend is being God's enemy? So whoever chooses to be a friend of the world takes his stand as an enemy of God."(James 4:4, Amplified Bible). Being a friend of the world indicates that the person agrees with the values of the world system. The Old Testament Prophet Amos asked, "Can two walk together, except they be agreed?" (Amos 3:3). The believer who is able to be in agreement with this evil world system is woefully out of fellowship with Almighty God, who saved him from the penalty and power of sin. If a person has a consistently worldly life-style, it is a clear signal that he has never trusted Jesus Christ as his personal Saviour. On the other hand, there are believers who are out of fellowship with the Lord and who are worldly for a time. Perhaps this is because many want Christ as Saviour but not as Lord. They want the assurance and peace of knowing that they are saved from eternal condemnation, but they also want to live to please themselves rather than letting Christ be the Master of their lives. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (1 John 2:15). She Loves Me, . . . She Loves Me Not - Joe Stowell Did you ever try to figure out whether or not someone you loved, loved you in return? Who knows when, but a long time ago some romantic had the idea that you could solve the dilemma by pulling petals off of a daisy. Remember how it works? “She loves me, she loves me not . . .” When you got to the last petal, you’d have it figured out. And, the beauty of it was, if you didn’t like the outcome, you could grab another flower and start over! Sometimes I wonder if that’s how God feels about our love for Him. We know from Scripture that God’s love toward us is faithful, undaunted, and unchanging (Lamentations 3:22-23). But, quite frankly, our love for Him is often fickle and erratic. One day it’s “we love Him,” and a couple of days later it looks like “we love him not.” And while we would never say it that way, sometimes that’s really what it is! One day we resonate with intimacy toward God, and the next, we feel distant and disconnected. I suspect that part of the problem is our understanding of the word love. We use the same English word to speak about so many things. I could say, “I love the Chicago Cubs; I love deep-dish pizza; I love the family dog; and I love my wife” using the same word for all, but meaning dramatically different things. Then we take that same word and say, “I love God.” No wonder the meaning gets lost! That’s why I’m thankful for the writings of the apostle John. He moves the discussion about our love for God from the realm of our fickle feelings to tangible, practical ways that we can express our love to God regardless of how we feel. John tells us that God feels loved by us when we surrender to Him and obey (1 John 5:3). He also tells us that loving God is expressed to Him by loving our brothers and sisters in Christ (1 John 4:21). And in today’s verse we see that our love for God is also proven when we choose to love God more than the world! “If anyone loves the world, the love of the Father is not in him” (1 John 2:15). So, thankfully, our love for God doesn’t need to rise and fall on how we feel on a given day. Loving Him is about our choice to put Him first and care about the things He cares about! And that is something we can do on a regular basis regardless. If you’ve been caught in a “petal-pulling” love relationship with Jesus, set yourself free by choosing to express your love to Him in concrete ways every day. You’ll be surprised at how quickly the good feelings follow your good choices! YOUR JOURNEY… Take some time to evaluate your love for God. Is it based on your feelings or on the facts you know to be true about Him? In what ways do you express your love for Him? How are you doing in terms of not loving the world? What are some things in the world that attract your attention, distracting you from your relationship with God? According to 1 John 2:17, what will happen to the world? Can you be described as a person “who does the will of God”? Take some time to prayerfully ask the Lord to anchor your heart with this desire. Why Christians Don't Love the World The following is a transcript from John MacArthur's sermon on Oct 27, 2002, entitled "Why Christians Don't Love the World" on 1 John 2:15-17. This sermon is one of the most Biblically sound, practical treatments of the WORLD as John uses it in its negative nuance that I highly recommend listening to the audio message in addition to reading the transcript below. It is one of the best treatments I have ever read on the subject of the our inveterate enemy THE WORLD. Note that versification and bolding is added for clarification and emphasis. Tonight we continue in our study of 1 John and chapter 2, verses 15 through 17. I want to read these three verses again simply because it’s a brief passage, it’ll set it in your mind, and then we’ll address the issues that are contained in it. First John 2:15-17. “Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father but is from the world. And the world is passing away, and also its lusts; but the one who does the will of God abides forever.” Here we again have the test of true Christianity. This time the test is loving or not loving the world. We’ve had doctrinal tests in this remarkable epistle of John, the test of true understanding of Jesus Christ, the test of the true understanding of one’s sinfulness. We’ve had moral tests, the moral test of obedience, the moral test of loving others, and we come to another test that fits in again the moral category or the behavioral category and that has to do with not loving the world. If anybody loves the world, the love of the Father is not in him; that is to say, he has no relationship with God. Just a personal introduction as we begin. For me, the most devastating issue to deal with in ministry is the issue of spiritual defection. It is the issue of those people who claim to follow Christ and then at some point forsake Him. We were just talking about such a person in our elders’ prayer time before the service began, one who came here, professed Christ, made all of the public claims to identify with Jesus Christ, to be delivered from a life of drugs and sin and crime, and that was a few years ago. And now this person has abandoned the church, abandoned the faith, abandoned his family in terms of his conduct, and stepped back with full affection for the world. That is always a very difficult thing to deal with. It’s heartbreaking because you grow to care for those kinds of people. And for me, the concern about that goes way back, if I can just be personal. I remember when I was in high school, I had a friend in high school, in fact, we were involved in athletic teams together. So much of my youth was spent in athletics that my close relationships were developed on a football field, usually. This was a young man who was also a football player in high school, and we got to be good friends. He was the president of the youth group in his church, I was the head of the youth group, president of the youth group in my church, and we professed, of course, our faith in Jesus Christ. One of the things we used to like to do was on a Saturday was to go down to a place in the city of Los Angeles where we could witness to people. And we would go and sometimes take other kids with us, and we would give our testimony for Christ. I went away to college and he went away to college. My college experience enriched me, drew me nearer to the Lord. It was during my college days that I really got serious about my life, that I really began to contemplate the ministry, committed myself to ministry. He went away to college and within a matter of a couple of years, he abandoned the faith, he denied Jesus Christ. Was very hard for me to understand, very difficult. It was also true that when I went to college, I had a couple of friends, one named Don, another named George. I played baseball with George, got to know him pretty well. Played football with Don - in fact, we ran in the same backfield together. He was a Bible study teacher at his church, I was a Bible study teacher at my church. George was involved in ministry. All three of us went to seminary. The two of them denied the faith. Don profaned the faith. George became a bartender. And then I went to seminary. I became close friends with the son of the dean at the seminary. We sang in a quartet together. We ministered together in a number of ways, and we had a lot of fun through our seminary years. I graduated from seminary and eventually came here. He graduated from seminary and set up a Buddhist altar in his house. Very personal for me to understand that kind of defection. And through the years, you see that, as a pastor, you see it in the church. You see people who come and name the name of Christ and demonstrate what appears to be some kind of spiritual life, only to find out that it’s superficial. It’s hard to take. From early in my ministry here at Grace, there have been some people like that that I’ve had to deal with, some with whom I made a very personal and somewhat long-term commitment to discipleship who defected. On the other hand, I’m very thankful for the very, very large group of faithful people who have served with me here and who have been true to the Lord and true to the faith. Obviously, you are among them. The defectors, that’s sad, that’s extremely painful because you give your heart to those people. I suppose this kind of pain and suffering would be far more acute if it weren’t for Judas. Judas provides a sort of strange encouragement to me because even under the Lord of Lords’ tutelage and discipleship, there was a defector. There’s another New Testament defector that I want to draw your attention to. As we begin our study tonight, turn in your Bible, if you will, before we go to our text, to 2 Timothy chapter 4. The apostle Paul set a model for ministry that all of us follow and that is a model to do your ministry in a partnership, with a team of faithful men and even women who come alongside to serve. And Paul refers to these people on numerous occasions and even indicates how dependent he is upon them. It is typical for Paul to refer to them in his epistles. Some of them are further identified in the book of Acts. But 2 Timothy 4 has a good list that is representative of Paul’s partnership. In 2Ti 4:10, there is the name of Demas....which sort of heads the list, and then there is Crescens and then there is Titus and then there is Luke and then there’s reference to Mark in 2Ti 4:11 and Tychicus in 2Ti 4:12. And if you go on down a little further, greet Prisca and Aquila in 2Ti 4:19-21, “the household of Onesiphorus. Erastus, who remained at Corinth. Trophimus, I left at Miletus. Then there is Eubulus and there is Pudens, Linus, Claudia, all the brethren.” This indicates that there was this group of people that were around Paul throughout his ministry. We’re very familiar with that. What makes this chapter particularly unique is this is the last chapter he ever wrote. This is the finale. This is his swan song. This is the end of his life. Soon after this, he was martyred. And he indicates that that’s obviously on the horizon, 2Ti 4:6-7, “I’m already being poured out as a drink offering.” He was a prisoner when he wrote this. “The time of my departure has come. I have fought the good fight. I have finished the course. I have kept the faith.” And he’s now looking forward to the crown of righteousness laid up for him “which the Lord, the righteous judge, will award to me on that day, not only to me but all those who loved His appearing.” (2Ti 4:8) So he knows that he’s at the end. His ministry is over. He’s been faithful to the end. He will soon be executed. This great life, this most noble of all human lives has come to its end. And from my standpoint, he is my hero. He is absolutely - on the human level, apart from Jesus Christ - my great hero. And he should have gone out with a hero’s ending. He should have gone out with an appropriate fanfare. Everybody around him should have given him a tribute, a tribute that would have exceeded all the people, perhaps, who’ve ever lived. The greatest calling that anybody could ever have would be to be an apostle of Jesus Christ. He had that. And of all the apostles, he’s the most greatly used apostle because he was used to write at least 13 books of the New Testament. The accumulated power of his life, the power of his message, the breadth and height and length and depth of the contribution he made in the inspired writings that he gave, the spread of the gospel to the Gentile world which, in effect, makes him the founder, as it were, of the Gentile church and all that comes beyond that really flows out of his ministry, should have caused the greatest of accolades to be given to him at the end of his life. Yet at his last hour, the story is, humanly speaking, tragic. It’s heartbreaking. If you go back to chapter 1, for a minute, of 2 Timothy, Paul is concerned to pass the baton of ministry to young Timothy (2Ti 2:2). He wants to have Timothy take over his ministry. Every pastor who gets to the later years of his life (I can certainly speak for that) becomes very conscious of who’s going to follow, who is going to pick up the ministry, who is going to take the baton, who is going to receive the mantle to carry on what has been begun. And Timothy, of course, was Paul’s choice, but Timothy was struggling seriously. He says to Timothy in 2Ti 1:6, “Kindle afresh the gift of God which is in you,” because Timothy was obviously letting his gift fall into disuse. He tells him not to be a coward in 2Ti 1:7, “God hasn’t given us a spirit of timidity or a spirit of cowardice.” He tells him in 2Ti 1:8, “Don’t be ashamed of the testimony of the Lord. Don’t be ashamed of me, His prisoner. Be willing to suffer.” It’s really an interesting insight into what Timothy was like at this particular time, at the most crucial time in Paul’s life when he wanted to pass the baton, pass the mantle, have Timothy take up the work. Timothy needed to be using his gift. He needed to be strong. He needed to be courageous. He needed to be unashamed and bold for the cause of Christ and of Paul. He needed to be willing to suffer. And, in fact, the opposite was true. All of his tendencies were in the other direction. 2Ti 1:13, he says, “Hold onto sound words,” which means that Timothy may have been on the brink of even abandoning the truth because it brought so much persecution and so much hostility. 2Ti 1:14, he tells him to guard the treasure, which is the Word of God. And then he reminds him (in 2Ti 1:15) of this really remarkable reality, “You are aware of the fact that all who are in Asia turned away from me.” How can it be that everybody in Asia Minor, the very place where Paul ministered most, have all abandoned him? The price was too high. How many defectors did Paul have? How many people in whom he invested his life defected? He says, “All who were in Asia have turned away from me,” and he names Phygelus and Hermogenes as a couple of examples. He probably named them because of their prominence. There’s probably some shock value in that, as if, “Can you believe it, Timothy, that Phygelus and Hermogenes have defected and abandoned me?” And then he does refer to the house of Onesiphorus, “The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and wasn’t ashamed of my chains.” (2Ti 1:16-18) There was at least the household of Onesiphorus who was faithful. Over in 2Ti 4:16-17, rather, he says, “At my first defense, no one supported me, but all deserted me. May it not be counted against them.” That’s the attitude of Stephen, that’s the attitude of Jesus on the cross. “The Lord stood with me and strengthened me.” “I was” - the end of that verse - “delivered out of the lion’s mouth.” But here Paul comes to the end of his life, at the time when he should be receiving all the kudos and all the accolades and all the affirmation and all the honors, when everybody should be rising in a great chorus - triumphant thankfulness to God for this man’s life, people are abandoning him in every direction. And that takes us to 2Ti 4:10-12, where he says, “Demas, having loved this present world, has deserted me and gone to Thessalonica. Crescens is in Galatia,” - not a defection, probably sent by Paul - “Titus is in Dalmatia. Only Luke is here. Timothy, when you come, would you bring Mark with you? He’s useful to me. Tychicus is in Ephesus." It’s getting cold here, by the way. When you come, could you bring my cloak, which I left at Troas with Carpus, and could you bring me the books, especially the parchments?” (2Ti 4:13) I mean you get this very sort of sad sense. He’s alone, only Luke is there. A combination of missionary work and defection has scattered his beloved friends. But the only one who’s really noted as a defector here in chapter 4 - Phygelus and Hermogenes in 2Ti 1:15 - is this man, Demas, in 2Ti 4:10. You need to know that Demas had been a coworker with Paul for many years. He was a close friend of the apostle Paul. What a privilege. I would cherish that. I would love to have followed around the apostle Paul. In Colossians 4:12-14, Paul writes, “Epaphras, who is one of your number” - that is, he was from the church in Colossae. “Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers that you may stand perfect and fully assured in all the will of God, for I bear him witness that he has a deep concern for you and for those who are at Laodicea and Hierapolis. Luke, the beloved physician, sends you his greetings, and also Demas.” This man, Demas, was in some pretty rich company - very rich company, come to think of it. Epaphras, a bondslave of Jesus Christ, what kind of spiritual character did he have? A man who labored earnestly in prayer for his beloved church that they would stand perfect and fully assured in all the will of God, the man who had a deep concern for the believers there, a spiritual man. And then Luke, the great biographer, who wrote the Gospel of Luke and the book of Acts, the physician of Paul, the private, personal physician. At the end of the book of Philemon 1:23-24 we read this, Paul sending greetings, “Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, Luke, my fellow workers.” This man, Demas, was around the best - Paul, Epaphras, Luke, Mark, Aristarchus. Luke’s influence alone as the personal physician and companion of Paul through his missionary journeys, Luke the historian, the biographer of Jesus Christ, and also the historian and biographer of the Holy Spirit as He did his work as chronicled in the book of Acts. And then there was that beloved Epaphras. Epaphras was Paul’s personal companion and preacher. Epaphras founded the church at Colossae, that we learn in the Colossian letter. In fact, Epaphras was saved on a visit to Ephesus and then returned home to start the church in Colossae. Several years after the Colossian church began, a deadly heresy came in and threatened the life of the church. It had elements of Judaism mixed with elements of Gnosticism. It was a heresy that asserted that God was good but matter was evil, that Jesus was not God but an emanation from God, a created being, that Jesus was neither God nor man. It asserted a kind of asceticism or self-denial, as well as a kind of legalism. It involved worshiping angels and mysticism, and Epaphras was so concerned that it had invaded the church that he founded, that he left Colossae and he came to Rome to meet with Paul. And in response to what he was told by Epaphras, Paul wrote the great Colossian letter, which affirms the character of Christ and dismantles the heresy that existed there. By the way, Epaphras when he got to Rome, stayed long enough for Paul to teach him even further so that he could be a more faithful preacher and defender of the faith. All that to show you that Demas was associated with some very formidable men, preachers of the Word of God, faithful men, men of prayer, church planters, men who suffered. Yet it was in that very company, back to our text, 2 Timothy 4:10, as we look back at Demas to read, “Demas, having loved this present world, has deserted me.” Deserted me. Demas has deserted me. Strong word, the verb (egkataleipo) in the Greek means to completely forsake. It means to utterly abandon. The idea is to leave someone in serious need. Just ask yourself, “How could he do that? After having lived under the influence of the apostle Paul himself, incredible example, all the others that he was surrounded with, the influence of men like Timothy and Luke and Epaphras and Aristarchus and Mark and Onesimus, there was influence there, tremendous influence. But he left. Why? 2Ti 4:10 says it all, “Having loved (agapao) this present world.” Having loved this present world. There it is. “If you love the world, the love of the Father is not in you.” (1Jn 2:15) What is the world? We saw that last week, the system of evil, the system of lies and deceptions and falsehoods and the evil conduct that goes with it. All the ideologies raised up against the knowledge of God, as 2 Corinthians 10:5, any ungodly idea. He loved the world. He loved the system of the world, human wisdom, human thought, human ideologies. The religions of the world, theories, philosophies, had his heart. So we conclude, then, that Demas was rocky ground, that the seed went in, a plant popped up for a little while (Lk 8:6, 13), but when the cost was persecution and suffering and tribulation, it withered and died. He was also weedy soil, where the cares of the world and the deceitfulness of riches choked out the seed (Lk 8:7,14). Jesus describes that in His parable of the soils. The gospel seed died before it ever bore fruit. This is what it is to love the world. You can be around the truth, you can make profession of the truth, you can get into the association of the most elite people in Christian ministry, even be a companion and co-laborer and coworker with the apostle Paul and not be the real thing. Do I think that Paul knew that? No. Do I think that Luke or Timothy or Epaphras knew it? No. But time and truth go hand-in-hand and eventually the reality became known. And when Paul was about to be martyred for the faith, Demas saw, as it were, the handwriting on the wall. The price was more than he wanted to pay, and he departed, forsaking the apostle because he loved this present world. He loved the system more than he loved God. The price was more than he wanted to pay, and he departed, forsaking the apostle because he loved this present world. He loved the system more than he loved God. He loved what the world offered him with its ideas and its conduct more than he loved what God offered him in His kingdom. This is deadly to saving faith. There is an inherent, systemic, mutual exclusivity between the world and the kingdom of God James 4:4, is a verse that builds on this, before we look again into our text, James 4:4, “You adulteresses (moichalis),” very strong language from James, you harlots, you prostitutes, “do you not know that friendship with the world is hostility toward God? Therefore, whoever wishes to be a friend of the world makes himself an enemy of God.” I’ve been saying this all along, there is an inherent, systemic, mutual exclusivity between the world and the kingdom of God. There is antipathy in the heart of the unregenerate world toward the truth of the gospel. There is antipathy in the heart of the unregenerate world toward the truth of the gospel. You cannot love the world and know God because the world hates the truth, the world that we’re talking about. We’re not talking about the created order, we’re not talking about the world of humanity, we’re talking about the system of human thought, sinful, corrupt, fallen human thought. Whatever form it takes, whether philosophical or religious, anything that is against the revealed Word of God constitutes the world. You remember James, when James said that, he was writing, of course, to Jewish readers. James 1:1 says, “James, a bondservant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad.” James, writing to twelve tribes, scattered Jews, dispersed abroad, those who were professing Christ, obviously, but writing to Jews, he speaks to them of spiritual adultery, he speaks to them of spiritual harlotry and that’s because that’s very familiar to them. Jewish readers would know that the Old Testament chronicles Israel’s spiritual adultery. In fact, 2 Chronicles, the book itself, is a good place to note that. Let me just read you some things out of 2 Chronicles 21:11. “Moreover, he made high places in the mountains of Judah, caused the inhabitants of Jerusalem to play the harlot.” This is pretty much what the kings did, but this is referring to Jehoram. “He made high places in the mountains of Judah, caused the inhabitants of Jerusalem to play the harlot” (Hebrew - zanah) - that is, metaphorically to commit spiritual adultery. And, of course, then it goes on to talk about the judgment of God. Jeremiah wrote about that - oh, there are lots of places in the Old Testament, but just a few - Jeremiah 2:20, “For long ago, I broke your yoke and tore off your bonds, but you said, ‘I will not serve God.’” He’s saying, you know, I took you out of slavery, I made you my free servant, you said, “I will not serve.” On every high hill, under every green tree, you have lain down like a harlot (Hebrew - zanah)." What did they do? On every high hill and with every green tree, they created ashrams, as it were, they created places to worship idols. This is spiritual adultery. Jeremiah 3:1, God says, “If a husband divorces his wife and she goes from him and belongs to another man, will he still return to her? Will not that land be completely polluted? But you are a harlot with many lovers, yet you turn to me,” declares the Lord, as if to say what do you expect me to do, take you back after you’ve polluted the land with your harlotry and with your wickedness? Spiritual defection, then, is described as a kind of harlotry. In Jeremiah 3:6-9, “The Lord said to me in the days of Josiah, the king, ‘Have you seen what faithless Israel did? She went up on every high hill, under every green tree, she was a harlot (Hebrew - zanah) there, and I thought after she had done all these things, she will return to me. But she didn’t return and her treacherous sister Judah saw it’” - southern kingdom - “‘and I saw that for all the adulteries of faithless Israel, I sent her away and gave her a writ of divorce.’ And yet her treacherous sister Judah didn’t fear, she went and was a harlot (Hebrew - zanah) also. It came about because of the lightness of her harlotry that she polluted the land and committed adultery with stones and trees.” This is a way to describe Israel’s spiritual defection. It is a kind of harlotry. I suppose you could read it also in Ezekiel 16, but it’s the book of Hosea that most directly confronts this. In Hosea 1:2, the Lord first spoke through Hosea, the Lord said to Hosea, “Go take yourself a wife of harlotry,” this was because - he was literally going to be a living illustration of the spiritual harlotries of Israel, which defines her worshiping of other gods, idols. Hos 4:15, Israel plays the harlot (Hebrew - zanah). Hosea 9:1, same thing. So that’s just background to what we’re seeing. Back to James 4:4 for a minute. And I know I’m taking time to get into the text, but it’s important to understand this. In James 4:4, “You adulteresses,” so he’s borrowing language very familiar to his Jewish readers and he’s saying, “You adulteresses, if you are a friend of the world, you literally have committed harlotry against God. You are in a hostile posture. You have made yourself God’s enemy.” God’s enemy, that’s another Old Testament concept. Deuteronomy 32:41, “I will render vengeance to my enemies and repay those who hate me.” Psalm 21:8-9, “Your hand will find all your enemies, your right hand will find those who hate you, you’ll make them as a fiery oven in the time of your anger.” Psalm 68:21, “God will wound the head of His enemies.” Psalm 72:9, “His enemies will lick the dust.” Nahum 1:2, “He reserves wrath for His enemies.” And so it goes. Demas was guilty of spiritual harlotry. Demas was guilty of spiritual harlotry. Demas had become the enemy of God. And all I can say is what wasted opportunity, what wasted privilege. Where did Demas go? Turn back to 2 Timothy 4"10 for one final note there. “Demas, having loved this present world, has deserted me” - Paul says - “and gone to Thessalonica.” Why did he go there? I don’t know specifically, some worldly reason. Maybe it was some friendships that he had. He was going back to the life that he used to live and had hypocritically subdued for a few years. But Thessalonica was a big city, about 200,000 people, so he could get lost there. It was right on the Via Egnatia, the main trade route, so everything in the world was there (map). All the philosophies were being espoused there. All the material things in the world that were being carried back and forth from the West to the East came through there, a crossroads city. All that the world offered would be available. That’s where he went. And he proved in the doing that he was not a child of God. Now let’s go back to 1 John. And the command here is in 1Jn 2:15, “Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him.” Demas did not have a love relationship with God. He didn’t love God and God didn’t love him savingly. He failed the test. He loved the world. Loving the world, as I told you last week, is impossible for true believers because the world is an anti-God system, and you can’t love God and love the world. You can’t, as Jesus said, serve God and mammon. Salvation is a deliverance from the world, its ideologies, its viewpoints, its anti-God posture. Salvation is a deliverance from the world, its ideologies, its viewpoints, its anti-God posture. In 1Jn 4:5, “They” - writes John - “they are from the world; therefore, they speak as from the world and the world listens to them. We are from God. He who knows God listens to us. He who is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.” Listen, when you became a Christian, you moved from believing error to believing truth. That moved you from the kingdom of the world to the kingdom of God.... When we say you’ve died to the world, you’ve been crucified to the world (Gal 6:14), you no longer love the world, we’re not saying you’re not attracted to the things of the world, you don’t have any temptation. We’re simply saying that ideologically, in terms of what you believe, you have turned from error (which defines the world) and lies concerning God to the truth of the gospel. And I hope we made that clear last time. When you stop believing the lies of the world and you believe the truth of God, you’ve passed from the kingdom of darkness into the kingdom of God’s dear Son Down in 1Jn 5:4, you remember, “Whatever is born of God overcomes the world.” And what is it that overcomes the world? “The victory that overcomes the world is our faith.” When you stop believing the lies of the world and you believe the truth of God, you’ve passed from the kingdom of darkness into the kingdom of God’s dear Son, you’ve passed from the world into God’s realm. You now love the truth. You are known as the children of God because you believe the gospel of God. You have been taken out of the world, you are now the enemy of the world. Jesus said in John 15:19, and the world hates you. John gives them tests, not to cause them to question their own salvation, but by taking the test they would affirm their own salvation and unmask the others The world is simply the system of evil. Now, in the church to which John is writing, there were people who claimed to be Christians. They were confusing believers. And so John gives them tests, not to cause them to question their own salvation, but by taking the test they would affirm their own salvation and unmask the others. False religion cannot produce love of the truth. False religion is part of the lie. False religion is part of the system. Now, the command, then, very clearly, 1Jn 2:15, “Love not the world because if you do, you’re not a believer.” True Christians don’t love the world. Let me give you some reasons why. Number one, because of what it is - because of what it is. And I know it’s a brief passage, but I have to take the time to work through it because there’s so much here. Because of what it is. What is it? It is the system of satanic lies and deceptions that oppose God, that’s what it is. It is contrary to the truth. It is hostile to the truth. It is hostile to those who believe the truth and those who love the truth. You can always tell something that’s part of the world because their view of Christ is erroneous. For example, look at 1Jn 4:1-3, here’s an illustration. Don’t believe everybody, don’t believe every attitude, every spirit, every theory, every ideology that’s propounded. Test the spirits to see whether they’re from God because so many false prophets have gone out into the world. By this, you know the Spirit of God. Every spirit that confesses that Jesus Christ has come in the flesh is from God, every spirit that does not confess Jesus is not from God. So here’s a very clear test. You can always tell something that’s part of the world because their view of Christ is erroneous. This, on the other hand, 1Jn 4:3 says is the spirit of the antichrist, which you have heard that it is coming, and now it is already in the world. There is already in the world the anti-Christ attitude, anything that opposes Christ, that opposes the gospel, is the world. Then he says in 1Jn 4:4, “You’re from God, little children, and have overcome them because greater is He who is in you than he who is in the world.” The world is an anti-God, anti-Christ system of ideologies under many, many names and titles, framed up many different ways. The bottom line, it is alien to the truth, it is in opposition to the truth, it hates the truth, and it hates the people who embrace the truth. In other words, we don’t love the world because it is utterly in antipathy to everything we have come to believe by the mighty work of God in our hearts. We have been awakened by God’s grace to the truth. it’s as if the whole world is literally embedded in the grip of the evil one, and the evil one has one agenda and that is to assault the truth with his lies. To put it another way, look at the end of 1 John 5:19. “We know that we are of God.” We are of God; that is, we embrace the things of God, we love God, believe in God, believe in His Word. On the other hand, “The whole world lies in the evil one.” The Greek literally says, “lies in the evil one,” it’s as if the whole world is literally embedded in the grip of the evil one, and the evil one has one agenda and that is to assault the truth with his lies. All unsaved people are in the world, all unsaved people are children of the world, all unsaved people are under the prince of the power of the air (Eph 2:2), who is the spiritual ruler of this world. We are not. We have rejected that and embraced the truth. We have, then, overcome the world of lies by believing the truth. The world is hostile to godliness because it is dominated by carnal ambition, pride, greed, self-pleasure, evil desire. Its opinions are wrong. Its aims are selfish. Its pleasures are sinful. Its influence is demoralizing. Its politics are corrupt. Its honors are empty. Its smiles are fake, and its love is fickle. The world is the system of rebellion toward God, run by Satan, set up on earth as the very antithesis of the gospel of salvation. We give no supreme affection to that and at the same time say we love God and love Jesus Christ. The two are mutually exclusive. At one time, Paul loved the world, and his world was the hypocrisy and self-righteousness of Judaism. But he saw it as manure compared to Christ, and he didn’t love it anymore, he counted it but dung, he said, when he found Christ (cf Php 3:1-8). We do not love the world because of what it is. Secondly, we do not love the world because of who we are. And we’ve already noted that down in 1Jn 2:12-14. Really ties into this. “I’m writing to you, little children, because your sins are forgiven you for His name’s sake. I’m writing to you, fathers, because you know Him who has been from the beginning. I’m writing to you, young men, because you’ve overcome the evil one. I’ve written to you, children, because you know the Father. I’ve written to you, fathers, because you know Him who has been from the beginning. I’ve written to you, young men, because you’re strong, the Word of God abides in you and you’ve overcome the evil one.” You know why we don’t love the world? Because we know the Father, because the Word is strong in us, and because we’re progressing toward a deep and intimate knowledge of the eternal God. All of that simply says we are God’s children, we are in the family, and that is mutually exclusive from loving the world. And we’ve said that in a number of passages that we’ve already read from 1 John. We are God’s children at varying levels of maturity, but we love the Father. We love the truth the Father has revealed. And we even become spiritual fathers as we grow and we have a deep love for the glory of our great God. No way does the family of God love the world, and if someone defects and goes after the world, goes hard after the world, demonstrating affection for the world and all its systems, both theoretical and behavioral, they give evidence that their claim to know God and to love Christ was a lie. Nothing but a lie. It’s just absolutely impossible. We cannot love it because of what it is, it is the lie, and we have affirmed the truth. We cannot love it because of who we are, it is the children of Satan, we are the children of God. It does not mean that the world doesn’t still allure us because it can. It is seductive.... I’m talking about flirting with the world. And yet I need to just add a little caveat in here. It does not mean that the world doesn’t still allure us because it can. It is seductive. We might reject its philosophy because we’ve embrace Christianity. We might reject and certainly do reject its religions, its false religions of human achievement. We reject all of the ideologies of the world and yet we’re lured and seduced by some of its behavior. “What are you talking about?” Well, I’m talking about flirting with the world. You don’t love it, you’re not married to it, you’ve been separated from it, you’ve come into the family of God and yet it is alluring to you because of your fallenness. What am I talking about? What books do you love the most? If you love any worldly books more than the Word, if you love any worldly songs more than the hymns, if you love worldly people more than people of God, if you love worldly activity more than worship, if you love any endeavor more than service to Christ, if you seek any reward more than “Well done, good and faithful servant,” you are being seduced to flirt with the world. And Scripture says, “Set your affections on things above and not on things on the earth.” Be that spiritual young man, strong in the Word, who overcomes the world. We don’t love the world because of what it is and because of who we are. Thirdly, we don’t love the world because of what it does. We don’t love the world because of what it does. What does it do? It incites to sin - it incites to sin. “For all that is in the world, says 1Jn 2:16, the lust of the flesh and the lust of the eyes and the boastful pride of life is not from the Father but is from the world.” He says, don’t love the world, don’t be seduced, don’t be lured into it, all it is is a bundle of incitement to sin. That’s all that’s in it. It is as impossible for love of the world to coexist with love for God as it is impossible for light and darkness to coexist. -- Philo That’s the comprehensive statement at the beginning of 1Jn 2:16, “For all that is in the world, there’s nothing there but what incites to sin.” Philo said, “It is as impossible for love of the world to coexist with love for God as it is impossible for light and darkness to coexist.” The two are mutually exclusive. You are in the light, you are in the kingdom, you believe the truth, you’ve overcome the world. Don’t flirt with it because all it will do is lure you into the seduction of its temptations. It incites to sin. And for the believer, that’s the last thing that you long to experience. Your heart longs to be delivered from sin. True Christians say with Paul in Romans 7:19, “I do what I don’t want to do, I don’t do what I want to do, there’s a wretched man within me, and I want to be delivered from it.” So John writes, “Stop loving the world.” It’s not consistent with being a Christian. Don’t love the things that are in the world, its treasures, its pleasures, its theories, its viewpoints, its morality, its judgments, its honors, its power, its wealth, its wisdom, its education, whatever it is. Whatever element of its anti-God, anti-Christ ideology, you want nothing to do with it. Now, we’re not talking about material things like a house and a car and money. You can have those things. Go over to 1Jn 3:17, and here John says, “Whoever has the world’s goods, that’s fine.” Goods, one thing. Luring, seductive ideologies are another. If you have the world’s goods, that’s all right, but when you see your brother in need, don’t close your heart against him or we’re going to question whether the love of God is in you. If you have the world’s goods, and you see somebody in need, you’re going to share the world’s goods, which assumes we have them. It’s not wrong, as I said last time, to enjoy the things that God has richly provided for us. That just becomes a test, you know, possessing the world’s goods just becomes a test of your Christianity because if you see somebody in need, you’re going to let them go to meet that need. So as we look, then, at the third reason we don’t love the world, we don’t love the world because of what it does. And what it does is incite to sin. 1Jn 2:16 says, “All that is in the world” - we’ll skip to the end - “is not from the Father but is from the world.” All that is in the world is worldly, it’s not from God, and all it does is incite to sin. Here’s what’s in the world: “The lust of the flesh, the lust of the eyes, and the boastful pride of life.” That is the sum of everything going on in the human system. Those are the three gateways to sin. Those are the three gateways to sin. That’s all that the world does, it just seduces people into sin. And it does it on these three fronts: the lust of the flesh, the lust of the eyes, and the pride of life. That’s all it has to offer. Those are the only gateways really available for sin to work its work. I think we understand what the lust of the flesh means. It refers to that deep, profound part of fallenness that we talked about recently that the Old Testament calls the imagination that is buried deep within men, underneath his rationality, that corrupts his thinking. And then there is the lust of the eyes. What is that? That is that seductive vision that you see something and because you see it, it allures you and you want it, and it leads to covetousness and it leads to all kinds of other sins because when you see something you want, James says, you lust because you don’t have it and you’ll even make war and kill to get it. And then there is that boastful pride of life that really underlies everything, that arrogance of self-fulfillment that says, “I want what I want when I want it, and I’m going to get it.” That’s all that’s there, folks, I mean that’s all that’s there. And next week I’m going to talk more about this because I think these three bridgeheads to sin need to be understood because they are what define human life. You want to ask the question, why do people in the world do what they do? Why do they think the way they think and behave the way they behave? And here is the answer in no uncertain terms: They are driven by (one) the lust of the flesh, they’re driven by their depravity, they’re driven by that down-deep corruption and deception that corrupts even their rationality and every other element of their life, their thinking, their behavior. They are also driven not only from the depths of their being, but on the surface by what they see. What they see attaches to the longings of their heart that are evil and causes them to do what is necessary to get what they want, no matter how corrupt the method. And underlying all of it is this driving pride that essentially says, “I’m the most important person on the planet and I’m going to get what I want, when I want it, how I want it.” That’s all the world has, that’s all it is. It’s just a web of those three areas of temptation. Next week, I’m going to take you back to Genesis, those are the three that are there. I’m going to take you into the temptation of Jesus, those are the three that Satan used to tempt Him. That’s all there is in the world. That’s all there is. More about that next time. We do not, then, love the world because of what it is, because of who we are, and because of what it does, it incites to sin. There’s a fourth and last reason we don’t love the world and that is because of where it is going. 1Jn 2:17, “And the world is passing away and also its lusts, but the one who does the will of God abides forever.” We’re going to look at that last phrase a little bit next week also, but to close tonight, the fourth reason that we don’t love the world is because where it is going is very different than where we’re going. The world is passing away and we’re not. Two destinies here. We have two different principles operating. In the world is a principle of death operating. In the people of God who’ve overcome the world is a principle of life operating. The system is doomed; we live forever. The world paragetai (parago), present tense. The world is in the process of disintegrating. We’re not just talking about the second law of thermodynamics, the law of entropy, that all matter is breaking down, although that certainly is an element of it. The present tense indicates that the world is in the process of dissolution, it is the opposite of evolution, it is devolution, it is in the self-destructing mode, the death principle is already in the universe wreaking its process of havoc. The world, the earth, the universe, the system of man, all of it, has within itself the forces of its own disintegration. It is in a death spiral. 2 Timothy 3:13 says, “Evil men grow worse and worse, deceiving and being deceived.” We’re talking about the world and the planets and the universe. We know that the Lord is going to destroy all that at the coming of Jesus Christ, the elements will melt with fervent heat, 2 Peter 3:10-12, the whole universe as we know it at the return of Christ will be - will be changed, renovated. The tribulation will start the renovation by judgment, the return of Christ will start - will further the renovation of the renewed earth for the millennial kingdom. At the end of the millennial kingdom, when the second coming of Christ is culminated, there will be a total destruction of the entire universe as we know it (Rev 20:11), and replacing it will be a new heaven and the new earth, that’s in the book of Revelation (Rev 21:1). But here, though that’s true, we’re talking about something else because the world we’re talking about is not the created order. The world we’re talking about is the systems of man. And what we’re looking at here is the destruction of Satan, his casting into the lake of fire (Rev 20:10), the destruction of demons as they, too, are put into the place prepared for the devil and his angels where they’ll burn forever in torment (Mt 25:41). We’re talking about all the human beings who have followed the world’s system, all the people in false religion from all of human history, all of the anti-Christ, anti-God people, all those who live their lives within the framework of the world, under the power of Satan. They are all in a death spiral and they are catapulting at a rapid rate into eternal hell. That’s what the Bible says in terms that are quite clear. I’m drawn back to 2 Thessalonians 1:7-9. This is a plain indication of God’s righteous judgment. You want some straightforward, plain talk? Here it comes. “God is going to repay with affliction all who afflict you,” Paul says, “and give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus, and these will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power.” That’s it. It’s going to come in destruction. It’s going to come in vengeance. This is already in motion. The wicked of the world, as I said, are in a death spiral. All the religions of the world, all the people caught in those false religions, all the people trapped in all the ideologies and all the kinds of thinking and all the kinds of conduct that make up the world system, all that is outside the kingdom of God, the realm of salvation, is going to die and it’s going to die an eternal death; that is to say, it’s not going to go out of existence, but it’s going to die that unending death of punishment in everlasting hell. Satan will be there, all the demons will be there, and all the human beings who’ve ever lived and rejected God will be there. We are not lovers of the world because of what it is, because of who we are, because of what it does, and because of where it’s going. Its destiny is very different than our destiny. 1 Corinthians 7:31, Paul said, “The fashion of this world, the form of this world is passing away (parago - present tense).” Are you surprised that things are as bad as they are? You say, “Things have never been this bad in my life.” Well, that’s right, they’ve never been this bad in anybody’s life because they’re getting worse and worse and worse. We can assume they’re going to be worse in the next generation and worse in the generation after that and the generation after that until Jesus comes. Sin is destroying the system it thrives on. It’s like cancer, it’s eating itself. Is that a threat to us? No. Because 1Jn 2:17 says the one who does the will of God abides how long? Forever - forever! Who is the one who does the will of God? Believers. Believers - we are defined as the ones who do the will of God. What is the will of God? “This is my beloved Son, hear Him,” (Mt 17:5) that’s the will of God - we did that. It is the will of God that we believe the gospel - we’ve done that. It is the will of God that we embrace Jesus Christ as Lord and Savior - we’ve done that. That’s the will of God. It is the will of God that we love the Son, we obey the Father. “This is the will of my Father,” John 6:40, “that everyone who beholds the Son and believes in Him may have eternal life.” That’s the will of the Father. It’s just another way to talk about believers - we’re believers. We’re those who do the will of God. The will of God is that, “This is my Son. Believe in Him,” John 6:40. Christians have done that and we live forever. We’re not going where the system is going. The system is going into death and we’re going into life. We can’t love the world because of what it is, the system of Satan. Who we are, the children of God. What it does, it incites to sin, and we resist that and long for righteousness. And because of where it’s going So we can’t love the world because of what it is, the system of Satan. Who we are, the children of God. What it does, it incites to sin, and we resist that and long for righteousness. And because of where it’s going, it’s spiraling into death, and we’re headed for eternal life. How foolish, then, to flirt with it! And not to be consumed with the things of the eternal kingdom. More next week on those three categories in which the world seduces. Father, again this evening, we have heard from heaven no less than that. What a joy, what a privilege, what an opportunity. This is not the word of men, this is your Word to us. How privileged are we. We are now responsible for its glorious truths, to live them out and to proclaim them to others. May we pass these things on, may we not become the bucket, the cul-de-sac, the dead-end street, but may we be the channel for these truths to others around us. Thank you for delivering us from this present world. Thank you for giving us a love for others, a love for Christ, and not a love for the world. We love the truth, incarnate and written. And we renew our commitment to demonstrate that love in the way we live. Keep us from flirting with the world and its seductiveness. These things we ask for your glory and our usefulness in Christ’s name, Amen. THE EXPULSIVE POWER OF A NEW AFFECTION THOMAS CHALMERS (1780–1847) NOTE - See brief word above from Dr Martyn Lloyd-Jones. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.—1 John 2:15. Related Resource: The Expulsive Power of a New Affection THERE are two ways in which a practical moralist may attempt to displace from the human heart its love of the world; either by a demonstration of the world’s vanity, so as that the heart shall be prevailed upon simply to withdraw its regards from an object that is not worthy of it; or, by setting forth another object, even God, as more worthy of its attachment; so as that the heart shall be prevailed upon, not to resign an old affection which shall have nothing to succeed it, but to exchange an old affection for a new one. My purpose is to show, that from the constitution of our nature, the former method is altogether incompetent and ineffectual—and that the latter method will alone suffice for the rescue and recovery of the heart from the wrong affection that domineers over it. After having accomplished this purpose, I shall attempt a few practical observations. Love may be regarded in two different conditions. The first is when its object is at a distance, and when it becomes love in a state of desire. The second is when its object is in possession, and then it becomes love in a state of indulgence. Under the impulse of desire, man feels himself urged onward in some path or pursuit of activity for its gratification. The faculties of his mind are put into busy exercise. In the steady direction of one great and engrossing interest, his attention is recalled from the many reveries into which it might otherwise have wandered; and the powers of his body are forced away from an indolence in which it else might have languished; and that time is crowded with occupation, which but for some object of keen and devoted ambition, might have driveled along in successive hours of weariness and distaste—and tho hope does not always enliven, and success does not always crown the career of exertion, yet in the midst of this very variety, and with the alternations of occasional disappointment, is the machinery of the whole man kept in a sort of congenial play, and upholden in that tone and temper which are most agreeable to it; insomuch that, if through the extirpation of that desire which forms the originating principle of all this movement, the machinery were to stop, and to receive no impulse from another desire substituted in its place, the man would be left with all his propensities to action in a state of most painful and unnatural abandonment. A sensitive being suffers, and is in violence, if, after having thoroughly rested from his fatigue, or been relieved from his pain, he continue in possession of powers without any excitement to these powers; if he possess a capacity of desire without having an object of desire; or if he have a spare energy upon his person, without a counterpart, and without a stimulus to call it into operation. The misery of such a condition is often realized by him who is retired from business, or who is retired from law, or who is even retired from the occupations of the chase, and of the gaming-table. Such is the demand of our nature for an object in pursuit, that no accumulation of previous success can extinguish it—and thus it is, that the most prosperous merchant, and the most victorious general, and the most fortunate gamester, when the labor of their respective vocations has come to a close, are often found to languish in the midst of all their acquisitions, as if out of their kindred and rejoicing element. It is quite in vain, with such a constitutional appetite for employment in man, to attempt cutting away from him the spring or the principle of one employment, without providing him with another. The whole heart and habit will rise in resistance against such an undertaking. The else unoccupied female, who spends the hours of every evening at some play of hazard, knows as well as you, that the pecuniary gain, or the honorable triumph of a successful contest, are altogether paltry. It is not such a demonstration of vanity as this that will force her away from her dear and delightful occupation. The habit can not so be displaced as to leave nothing but a negative and cheerless vacancy behind it—tho it may be so supplanted as to be followed up by another habit of employment, to which the power of some new affection has constrained her. It is willingly suspended, for example, on any single evening, should the time that is wont to be allotted to gaming be required to be spent on the preparations of an approaching assembly. The ascendant power of a second affection will do what no exposition, however forcible, of the folly and worthlessness of the first, ever could effectuate. And it is the same in the great world. You never will be able to arrest any of its leading pursuits by a naked demonstration of their vanity. It is quite in vain to think of stopping one of these pursuits in any way else but by stimulating to another. In attempting to bring a worthy man, intent and busied with the prosecution of his objects, to a dead stand, you have not merely to encounter the charm which he annexes to these objects, but you have to encounter the pleasure which he feels in the very prosecution of them. It is not enough, then, that you dissipate the charm by your moral and eloquent and affecting exposure of its illusiveness. You must address to the eye of his mind another object, with a charm powerful enough to dispossess the first of its influence, and to engage him in some other prosecution as full of interest and hope and congenial activity as the former. It is this which stamps an impotency on all moral and pathetic declamation about the insignificance of the world. A man will no more consent to the misery of being without an object, because that object is a trifle, or of being without a pursuit, because that pursuit terminates in some frivolous or fugitive acquirement, than he will voluntarily submit himself to the torture, because that torture is to be of short duration. If to be without desire and without exertion altogether is a state of violence and discomfort, then the present desire, with its correspondent train of exertion, is not to be got rid of simply by destroying it. It must be by substituting another desire, and another line or habit of exertion in its place, and the most effectual way of withdrawing the mind from one object is not by turning it away upon desolate and unpeopled vacancy, but by presenting to its regards another object still more alluring. These remarks apply not merely to love considered in its state of desire for an object not yet obtained. They apply also to love considered in its state of indulgence, or placid gratification, with an object already in possession. It is seldom that any of our tastes are made to disappear by a mere process of natural extinction. At least, it is very seldom that this is done through the instrumentality of reasoning. It may be done by excessive pampering, but it is almost never done by the mere force of mental determination. But what can not be thus destroyed, may be dispossest—and one taste may be made to give way to another, and to lose its power entirely as the reigning affection of the mind. It is thus that the boy ceases, at length, to be the slave of his appetite; but it is because a manlier taste has now brought it into subordination, and that the youth ceases to idolize pleasure; but it is because the idol of wealth has become the stronger and gotten the ascendency, and that even the love of money ceases to have the mastery over the heart of many a thriving citizen; but it is because, drawn into the whirl of city politics, another affection has been wrought into his moral system, and he is now lorded over by the love of power. There is not one of these transformations in which the heart is left without an object. Its desire for one particular object may be conquered; but as to its desire for having some one object or other, this is unconquerable. Its adhesion to that on which it has fastened the preference of its regards, can not willingly be overcome by the rending away of a simple separation. It can be done only by the application of something else, to which it may feel the adhesion of a still stronger and more powerful preference. Such is the grasping tendency of the human heart, that it must have a something to lay hold of—and which, if wrested away without the substitution of another something in its place, would leave a void and a vacancy as painful to the mind as hunger is to the natural system. It may be dispossest of one object, or of any, but it can not be desolated of all. Let there be a breathing and a sensitive heart, but without a liking and without affinity to any of the things that are around it, and in a state of cheerless abandonment, it would be alive to nothing but the burden of its own consciousness, and feel it to be intolerable. It would make no difference to its owner, whether he dwelt in the midst of a gay and a goodly world, or, placed afar beyond the outskirts of creation, he dwelt a solitary unit in dark and unpeopled nothingness. The heart must have something to cling to—and never, by its own voluntary consent, will it so denude itself of all its attachments that there shall not be one remaining object that can draw or solicit it. The misery of a heart thus bereft of all relish for that which is wont to minister enjoyment, is strikingly exemplified in those who, satiated with indulgence, have been so belabored, as it were, with the variety and the poignancy of the pleasurable sensations that they have experienced, that they are at length fatigued out of all capacity for sensation whatever. The disease of ennui is more frequent in the French metropolis, where amusement is more exclusively the occupation of higher classes, than it is in the British metropolis, where the longings of the heart are more diversified by the resources of business and politics. There are the votaries of fashion, who, in this way, have at length become the victims of fashionable excess; in whom the very multitude of their enjoyments has at last extinguished their power of enjoyment; who, with the gratifications of art and nature at command, now look upon all that is around them with an eye of tastelessness; who, plied with the delights of sense and of splendor even to weariness, and incapable of higher delights, have come to the end of all their perfection, and, like Solomon of old, found it to be vanity and vexation. The man whose heart has thus been turned into a desert can vouch for the insupportable languor which must ensue, when one affection is thus plucked away from the bosom, without another to replace it. It is not necessary that a man receive pain from anything, in order to become miserable. It is barely enough that he looks with distaste to everything, and in that asylum which is the repository of minds out of joint, and where the organ of feeling as well as the organ of intellect has been impaired, it is not in the cell of loud and frantic outcries where you will meet with the acme of mental suffering; but that is the individual who outpeers in wretchedness all his fellows, who throughout the whole expanse of nature and society meets not an object that has at all the power to detain or to interest him; who neither in earth beneath, nor in heaven above, knows of a single charm to which his heart can send forth one desirous or responding movement; to whom the world, in his eye a vast and empty desolation, has left him nothing but his own consciousness to feed upon, dead to all that is without him, and alive to nothing but to the load of his own torpid and useless existence. We know not a more sweeping interdict upon the affections of nature, than that which is delivered by the apostle in the verse before us. To bid a man into whom there is not yet entered the great and ascendant influence of the principle of regeneration, to bid him withdraw his love from all the things that are in the world, is to bid him give up all the affections that are in his heart. The world is the all of a natural man. He has not a taste, nor a desire, that points not to a something placed within the confines of its visible horizon. He loves nothing above it, and he cares for nothing beyond it; and to bid him love not the world is to pass a sentence of expulsion on all the inmates of his bosom. To estimate the magnitude and the difficulty of such a surrender, let us only think that it were just as arduous to prevail on him not to love wealth, which is but one of the things in the world, as to prevail on him to set wilful fire to his own property. This he might do with sore and painful reluctance, if he saw that the salvation of his life hung upon it. But this he would do willingly if he saw that a new property of tenfold value was instantly to emerge from the wreck of the old one. In this case there is something more than the mere displacement of an affection. There is the overbearing of one affection by another. But to desolate his heart of all love for the things of the world without the substitution of any love in its place, were to him a process of as unnatural violence as to destroy all the things he has in the world, and give him nothing in their room. So if to love not the world be indispensable to one’s Christianity, then the crucifixion of the old man is not too strong a term to mark that transition in his history, when all old things are done away, and all things are become new. The love of the world can not be expunged by a mere demonstration of the world’s worthlessness. But may it not be supplanted by the love of that which is more worthy than itself? The heart can not be prevailed upon to part with the world, by a simple act of resignation. But may not the heart be prevailed upon to admit into its preference another, who shall subordinate the world, and bring it down from its wonted ascendency? If the throne which is placed there must have an occupier, and the tyrant that now reigns has occupied it wrongfully, he may not leave a bosom which would rather detain him than be left in desolation. But may he not give way to the lawful Sovereign, appearing with every charm that can secure His willing admittance, and taking unto Himself His great power to subdue the moral nature of man, and to reign over it? In a word, if the way to disengage the heart from the positive love of one great and ascendant object is to fasten it in positive love to another, then it is not by exposing the worthlessness of the former, but by addressing to the mental eye the worth and excellence of the latter, that all old things are to be done away, and all things are to become new. This, we trust, will explain the operation of that charm which accompanies the effectual preaching of the gospel. The love of God, and the love of the world, are two affections, not merely in a state of rivalship, but in a state of enmity, and that so irreconcilable that they can not dwell together in the same bosom. We have already affirmed how impossible it were for the heart, by any innate elasticity of its own, to cast the world away from it, and thus reduce itself to a wilderness. The heart is not so constituted, and the only way to dispossess it of an old affection is by the expulsive power of a new one. Nothing can exceed the magnitude of the required change in a man’s character—when bidden, as he is in the New Testament, to love not the world; no, nor any of the things that are in the world—for this so comprehends all that is dear to him in existence as to be equivalent to a command of self-annihilation. But the same revelation which dictates so mighty an obedience places within our reach as mighty an instrument of obedience. It brings for admittance, to the very door of our heart, an affection which, once seated upon its throne, will either subordinate every previous inmate, or bid it away. Beside the world it places before the eye of the mind Him who made the world, and with this peculiarity, which is all its own—that in the gospel do we so behold God as that we may love God. It is there, and there only, where God stands revealed as an object of confidence to sinners—and where our desire after Him is not chilled into apathy by that barrier of human guilt which intercepts every approach that is not made to Him through the appointed Mediator. It is the bringing in of this better hope, whereby we draw nigh unto God—and to live without hope is to live without God, and if the heart be without God the world will then have all the ascendency. It is God apprehended by the believer as God in Christ who alone can dispost it from this ascendency. It is when He stands dismantled of the terrors which belong to Him as an offended lawgiver, and when we are enabled by faith, which is His own gift, to see His glory in the face of Jesus Christ, and to hear His beseeching voice, as it protests good-will to men, and entreats the return of all who will to a full pardon, and a gracious acceptance—it is then that a love paramount to the love of the world, and at length expulsive of it, first arises in the regenerating bosom. It is when released from the spirit of bondage, with which love can not dwell, and when admitted into the number of God’s children, through the faith that is in Christ Jesus, the spirit of adoption is poured upon us—it is then that the heart, brought under the mastery of one great and predominant affection, is delivered from the tyranny of its former desires, and in the only way in which deliverance is possible. And that faith which is revealed to us from heaven, as indispensable to a sinner’s justification in the sight of God, is also the instrument of the greatest of all moral and spiritual achievements on a nature dead to the influence, and beyond the reach of every other application. Let us not cease then to ply the only instrument of powerful and positive operation, to do away from you the love of the world. Let us try every legitimate method of finding access to your hearts for the love of Him who is greater than the world. For this purpose let us, if possible, clear away that shroud of unbelief which so hides and darkens the face of Deity. Let us insist on His claims to your affection; and whether in the shape of gratitude, or in the shape of esteem, let us never cease to affirm that in the whole of that wondrous economy, the purpose of which is to reclaim a sinful world unto Himself, He, the God of love, so sets Himself forth in characters of endearment that naught but faith, and naught but understanding are wanting, on your part, to call forth the love of your hearts back again. And here let me advert to the incredulity of a worldly man when he brings his own sound and secular experience to bear upon the high doctrines of Christianity, when he looks on regeneration as a thing impossible, when, feeling, as he does, the obstinacies of his own heart on the side of things present, and casting an intelligent eye, much exercised perhaps in the observation of human life, on the equal obstinacies of all who are around him, he pronounces this whole matter about the crucifixion of the old man, and the resurrection of a new man in his place, to be in downright opposition to all that is known and witnessed of the real nature of humanity. We think that we have seen such men, who, firmly trenched in their own vigorous and home-bred sagacity, and shrewdly regardful of all that passes before them through the week, and upon the scenes of ordinary business, look on that transition of the heart by which it gradually dies unto time, and awakens in all the life of a new-felt and ever-growing desire toward God, as a mere Sabbath speculation; and who thus, with all their attention engrossed upon the concerns of earthliness, continue unmoved, to the end of their days, among the feelings, and the appetites, and the pursuits of earthliness. If the thought of death, and another state of being after it, comes across them at all, it is not with a change so radical as that of being born again that they ever connect the idea of preparation. They have some vague conception of its being quite enough that they acquit themselves in some decent and tolerable way of their relative obligations; and that, upon the strength of some such social and domestic moralities as are often realized by him in whose heart the love of God has never entered, they will be transplanted in safety from this world, where God is the Being with whom, it may almost be said that, they have had nothing to do, to that world where God is the Being with whom they will have mainly and immediately to do throughout all eternity. They will admit all that is said of the utter vanity of time, when taken up with as a resting-place. But they resist every application made upon the heart of man, with the view of so shifting its tendencies that it shall not henceforth find in the interests of time all its rest and all its refreshment. They, in fact, regard such an attempt as an enterprise that is altogether aerial—and with a tone of secular wisdom, caught from the familiarities of every day of experience, do they see a visionary character in all that is said of setting our affections on the things that are above; and of walking by faith; and of keeping our hearts in such a love of God as shall shut out from them the love of the world; and of having no confidence in the flesh; and of so renouncing earthly things as to have our conversation in heaven. Now, it is altogether worthy of being remarked of those men who thus disrelish spiritual Christianity, and, in fact, deem it an impracticable acquirement, how much of a piece their incredulity about the demands of Christianity, and their incredulity about the doctrines of Christianity, are with one another. No wonder that they feel the work of the New Testament to be beyond their strength, so long as they hold the words of the New Testament to be beneath their attention. Neither they nor anyone else can dispossess the heart of an old affection, but by the impulsive power of a new one—and, if that new affection be the love of God, neither they nor anyone else can be made to entertain it, but on such a representation of the Deity as shall draw the heart of the sinner toward Him. Now it is just their belief which screens from the discernment of their minds this representation. They do not see the love of God in sending His Son into the world. They do not see the expression of His tenderness to men, in sparing Him not, but giving Him up unto the death for us all. They do not see the sufficiency of the atonement, or of the sufferings that were endured by Him who bore the burden that sinners should have borne. They do not see the blended holiness and compassion of the Godhead, in that He passed by the transgressions of His creatures, yet could not pass them by without an expiation. It is a mystery to them how a man should pass to the state of godliness from a state of nature—but had they only a believing view of God manifest in the flesh, this would resolve for them the whole mystery of godliness. As it is, they can not get quit of their old affections, because they are out of sight from all those truths which have influence to raise a new one. They are like the children of Israel in the land of Egypt, when required to make bricks without straw they cannot love God, while they want the only food which can aliment this affection in a sinner’s bosom—and however great their errors may be, both in resisting the demands of the gospel as impracticable, and in rejecting the doctrines of the gospel as inadmissible, yet there is not a spiritual man (and it is the prerogative of him who is spiritual to judge all men) who will not perceive that there is a consistency in these errors. But if there be a consistency in the errors, in like manner, is there a consistency in the truths which are opposite to them? The man who believes in the peculiar doctrines will readily bow to the peculiar demands of Christianity. When he is told to love God supremely, this may startle another, but it will not startle him to whom God has been revealed in peace, and in pardon, and in all the freeness of an offered reconciliation. When told to shut out the world from his heart, this may be impossible with him who has nothing to replace it—but not impossible with him who has found in God a sure and satisfying portion. When told to withdraw his affections from the things that are beneath, this were laying an order of self-extinction upon the man, who knows not another quarter in the whole sphere of his contemplation to which he could transfer them, but it were not grievous to him whose view had been opened to the loveliness and glory of the things that are above, and can there find, for every feeling of his soul, a most ample and delighted occupation. When told to look not to the things that are seen and temporal, this were blotting out the light of all that is visible from the prospect of him in whose eye there is a wall of partition between guilty nature and the joys of eternity—but he who believes that Christ has broken down this wall finds a gathering radiance upon his soul, as he looks onward in faith to the things that are unseen and eternal. Tell a man to be holy—and how can he compass such a performance, when his fellowship with holiness is a fellowship of despair? It is the atonement of the cross reconciling the holiness of the lawgiver with the safety of the offender, that hath opened the way for a sanctifying influence into the sinner’s heart, and he can take a kindred impression from the character of God now brought nigh, and now at peace with him. Separate the demand from the doctrine, and you have either a system of righteousness that is impracticable, or a barren orthodoxy. Bring the demand and the doctrine together, and the true disciple of Christ is able to do the one, through the other strengthening him. The motive is adequate to the movement; and the bidden obedience to the gospel is not beyond the measure of his strength, just because the doctrine of the gospel is not beyond the measure of his acceptance. The shield of faith, and the hope of salvation, and the Word of God, and the girdle of truth, these are the armor that he has put on; and with these the battle is won, and the eminence is reached, and the man stands on the vantage ground of a new field and a new prospect. The effect is great, but the cause is equal to it, and stupendous as this moral resurrection to the precepts of Christianity undoubtedly is, there is an element of strength enough to give it being and continuance in the principles of Christianity. The object of the gospel is both to pacify the sinner’s conscience and to purify his heart; and it is of importance to observe, that what mars the one of these objects mars the other also. The best way of casting out an impure affection is to admit a pure one; and by the love of what is good to expel the love of what is evil. Thus it is, that the freer gospel, the more sanctifying is the gospel; and the more it is received as a doctrine of grace, the more will it be felt as a doctrine according to godliness. This is one of the secrets of the Christian life, that the more a man holds of God as a pensioner, the greater is the payment of service that He renders back again. On the venture of “Do this and live,” a spirit of fearfulness is sure to enter; and the jealousies of a legal bargain chase away all confidence from the intercourse between God and man; and the creature striving to be square and even with his creator is, in fact, pursuing all the while his own selfishness instead of God’s glory; and with all the conformities which he labors to accomplish, the soul of obedience is not there, the mind is not subject to the law of God, nor indeed under such an economy ever can be. It is only when, as in the gospel, acceptance is bestowed as a present, without money and without price, that the security which man feels in God is placed beyond the reach of disturbance, or that he can repose in Him as one friend reposes in another; or that any liberal and generous understanding can be established betwixt them, the one party rejoicing over the other to do him good, the other finding that the truest gladness of his heart lies in the impulse of a gratitude by which it is awakened to the charms of a new moral existence. Salvation by grace—salvation by free grace—salvation not of works, but according to the mercy of God, salvation on such a footing is not more indispensable to the deliverance of our persons from the hand of justice than it is to the deliverance of our hearts from the chill and the weight of ungodliness. Retain a single shred or fragment of legality with the gospel, and you raise a topic of distrust between man and God. You take away from the power of the gospel to melt and to conciliate. For this purpose the freer it is the better it is. That very peculiarity which so many dread as the germ of Antinomianism, is, in fact, the germ of a new spirit and a new inclination against it. Along with the lights of a free gospel does there enter the love of the gospel, which, in proportion as you impair the freeness, you are sure to chase away. And never does the sinner find within himself so mighty a moral transformation as when, under the belief that he is saved by grace, he feels constrained thereby to offer his heart a devoted thing, and to deny ungodliness. To do any work in the best manner, you would make use of the fittest tools for it. And we trust that what has been said may serve in some degree for the practical guidance of those who would like to reach the great moral achievement of our text, but feel that the tendencies and desires of nature are too strong for them. We know of no other way by which to keep the love of the world out of our heart than to keep in our hearts the love of God—and no other way by which to keep our hearts in the love of God, than by building ourselves on our most holy faith. That denial of the world which is not possible to him that dissents from the gospel testimony, is possible, even as all things are possible, to him that believeth. To try this without faith is to work without the right tool or the right instrument. But faith worketh by love; and the way of expelling from the heart the love that transgresseth the law is to admit into its receptacles the love which fulfilleth the law. Conceive a man to be standing on the margin of this green world, and that, when he looked toward it, he saw abundance smiling upon every field, and all the blessings which earth can afford scattered in profusion throughout every family, and the light of the sun sweetly resting upon all the pleasant habitations, and the joys of human companionship brightening many a happy circle of society; conceive this to be the general character of the scene upon one side of his contemplation, and that on the other, beyond the verge of the goodly planet on which he was situated, he could descry nothing but a dark and fathomless unknown. Think you that he would bid a voluntary adieu to all the brightness and all the beauty that were before him upon earth, and commit himself to the frightful solitude away from it? Would he leave its peopled dwelling places, and become a solitary wanderer through the fields of nonentity? If space offered him nothing but a wilderness, would he for it abandon the home-bred scenes of life and cheerfulness that lay so near, and exerted such a power of urgency to detain him? Would not he cling to the regions of sense, and of life, and of society? Shrinking away from the desolation that was beyond it, would not he be glad to keep his firm footing on the territory of this world, and to take shelter under the silver canopy that was stretched over it? But if, during the time of his contemplation, some happy island of the blest had floated by, and there had burst upon his senses the light of surpassing glories, and its sounds of sweeter melody, and he clearly saw there a purer beauty rested upon every field, and a more heartfelt joy spread itself among all the families, and he could discern there a peace, and a piety, and a benevolence which put a moral gladness into every bosom, and united the whole society in one rejoicing sympathy with each other, and with the beneficent Father of them all. Could he further see that pain and mortality were there unknown, and above all, that signals of welcome were hung out, and an avenue of communication was made before him—perceive you not that what was before the wilderness, would become the land of invitation, and that now the world would be the wilderness? What unpeopled space could not do, can be done by space teeming with beatific scenes, and beatific society. And let the existing tendencies of the heart be what they may to the scene that is near and visible around us, still if another stood revealed to the prospect of man, either through the channel of faith or through the channel of his senses—then, without violence done to the constitution of his moral nature, may he die unto the present world, and live to the lovelier world that stands in the distance away from it. AN ALMOST CHRISTIAN James Smith "The Way of Salvation Set Forth" "Then Agrippa said to Paul: You almost persuade me to become a Christian!" Acts 26:28 There are many who conclude that they are Christians, because they have been enlightened to see something of their state, danger, and deserved doom. But many are only lighted to Hell, for light in the mind — is not life in the soul. Hebrews 6:4, 10:20. A person may be awakened to feel, to tremble, to desire salvation — as did Felix and Balaam, Acts 24:25, Numbers 23:10. He may be reformed, and turn from open profanity to strict morality — as did some in Peter's day, 2 Peter 2:20. He may be assisted to do many things which are in themselves good, such as reading the Scripture, attending divine ordinances, engaging in prayer, and working miracles, Matthew 7:21-23, Mark 6:20, 1 Corinthians 13:3. He may experience God's power put forth restraining him, and keeping him back from sin, as did Abimelech, Genesis 20:6. He may humble himself before God, as did Ahab, 1 Kings 21:27-30. He may possess joy and be exceeding glad under the Word, Matthew 13:20. He may believe the Word, receive the testimony, and admire the preacher, Luke 4:22-29, 8:13, Ezekiel 33:31-32. He may be filled with zeal for Christ and his cause, like the multitude, John 6:15, 16; Matthew 21:8-11; Luke 23:18-23. He may be baptized upon a profession of faith, join a Christian church, and imitate the saints in his conduct — as did Simon Magus, Acts 8:13. He may fill an office in the church, preach the gospel, and act consistent for a time — as did Judas; and yet Judas by transgression fell, that he might go to his own place, Acts 1:25. He may be highly esteemed by others, be sound in doctrine, and suffer for the cause of Christ, and yet be destitute of the vital principle of saving faith — like Demas, Alexander, Hymeneus, and Philetus, 2 Timothy 2:16-18, 4:10-14, 1 John 2:15. He may have many excellent qualities, so that he may be admired and loved by others, like the rich young ruler in Matthew 19. He may have all that has been named above — but ONE THING may be lacking, and he be found at last, merely an almost Christian. Marks/Tests of a true Christian from 1 John 1 John 5:13 THESE THINGS I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. THESE THINGS: This phrase has reference to all that John has written in his letter. (The MacArthur Bible Commentary) TRUE CHRISTIAN I. DOCTRINAL TESTS 1. Scriptural views of SIN Confesses sin. 1 John 1:9 If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness. 2. Scriptural views of JESUS Believes Jesus is man. 1 John 4:2 This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God Believes Jesus is God. 1 John 4:15 If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. Believes Jesus is the Messiah. 1 John 5:1 Everyone who believes that Jesus is the Christ is born of God II. ETHICAL/MORAL TESTS 1. Obeys God Obeys/Keeps God's commands. 1 John 2:3 By this we know that we have come to know Him, if we keep His commandments. 1 John 3:24 The one who keeps His commandments abides in Him, and He in him. Does God's will. 1 John 2:17 the one who does the will of God lives forever. 2. Lives a righteous life (a life of holiness) Walks in the light. 1 John 1:7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. Walks as Jesus did. 1 John 2:6 Whoever claims to live in Him must walk as Jesus did. Practices righteousness. 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. 1 John 3:7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous Purifies himself. 1 John 3:3 And every one who has this hope fixed on Him purifies himself, just as He is pure. Does not practice sin. 1 John 3:9 No one who is born of God practices sin, because His seed abides in him 1 John 5:18 We know that anyone born of God does not continue to sin 3. Loves the brethren Loves the brethren. 1 John 2:10 The one who loves his brother abides in the Light 1 John 3:14 We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 1 John 4:12 if we love one another, God abides in us Meets his brother's needs. 1 John 3:17 But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Loves with actions and truth. 1 John 3:18 Dear children, let us not love with words or tongue but with actions and in truth. 4. Does not love the world Does not love the world. 1 John 2:15 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. Overcomes the world. 1 John 5:4 every one born of God overcomes the world. This is the victory that has overcome the world, even our faith. 5. Perseveres Remains with us. 1 John 2:19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us. Overcomes false teachers/teaching. 1 John 4:4 You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. Listens to God's people. 1 John 4:6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood. 6. Has the Holy Spirit 1 John 2:20 But you have an anointing from the Holy One, and all of you know the truth. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us. FALSE CHRISTIAN/PROFESSOR I. DOCTRINAL TESTS 1. Unscriptural views of SIN Claims to be without sin. 1 John 1:8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 1 John 1:10 If we say that we have not sinned, we make Him a liar and His word is not in us. 2. Unscriptural views of JESUS Denies that Jesus is the Messiah. 1 John 2:22 Who is the liar but the one who denies that Jesus is the Christ? Denies Jesus. 1 John 2:23 Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. Does not believe testimony about Jesus. 1 John 4:3 every spirit that does not confess Jesus is not from God 1 John 5:10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. II. ETHICAL/MORAL TESTS 1. Does not obey God Does not do what Jesus commands. 1 John 2:4 The man who says, "I know him," but does not do what He commands is a liar, and the truth is not in him. 2. Lives a sinful life. Walks in the darkness. 1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth Practices sin. 1 John 3:6 No one who lives in him keeps on sinning. No one who continues to sin has either seen Him or known Him. 1 John 3:8 the one who practices sin is of the devil Does not practice righteousness. 1 John 3:10 By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. 3. Does not love the brethren Hates the brethren. 1 John 2:9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 1 John 2:11 But the one who hates his brother is in the darkness and walks in the darkness 1 John 3:15 Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. 1 John 4:20 If anyone says, "I love God," yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. Does not love the brethren. 1 John 3:10 By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. 1 John 3:14 We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 1 John 4:8 Whoever does not love does not know God, because God is love. Shows no mercy to needy brethren. 1 John 3:17 If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? 4. Loves the world Loves the world. 1 John 2:15 Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. Has worldly values. 1 John 4:5 They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 5. Does not persevere Abandons the brethren. 1 John 2:19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us. Does not listen to God's people. 1 John 4:6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. 6. Does not have the Holy Spirit 1 John 2:20 But you have an anointing from the Holy One, and all of you know the truth. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us.
1 João 2:16
MacArthur writes that "The expression lust of the flesh brings to mind primarily sexual sins, but, while they are included in its definition, the phrase is certainly not limited to that meaning. The base desire of the human heart perverts and distorts all normal desires (Jer 17:9), sending them into a relentless, slavish pursuit of evil that exceeds the proper limits of what is good, reasonable, and righteous—any attitude, speech, or action that opposes God's law (cf. Ro 7:5-note; Ro 8:7-note). Those lusts include all the immoral excesses about which Paul warned the Galatians: (Gal. 5:19, 20-note, Gal 5:21-note; cf. Ro 1:24-32; 1Cor. 6:9-10) Those sinful attitudes and actions are primary characteristics of the world system and are irresistibly appealing to the corruption of the unconverted soul. (See 1-3 John MacArthur New Testament Commentary - Page 87
1 João 2:17
MacArthur comments that this passage highlights the radical contrast - "The principle of spiritual death that permeates the world is the exact opposite of the principle of spiritual life, which operates in God’s kingdom. Thus, the living dead (Eph 2:1) in the world are destined for eternal death in hell, but Christians are destined for eternal life in heaven (Matt. 13:37–50; 25:31–46; cf. Matt. 5:12a; Luke 10:20; Heb. 12:22–23; 1 Peter 1:3–5)." (See 1-3 John MacArthur New Testament Commentary - Page 90) Daniel Akin -The heart of John’s argument is now given. This final verse of the section “contrasts the outcomes of these two loves, two lives, and two orientations toward Life.” (Culpepper) When compared with a life lived in the will of God, the things this life has to offer are really empty imitations of God’s best. The things of the world seem to be of great value, but they are worthless when compared to the eternal blessings that come from doing the will of God. (See 1,2,3 John: An Exegetical and Theological Exposition) John Stott - The same choice between God and the world, or more particularly between the lust of the world and the will of God, still confronts Christians. We shall more readily obey the command ‘do not love the world’ if we remember that while the world and its desires are transient, God’s will and those who do it are alike eternal (cf. 2 Cor. 4:18). (Borrow The Letters of John) Colin Kruse on passing away - "All that is antithetical to God and his grace is passing away; it is doomed. There is no future in worldliness." (See The Letters of John - Page 96) I love William MacDonald's "investment" advice - When a bank is breaking, smart people do not deposit in it. When the foundation is tottering, intelligent builders do not proceed. Concentrating on this world is like rearranging the deck chairs on the Titanic. So wise people do not live for a world that is passing away. (Borrow Believer's Bible Commentary) John is contrasting two ways of life: a life lived for eternity and a life lived for time. A worldly person lives for the pleasures of the flesh, but a dedicated Christian lives for the joys of the Spirit. Warren
1 João 2:18-23
MacArthur adds that John "then closes the verse with the axiomatic statement that no lie is of the truth—something cannot be simultaneously true and false. Because Christians are taught by the Spirit to know the truth, they can recognize doctrinal error for what it really is (cf. 1Cor. 2:10-16). The apostle wrote as he did because his readers already knew the gospel and its attendant truths and would understand his appeal to the exclusivity of biblical truth. (See 1-3 John MacArthur New Testament Commentary - Page 102) John MacArthur in his book I would highly recommend (Why One Way? - see pages 59-65) goes on to say - "As Christians we must understand that whatever opposes God’s Word or departs from it in any way is a danger to the very cause of truth. Passivity toward known error is not an option for the Christian. Staunch intolerance of error is built into the very fabric of Scripture. And tolerance of known error is anything but a virtue. Truth and error cannot be combined to yield something beneficial. They are as incompatible as light and darkness. "What fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols" (2 Corinthians 6:14-16+)? We can’t tell the world, "This is truth, but whatever you want to believe is fine, too." It’s not fine. Scripture commands us to be intolerant of any idea that denies the truth. All the truth that is necessary for our salvation can be easily understood in a true way by anyone who applies common sense and due diligence in seeking to understand what the Bible teaches. And that truth—the core message of Scripture—is incompatible with every other system of belief. We ought to be dogmatic about it. No wonder postmodernism, which prides itself on being tolerant of every competing worldview, is nonetheless hostile to biblical Christianity. Even the most determined postmodernist recognizes that biblical Christianity by its very nature is totally incompatible with a position of uncritical broadmindedness. If we accept the fact that Scripture is the objective, authoritative truth of God, we are bound to see that every other view is not equally or potentially valid. There is no need to seek middle ground through dialogue with proponents of anti-Christian worldviews, as if the truth could be refined by the dialectical method. It is folly to think truth given by divine revelation needs any refining or updating. Nor should we imagine that we can meet opposing worldviews on some philosophically neutral ground. The ground between us is not neutral. If we really believe the Word of God is true, we know that everything opposing it is error. And we are to yield no ground whatsoever to error." (Why One Way?) In his second epistle John wrote "Anyone who goes too far and does not abide in the teaching of Christ (This Teaching is True and is not a lie), does not have God (He is an unbeliever!); the one who abides in the teaching, he has both the Father and the Son. If anyone comes to you and does not bring this teaching (The truth), do not receive him into your house (Because no lie is of the truth), and do not give him a greeting; for the one who gives him a greeting participates in his evil deeds." (2 John 1:9-11+) The apostle Paul wrote a similar warning to the churches in Galatia for they were in danger of being seduced by a somewhat different antichrist lie, one that added legalism to grace (100% incompatibility!) - "But even if we, or an angel from heaven, should preach to you a Gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a Gospel contrary to what you received, he is to be accursed!" (Gal 1:8-9+) Steven Cole on truth, relative or absolute? - The late philosophy professor Allan Bloom began his 1987 best-seller, BORROW The closing of the American mind p. 25), “There is one thing a professor can be absolutely certain of: almost every student entering the university believes, or says he believes, that truth is relative.” He goes on to say (pp. 25-26), “The danger they have been taught to fear from absolutism is not error but intolerance. Relativism is necessary to openness; and this is the virtue, the only virtue, which all primary education for more than fifty years has dedicated itself to inculcating.” He was right: We live in a day that has rejected the idea of absolute truth, especially in the spiritual realm. It smacks of arrogance to say that you know the truth and that others who do not share your view are wrong. You’re free to have your own spiritual opinions, as long as you don’t claim that your view is the only true view. This prevailing tenant of postmodernism has now invaded the church through the “emergent church.” (What Is the -Emerging Church? John Piper) (What's So Dangerous About the Emerging Church? John MacArthur) This growing movement downplays preaching (what could be more arrogant than for one man to stand up and say that he is proclaiming the truth?). And it magnifies sharing personal experiences in an accepting, non-judgmental atmosphere. (Avoiding Spiritual Deception, Part 1 - 1 John 2:18-23) Lie (5579)(pseudos from pseudomai = to lie) describes an untrue statement, an intentional violation of the truth, a lie or a deception. Falsehood is that which is in the state of being untrue. Pseudos is the content of a false utterance and is thus conscious and intentional falsehood. In a broad sense, pseudos is whatever is not what it seems to be or professes to be (the antithesis of truth). Webster says a lie is an assertion of something known or believed by the speaker to be untrue with intent to deceive. It is an intentionally false statement. Biblically since God is truth unchanged and unchanging, a lie is the very antithesis of Who He is and who we are to now be in Christ. The old adage says "Like father, like son." When we speak truth, we are like our Father, but when we speak falsehoods, we are more like our old father, Satan (Jn 8:44)! A lie is any statement or act designed to deceive another person. The motivation for most lying is a desire either to hurt the one against whom the lie is directed or to protect oneself, usually out of fear or pride. Pseudos - 10x in 10v - NAS Usage: false(1), falsehood(1), lie(5), lying(2), what is false(1). John 8:44 "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies ("lies" is not in Greek, added by translators). Romans 1:25 For they exchanged the truth of God for a lie (literally "the lie" - cp Satan's lie that “You surely will not die!" = Ge 3:1-6), and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. Ephesians 4:25 Therefore (Why is Paul drawing this conclusion? See Eph 4:20-24 - term of conclusion), laying aside falsehood, SPEAK TRUTH EACH ONE of you WITH HIS NEIGHBOR, for we are members of one another. 2 Thessalonians 2:9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 2 Thessalonians 2:11 For this reason (What reason? See 2Th 2:10 = a term of explanation) God will send upon them a deluding influence so that they will believe what is false, 1 John 2:21 I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. 1 John 2:27 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Revelation 14:5 And no lie was found in their mouth; they are blameless (the 144,000 Rev 14:1-5). Revelation 21:27 and nothing unclean, and no one who practices (habitually, as their lifestyle) abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life. Revelation 22:15 Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices (habitually, as their lifestyle) lying. ILLUSTRATION - BEWARE! - When Secret Service agents train bank tellers to identify counterfeit bills, they show them both fake money and real money, and they study both. To detect a counterfeit problem, they must look for the differences in the genuine bill compared to the counterfeit—and not the similarities. In 1 John 2, the apostle John helps to protect believers from heresy by showing them examples of counterfeit Christians and teachers. One of the signs of the last days is the coming of antichrists (1 John 2:18). Antichrists are those who claim to have His power and authority but don’t, or those who reject and oppose Him and His teachings. John gave three marks of false teachers who are controlled by the spirit of the antichrists: They depart from the fellowship (v.19), they deny Jesus as the Messiah (v.22), and they draw the faithful away from Jesus (v.26). He encouraged believers to protect themselves against the spirit of the antichrists by depending on the indwelling presence of the Spirit, knowing the truth, and remaining in fellowship with Jesus. We can protect ourselves from error and deception by knowing the false but relying on the Truth—Jesus Christ. - Marvin Williams Beware: The devil may add a few grains of truth to what is false. Over the past few years, the U.S. government has spent millions of dollars reissuing paper currency. In addition to a new, off-center design, several other features were added, such as a watermark. Although this was costly, it was considered necessary to make counterfeits more difficult. Consumers and businesses lose a great deal from counterfeit money, yet the consequences of spiritual counterfeits are far more serious. That’s why John warned his readers about these pretenders, whose offer of salvation was a deadly counterfeit. ILLUSTRATION - REVELATION OR IMAGINATION - Today I received a long letter from a man who says he believes in both God and the “Christ spirit,” but not in “the historical Jesus as portrayed in the New Testament.” He doesn’t mind that I believe as I do, but he wants me to show respect for him by acknowledging that our beliefs are of equal merit. That I cannot do! A belief is either true or false. Either Jesus is Lord and Savior, God in the flesh, or He is not. When considering who Christ is, we choose to believe either in the Jesus of our own imagination or in the Jesus of biblical revelation. We are not being arrogant or unloving when we say that those who reject the Jesus revealed in the Bible are wrong. We follow the example of the apostle John. He referred to such teachers as “antichrists” who had no right to be counted as members of the fellowship of believers (1 John 2:18-19). He exhorted his readers, “Let that abide in you which you heard from the beginning” (v.24). What had they “heard from the beginning”? None other than the teachings of Jesus Himself, as well as the dynamic eyewitness testimony of those who intimately knew the life, person, and work of our Lord. They had strong reasons for believing in Jesus—and so do we! It’s not our imagination. It’s the revelation of God! - Herbert Vander Lugt The one who lies about the Son, Denies the Christ, the only One. Jesus is Lord—yes, it is true! God was made flesh—He died for you. —Fitzhugh To detect what is false, study the truth. 1 John 2:22 Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. (NASB: Lockman) Greek: τις εστιν ο ψευστης ει μη ο αρνουμενος οτι ιησους ουκ εστιν ο χριστος ουτος εστιν ο αντιχριστος ο αρνουμενος τον πατερα και τον υιον Amplified: Who is [such a] liar as he who denies that Jesus is the Christ (the Messiah)? He is the antichrist (the antagonist of Christ), who [habitually] denies and refuses to acknowledge the Father and the Son. (Lockman)
1 João 2:18-23
MacArthur has a fairly detailed discussion of the Antichrist - "The Bible is clear that one man will be the final, most complete and powerful Antichrist. He will appear in the future history of the world in a time which is called the time of the Tribulation. This is a time that will end man's day. It is a time, a seven-year period of time divided into two three-and-half year sections in which Satan releases his power in the world, at the same time God releases judgment in the world. And there will be in that day a world ruler who is identified as the Antichrist. He is the culminating and final one, that's why we have here the singular "Antichrist is coming."" (See more discussion of Antichrist in Christians and Antichrists, Part 1) Complete Biblical Library Commentary - The spirit of Antichrist includes all false teachers and enemies of the truth. This opposition to God may be expected to increase and intensify as time goes on, culminating in the person and activities of one who will gather together under his banner all the anti-God forces in a final attempt to dethrone God. The Book of Revelation depicts his activities and defeat. Antichristos - Used 5x in 4v and not found in Septuagint - from these uses notice that one can derive a "descriptive definition" of antichrist as coming on the scene of the world in the last hour, this appearance even being a marker if you will of this time in world history. The antichrist lies, denies that Jesus is the Messiah (denies that He is fully God and fully Man) and by "default" denies God the Father. Antichrist does not agree that the Man Jesus came from God, again impugning His deity. Finally, antichrist is a deceiver, of which there are many throughout the entire world and they again deny that Jesus Christ was fully God, fully Man. Notice the resemblance of these characteristics to Satan, who is a liar (Jn 8:44, Ge 3:1-6) and a deceiver (Rev 12:9-10-note, 2Cor 11:3, 1Ti 2:14). And remember that the best defense against the lies and deception of the dark forces (whether demonic or human) is the truth, God's Word! Are you memorizing the Word of Truth so that you always have access to it in the moment of need. For example, notice Jesus' quick recall of the Word of truth, the sword of the Spirit (Eph 6:17-note) from Deuteronomy which He used to counter the frontal assaults from Satan - Mt 4:1-11. And remember that although Jesus was God, He emptied Himself of His divine prerogatives so that He might give us the perfect example of how a man can live in a fallen world. As such I am convinced that Jesus avidly memorized Scripture from His childhood (See Luke 2:40). See Memorizing His Word OR Memory Verses by Topic 1 John 2:18 Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. 1 John 2:22 Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 1 John 4:3 and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. 2 John 1:7 For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. Trench discusses antichrist - To me St. John’s words seem decisive, that resistance to Christ, and defiance of Him, this, and not any treacherous assumption of his character and offices, is the essential mark of Antichrist; is that which, therefore, we should expect to find embodied in his name; … one who shall not pay so much homage to God’s Word as to assert its fulfillment in himself, for he shall deny that Word altogether; hating even erroneous worship, because it is worship at all, and everything that is called ‘God’ (2Th. 2:4), but hating most of all the Church’s worship in spirit and in truth (Da 8:11); who, on the destruction of every religion, every acknowledgment that man is submitted to higher powers than his own, shall seek to establish his throne; and, for God’s great truth that in Christ God is man, to substitute his own lie, that in him man is God.” (Trench's New Testament Synonyms) The antichristos denies that there is a Christ; the pseudochristos affirms himself to be the Christ. Trench then discusses pseudochrist - The pseudochristos does not deny the being of a Christ; on the contrary, he builds on the world’s expectations of such a person; only, he appropriates these to himself, blasphemously affirms that he is the foretold One, in whom God’s promises and men’s expectations are fulfilled. The distinction, then, is plain. The antichristos denies that there is a Christ; the pseudochristos affirms himself to be the Christ. Both alike make war against the Christ of God, and would set themselves, though under different pretences, on the throne of His glory. And yet, while the words have this broad distinction between them, while they represent two different manifestations of the kingdom of wickedness, there is a sense in which the final ‘Antichrist’ will be a ‘Pseudochrist’ as well; even as it will be the very character of that last revelation of hell to gather up into itself, and to reconcile for one last assault against truth, all anterior and subordinate forms of error. He will not, it is true, call himself the Christ, for he will be filled with deadliest hatred against the name and offices, as against the whole spirit and temper of Jesus of Nazareth, the exalted King of Glory. But, inasmuch as no one can resist the truth by a mere negation, he must offer and oppose something positive in the room of that faith which he will assail and endeavor to utterly abolish. And thus we may certainly conclude that the final Antichrist will reveal himself to the world—for he too will have his apokalupsis (revelation) (2Th 2:3, 8), his parousia (advent) (2Thes 2:9)—as, in a sense, the Messiah of God, but still as the world’s saviour; as the one who will make the blessedness of as many as obey him, giving them the full enjoyment of a present material earth, instead of a distant, shadowy, and uncertain heaven.” (cp Rev 14:9-11) (Trench's New Testament Synonyms) RELATED RESOURCES: WHAT DOES GOD'S WORD SAY ABOUT THE BEAST, THE ANTICHRIST? - PART 1 - youtube video WHAT DOES GOD'S WORD SAY ABOUT THE BEAST, THE ANTICHRIST? - PART 2 - youtube video Discussion of the "Beast" in Revelation 13 Who is the beast of Revelation? Contrasts Between the Christ and the Antichrist What is the mystery of iniquity? Who is the son of perdition? Islamic antichrist? Will the antichrist be a Muslim? What is the unholy trinity in the end times? Who is the false prophet of the end times? What does it mean that greater is He that is in me than he that is in the world (1 John 4:4)? Will Christians see the Antichrist, or will the rapture occur before then? What is the meaning of 666? VERSES RELATED TO ANTICHRIST 2 John 1:7 For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. 1 John 2:22 Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. 1 John 2:18 Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. Matthew 24:24 For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. Mark 13:22 For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. Revelation 19:20 And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. 1 John 4:1-3 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. 2 Thessalonians 2:4 Who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Revelation 13:16-17 Also it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name. Mark 13:6 Many will come in my name, saying, ‘I am he!’ and they will lead many astray. Revelation 13:1 And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. 2 Thessalonians 2:3-4 Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Daniel 7:8 I considered the horns, and behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots. And behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things. Matthew 24:5 For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. Revelation 13:8 And all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain. 2 Corinthians 11:13-15 For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds. Revelation 20:2-5 And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Revelation 20:10 And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever. Luke 12:40 You also must be ready, for the Son of Man is coming at an hour you do not expect. Revelation 13:11 Then I saw another beast rising out of the earth. It had two horns like a lamb and it spoke like a dragon. QUESTION - What is the Antichrist? WATCH VIDEO ANSWER - First John 2:18 speaks of the Antichrist: “Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour.” The specific term antichrist is used five times in Scripture, twice here in 1 John 2:18 and once in 1 John 2:22; 4:3; and 2 John 1:7. So, what is this Antichrist that the apostle John refers to? The meaning of the term antichrist is simply “against Christ.” As the apostle John records in First and Second John, an antichrist denies the Father and the Son (1 John 2:22), does not acknowledge Jesus (1 John 4:3), and denies that Jesus came in the flesh (2 John 1:7). There have been many “antichrists,” as 1 John 2:18 states. But there is also coming the Antichrist. Most Bible prophecy/eschatology experts believe the Antichrist will be the ultimate embodiment of what it means to be against Christ. In the end times/last hour, a man will arise to oppose Christ and His followers more than anyone else in history. Likely claiming to be the true Messiah, the Antichrist will seek world domination and will attempt to destroy all followers of Jesus Christ and the nation of Israel. Other biblical references to the Antichrist include the following: The imposing, boastful king of Daniel 7 who oppresses the Jews and tries to “change the set times and the laws” (verse 25). The leader who establishes a 7-year covenant with Israel and then breaks it in Daniel 9. The king who sets up the abomination of desolation in Mark 13:14 (cf. Daniel 9:27). The man of lawlessness in 2 Thessalonians 2:1–12. The rider on a white horse (representing his claim to be a man of peace) in Revelation 6:2. The first beast—the one from the sea—in Revelation 13. This beast receives power from the dragon (Satan) and speaks “proud words and blasphemies” (verse 5) and wages war against the saints (verse 7). Thankfully, the Antichrist/beast, along with his false prophet, will be thrown into the lake of fire, where they will spend all eternity in torment (Revelation 19:20; 20:10). What is the Antichrist? In summary, the Antichrist is the end-times false messiah who seeks, and likely achieves, world domination so that he can destroy Israel and all followers of Jesus Christ. QUESTION - Who is the antichrist? ANSWER - There is much speculation about the identity of the Antichrist. Some of the more popular targets are Vladimir Putin, Prince William, and Pope Francis I. In the United States, former Presidents Barack Obama and Donald Trump are the most frequent targets. So, who is the Antichrist, and how will we recognize him? The Bible really does not say anything specific about where the Antichrist will come from. Many Bible scholars speculate that he will come from a confederacy of ten nations and/or a reborn Roman empire (Daniel 7:24-25; Revelation 17:7). Others see him as having to be a Jew in order to claim to be the Messiah. It is all just speculation since the Bible does not specifically say where the Antichrist will come from or what ethnicity he will be. One day, the Antichrist will be revealed. Second Thessalonians 2:3-4 tells us how we will recognize the Antichrist: “don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.” It is likely that most people who are alive when the Antichrist is revealed will be very surprised at his identity. The Antichrist may or may not be alive today. Martin Luther was convinced that the pope in his time was the Antichrist. During the 1940s, many believed Adolph Hitler was the Antichrist. Others who have lived in the past few hundred years have been equally sure as to the identity of the Antichrist. So far, they have all been incorrect. We should put the speculations behind us and focus on what the Bible actually says about the Antichrist. Revelation 13:5-8 declares, “The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty-two months. He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. He was given power to make war against the saints and to conquer them. And he was given authority over every tribe, people, language and nation. All inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world.” QUESTION - What is the spirit of the antichrist? ANSWER - The phrase spirit of the antichrist is found in 1 John 4:2–3: “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.” It’s vital to understand the context of John’s statements. A predominant worldview when he wrote this letter suggested that diverse spirits were at work in the world. Many false teachings, mystery religions, spiritual experiences, and variations of Christianity were emerging at the time. The spiritual atmosphere was not unlike the one present in our world today. People entertained countless views regarding truth. John presented a definitive solution for wading through this variety of beliefs and teachings. He instructed his readers to pay attention and test the spirits: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1). But how do we test the spirits? How can we discern which teachers are imparting truth? How do we recognize the spirit of the antichrist? These “spirits” John spoke of were not merely disembodied, supernatural beings. John taught that a prophet or teacher was the actual mouthpiece for a spirit. Spiritual doctrines are promulgated through human spokespersons. Teachers of truth are filled with the Spirit of God and thus are agents who speak for God. Teachers of falsehood are spreading the “doctrines of demons” (1 Timothy 4:1, NASB). So, the first test relates to theology or doctrine: “Every spirit that acknowledges that Jesus Christ has come in the flesh is from God” (1 John 4:2). We can ask, does the content of the person’s teaching acknowledge that Jesus Christ—fully God and fully human—has come in the flesh? If the answer is yes, then we know the Spirit of God inspires that person. If not, his entire teaching ought to be rejected. This particular test was especially apropos in John’s day, as the heresy of Gnosticism was becoming prevalent; Gnosticism taught that Jesus only appeared to have a human body but was not actually a flesh-and-blood person. Next, John says, “But every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist” (1 John 4:3). Anyone who does not acknowledge Jesus Christ as the Bible presents Him is inspired by the spirit of the antichrist. The word antichrist means “against Christ.” People who say that Jesus is not from God are controlled by the spirit of the antichrist. Satan opposes Christ, and he desires to deceive people into a false view of who Jesus is. The spirit of the antichrist teaches against Christ. To twist the truth about Jesus Christ is to pervert the gospel. Satan works to spread lies about Christ and keep people in the dark: “Many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist” (2 John 1:7). The spirit of the antichrist is the birds that eat the seeds along the path in Jesus’ parable (Mark 4:4, 15). It is “the god of this age” who blinds the minds of unbelievers, keeping them from seeing “the light of the gospel that displays the glory of Christ” (2 Corinthians 4:4). It is “the father of lies” (John 8:44). The spirit of the antichrist is “the great dragon . . . who leads the whole world astray” (Revelation 12:9). The Bible teaches that the world will eventually produce a world ruler, called “the beast” in Revelation, who will wield great power and demand worship of himself. He will have “a mouth to utter proud words and blasphemies” (Revelation 13:5) and is empowered by Satan (Revelation 13:2). He is called “the man of lawlessness . . . the man doomed to destruction” in 2 Thessalonians 2:3. This final Antichrist will be the culmination of the evil workings of Satan throughout the centuries. The Antichrist of the end times will embody all the deception and perversion of truth that the spirit of the antichrist has always promoted. Today, “the secret power of lawlessness is already at work” (2 Thessalonians 2:7). The same spirit that will empower the Antichrist of the last days is currently operating in the world to bring confusion and deception to the issue of Jesus Christ’s person and work. “This is the spirit of the antichrist, which you have heard is coming and even now is already in the world” (1 John 4:3). Even given the pervasive influence of the spirit of the antichrist, there is no need to fear. As John reminds us, the Spirit of truth indwells all believers and provides protection from the spirit of the antichrist: “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world” (1 John 4:4). We have some practical ways to distinguish the false spirit of the antichrist from the true Spirit of God: “[False prophets] are from the world and therefore speak from the viewpoint of the world, and the world listens to them. We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood” (1 John 4:5–6). Those who are influenced by the spirit of the antichrist are of the world. They have the same values as the world; therefore, the world listens to them. Those who acknowledge Christ have His Spirit of truth, and they embrace the apostles’ message. The gospel the apostles preached is never popular in the world, but it is that very gospel that holds the power to save, through God’s Spirit of truth (Romans 1:16). The believer’s job is to test the spirits carefully (1 John 4:1). We must be “wise as serpents and innocent as doves” (Matthew 10:16, ESV). We should not automatically embrace the message of any preacher or teacher simply because of his or her reputation or credentials; rather, we must listen cautiously to their Christology. What they say about Jesus is of utmost importance. Daniel Akin's introduction to the Antichrists - One of the important lessons we teach our children is how to tell time. With the creation of atomic clocks our accuracy is precise, and with the invention of digital watches our task has been made much easier. Still, in our time conscious culture, the ability to tell time, and tell it correctly, is of crucial importance. 2. The apostle John faced a similar challenge in the first century with respect to his spiritual children. It was essential that they be able to tell time, and tell it correctly. However, John’s task was even more imperative and important. The time that concerned him was not chronological, but theological, it was not time as man measures it, but time as God keeps it. You see, it was, it is, the last hour, as God reckons time. 3. John teaches us the clock is about to strike 12. The sand in the hourglass is almost gone. Time, as we know it, is about to run out. Midnight is almost here. How do we know? John says unmistakable evidence has appeared: the antichrists have come. 4. The word antichrist has a way of striking a sense of wonder, even fear, in our hearts and well it should. Given all the wild speculation and outrageous ideas that surface when antichrist is mentioned, it is essential that we have a balanced, biblical understanding about who he is and what he does. In these verses John teaches us 3 important lessons we must learn if we are to stand strong against the archenemy of our Savior. ILLUSTRATION - Albert Einstein was a man whose genius was so unique his name has become synonymous with genius. Being a bit eccentric, many stories evolved about this genius of a man. One of my favorites is the story of what supposedly happened on one his lecture tours. Einstein was on a lecture tour which took him from university to university, talking about the theory of relativity. He did not drive, so he had a special chauffeur who drove him from place to place. One day the chauffeur said to Einstein, "You know, I've heard this lecture so many times now I could give it myself." Einstein said, "O.K. The people at the next university have never seem me so they won't know who I am. You put on my clothes and I'll wear your uniform and cap. You introduce me as your chauffeur and I will introduce you as Dr. Einstein." Everything went according to plan, and the chauffeur delivered the speech on relativity without a hitch. His performance was flawless. But then something happened they had not anticipated. The moderator said, "We have about fifteen more minutes so I wonder if any of you would like to ask Dr. Einstein a question?" A mathematics professor stood up and asked a complicated, technical question involving mathematical formulas and language the chauffeur did not understand. When the professor finished his question, the chauffeur responded, "Sir, the solution to that problem is so simple I am really surprised you would even ask me to answer it. Anybody can answer that simple question. To prove it, I'm going to have my chauffeur come up and answer it." In his letter to the church, John introduced someone known as the "antichrist." But confusion prevailed as to how they could recognize this antichrist. - Brian Harbour Illustration of the Last Hour - IT'S LATE - A young boy was playing in his grandmother’s house near a large grandfather clock. Noontime was approaching, and when both hands of the old timepiece reached 12, the chimes began to ring. As he always liked to do, the boy counted each gong as it sounded. This time, however, something went wrong with the clock’s inner mechanism. Instead of stopping at 12, it kept right on chiming—13, 14, 15, 16 times. The boy couldn’t believe his ears! He jumped to his feet and ran into the kitchen, shouting, “Grandma! Grandma! It’s later than it’s ever been before!” In his excitement, the youngster expressed a truth we all would do well to consider. It is later than it’s ever been before—in the history of the world, in the days allotted to man, and on God’s calendar of events. With each passing hour, the words of James 5:8 take on added significance: “The coming of the Lord is at hand.” This fact is both comforting and sobering. It is reassuring to know that the day our Savior will come for us may be near. But at the same time, we must honestly ask ourselves, “Am I living in a way that will bring His commendation?” Think about it! May I live so that I will be ready With joy my Savior to meet, And feel no alarm at His coming But hasten His heralds to greet. —Anon. Be ready for the last moment by being ready at every moment. The Last Hour The sunset burns across the sky; Upon the air its warning cry The curfew tolls, from tower to tower, O children, 'tis the last, last hour! The work that centuries might have done Must crowd the hour of setting sun; And through all lands the saving name We must, in fervent haste, proclaim. The fields are white to harvest. Weep O tardy workers, as ye reap, For wasted hours that might have won Rich harvests ere the set of sun. We hear His footsteps on the way! O work, while it is called today, Constrained by love, endued with power, O children, in this last, last hour! —Clara Thwaites One of the characteristics of the Antichrist who will come in the last days is that he will be “a deceiver” (2 John 1:7) who turns many away from God by his lies and apparent miracles. His very name—Antichrist—clearly indicates his character as well as his mission: he will be sent into the world as Satan’s representative to oppose God at every turn. The Bible calls him “the man of lawlessness . . . [who] will exalt himself over everything that is called God or is worshipped . . . proclaiming himself to be God” (2 Thessalonians 2:3–4 NIV). Is the Antichrist alive today? No one can say for sure. But the Bible tells us a very important truth: the spirit of the Antichrist has often been among us. Satan is always at work to oppose God’s work, and some people deliberately take their stand with Satan, not God. What does all this mean? It means we must be sure of our own commitment to Christ. If our lives are not built on Christ’s truth, we can easily be led astray. Don’t let this happen to you! - Billy Graham A Little Relief - On this Day - Robert Morgan (365 amazing and inspiring stories ) During the days of Emperor Trajan, John the Apostle, the last surviving of the twelve disciples, passed away of natural causes. Then Trajan himself fell ill, suffered a stroke, developed dropsy, and died in 117 at age 64. His widow conspired with Hadrian to bring him to the throne. He was tall and elegant, his hair curly, and he sported a beard to hide the blemishes on his face. In 124–125, Emperor Hadrian provided a little relief for suffering Christians. Anti-Christian riots had broken out in Asia Minor, and the governor had written Hadrian for advice. The emperor, whose nod against the church might well have led to a Christian holocaust, proved neutral. He ordered cases against Christians tried, but he decreed that the defendants had to be proven guilty before they could be condemned. Slanderous attacks on them were forbidden. Now, if our subjects of the provinces are able to sustain by evidence their charges against the Christians I have no objection. But I do not allow them to have recourse to mere clamorous demands and outcries to this end. If therefore anyone accuses and proves that the aforesaid men do anything contrary to the laws, you will pass sentences corresponding to their offenses. On the other hand, I emphatically insist that if anyone demand a writ of summons against any of these Christians merely as a slanderous accusation, you proceed against that man with heavier penalties, in proportion to the gravity of his offense. But while Hadrian was indifferent toward Christianity, he was bitterly opposed to Judaism. He ordered Jerusalem rebuilt as a Roman colony and renamed Aelia Capitolina. Like a miniature Antichrist, he erected pagan altars on the temple site—leading to another Jewish uprising and bloodbath. It was during that same year, 135, that Hadrian, 59, fell sick with a painful, wasting illness. He begged for hemlock. No one would oblige him and he suffered three years before dying on July 10, 138. Children, this is the last hour. You heard that the enemy of Christ would appear at this time, and many of Christ’s enemies have already appeared. So we know that the last hour is here. Keep thinking about the message you first heard, and you will always be one in your heart with the Son and with the Father. 1 John 2:18,24 The Trumpeter and the Little Horn In Daniel, there is a description of the coming antichrist, the man of lawlessness who will rage against both God and Israel during the Great Tribulation. But 1 John 2:18 says there is a sense in which many antichrists have already come. In sixteenth-century Scotland, John Knox was quite sure he spotted some. Knox was born about 1514 in a village south of Edinburgh. He finished his education just as the winds of Reformation were blowing in from the Continent. Patrick Hamilton and, after him, George Wishart took up the Protestant cause. Both were burned at the stake. Advocates of the Scottish Reformation then turned to young Knox, asking him to assume spiritual leadership of the movement. Knox burst into tears and declined, but the group endorsed his call with acclamation, and Knox reluctantly agreed. His first sermon was to Protestant soldiers who had seized St. Andrew’s Castle where the Protestants were holed up. He chose for his text Daniel 7:24–25, concerning the little horn that would arise to terrorize the earth. Knox preached that the Roman Church had arisen from the wrecked Roman Empire and was the Antichrist. He described the debauched lives of various popes. He attacked the corrupted doctrines and practices of the priests. His message was so vivid, moving, fiery, and grounded in the theology of justification by grace through faith that Knox was afterward called the “Trumpeter of God.” But it was a sermon for which he paid dearly. St. Andrew’s fell, and its occupants, including Knox, were condemned to perpetual captivity aboard a galley ship. There in the ship’s bowels, he was chained to an oar, his scant clothing offering little protection from the drummaster’s whips. He suffered there for nineteen months before being released, upon which he promptly returned to the British Isles to continue the struggle for Reformation. Beware! You have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. —1 John 2:18 Today's Scripture :1 John 2:18-27 When Secret Service agents train bank tellers to identify counterfeit bills, they show them both fake money and real money, and they study both. To detect a counterfeit problem, they must look for the differences in the genuine bill compared to the counterfeit—and not the similarities. In 1 John 2, the apostle John helps to protect believers from heresy by showing them examples of counterfeit Christians and teachers. One of the signs of the last days is the coming of antichrists (1 John 2:18). Antichrists are those who claim to have His power and authority but don’t, or those who reject and oppose Him and His teachings. John gave three marks of false teachers who are controlled by the spirit of the antichrists: They depart from the fellowship (v.19), they deny Jesus as the Messiah (v.22), and they draw the faithful away from Jesus (v.26). He encouraged believers to protect themselves against the spirit of the antichrists by depending on the indwelling presence of the Spirit, knowing the truth, and remaining in fellowship with Jesus. For Further Study Find out how you can identify and protect yourself from spiritual danger by reading Jude: Recognizing The Danger Among Us Beware: The devil may add a few grains of truth to what is false. EXCURSUS ON CHRIST VERSUS ANTICHRIST This excerpt is from Dr. Tony Garland (whose commentary on Revelation is the best literal interpretation and is available free online - A Testimony of Jesus Christ) has an excellent summary of the Antichrist (A Testimony of Jesus Christ - The Beast), also known in the Revelation as the Beast. Dr
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MacArthur - The verse also places emphasis on the doctrine of the perseverance of the saints. Those genuinely born again endure in faith and fellowship and the truth (1Co 11:19; 2Ti 2:12). The ultimate test of true Christianity is endurance (Mk 13:13; Heb 3:14). The departure of people from the truth and the church is their unmasking. (Borrow MacArthur Study Bible) Continuance is the test of reality. -- F F Bruce Paul said I am "confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus." (Php 1:6) W E Vine - It was according to the divine purpose that these teachers should be manifested in their true character, as not belonging to the family of God. The apostle is not teaching here that a Christian cannot fall away and backslide. That is not the subject with which he is now dealing. He is making clear the distinction between the genuine and the false in matters of doctrine, as he does in the next chapter in regard to matters of practice. (Collected writings of W. E. Vine) John Stott explains that "Light is shed by this verse upon… the perseverance of the saints… ‘He who stands firm to the end will be saved’ (Mark 13:13+), not because salvation is the reward of endurance, but because endurance is the hallmark of the saved. If the false teachers had belonged to us, they would have remained with us. This is stated as a principle. Those who belong to us stay with us. Future and final perseverance is the ultimate test of a past participation in Christ (cf. Heb. 3:14). ‘Those who fall away’, on the other hand, ‘have never been thoroughly imbued with the knowledge of Christ but only had a slight and passing taste of it’ (Calvin). (BORROW The Letters of John) Perseverance - Baker's Evangelical Dictionary of Biblical Theology Perseverance - Holman Bible Dictionary Perseverance of the Saints - Dr Wayne Grudem Perseverance of the Saints - 2 lectures by Dr Grudem - see Chapter 40 Systematic Theology What is apostasy and how can I recognize it? - Here is an interesting excerpt indicates that apostates do not always "go out from the church!" "A recent example of this process is a 2010 study done by prominent atheist Daniel Dennett and Linda LaScola called “Preachers Who Are Not Believers”. Dennett and LaScola’s work chronicles five different preachers who over time were presented with and accepted heretical teachings about Christianity and now have completely fallen away from the faith and are either pantheists or clandestine atheists. One of the most disturbing truths highlighted in the study is that these preachers maintain their position as pastors of Christian churches with their congregations being unaware of their leader’s true spiritual state." If our salvation is eternally secure, why does the Bible warn so strongly against apostasy? See in depth commentary on Hebrews 10:26-31 a passage that deals with the fate of those who apostasize. Went out (1831) exerchomai from ex = out + erchomai = to come) In early literature exerchomai refers to going out of a place, of words which go out of a man, of sicknesses which leave a man, and of time which passes. It is usually used of living beings. In the Septuagint the word is used of coming forth out of the earth and of the fruit of a man’s body or lips. It especially refers to works that proceed from God. (1) literally go or come out of (Jn 4.30); go forth or away, depart (Mk 1.35), opposite me,nw (remain); from a ship disembark (Mk 6.54); of liquids flow out (Jn 19.34); with an infinitive of purpose go forth or out to do something (Mt 11.7); (2) figuratively, of thoughts and words proceed, go forth, come out (Jas 3.10); (3) of evil spirits that leave a person come or go out (Mk 1.25); (4) euphemistically leave the world, die ( 1Co 5.10); (5) in John's Gospel of Jesus' birth come forth from God (Jn 8.42); (6) figuratively be gone, disappear (Acts 16.19). USES IN JOHN'S EPISTLES - 1Jn 2:19, 1Jn 4:1, 2Jn 1:7, 3Jn 1:7. Remained (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. Meno can mean "to take up permanent residence" or "to make yourself at home." Meno is the root of the Greek noun mone which means mansion or habitation (Jn 14:2, 23). More than one half of the uses of meno are by John in his Gospel and letters. Louw-Nida - 1. stay, remain, abide (to remain in the same place over a period of time) (Acts 27:31); 2. wait for, remain in a place or state, and expect something in future (Acts 20:5); 3. continue to exist, remain in existence (Mt 11:23); 4. keep on, continue in an activity or state, as an aspect of an action (2Jn 9) Shown (made manifest, disclosed, revealed) (5319) phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest (see Vine's below), to cause to be seen or to make something clear. BDAG (borrow) summarized - 1, to cause to become visible, reveal, expose publicly (w. relatively more focus on the sensory aspect than on the cognitive 2. to cause to become known, disclose, show, make known Liddell-Scott - to make manifest, N.T. II. to make known or famous:-Pass. to become so, Hdt. PHANEROO is used 9 times (out of a total of 49 NT uses) in First John - 1 John 1:2; 2:19, 28; 3:2, 5, 8; 4:9 and all except 1Jn 2:19 refer to the appearance of Christ (first or second coming). 1 John 2:19 - WITH US-NOT OF US BY THEODORE EPP We are able to detect who the antichrists are: "They went out from us, but they were not of us" (1 John 2:19). This does not mean that they left a particular denomination or church. They left the fundamental doctrine of Jesus Christ. The Word says they were never born again. Verse 19 makes that abundantly clear. The words "no doubt" are in italics in some translations, indicating that they were added by the translators. Consequently, the verse actually says, "They went out from us, but they were not of us; for if they had been of us, they would have continued with us." True Christians are recipients of eternal life, and therefore "they shall never perish, neither shall any man pluck them out of my hand," the Saviour said. "My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. I and my Father are one" (John 10:28-30). The person who has eternal life cannot be taken away from God. A true child of God will not accept any doctrine that denies that Jesus was and is the eternal God. A person who says that Jesus is not God is not a child of God and cannot go to heaven. "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist" (2 John 1:7). Adrian Rogers - 1 John 2:19 - This verse talks about those who begin for a while and then walk away from the faith. These people start out for God, continue for a season, and then go back to the old way. Someone might say, "They lost their salvation." But John says, "No, they walked away from us because they were not really of us. Had they truly been one of us, they would no doubt have continued on with us." Here's a saying I like that sums it up: "The faith that fizzles before the finish had a flaw from the first." They never really knew the Lord. F B
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MacArthur - John’s point is that believers must not rely on human wisdom or man-centered philosophy (cf. 1 Cor. 1:18–2:9; Col. 2:8) but on the teaching of God’s Word by Spirit-gifted human teachers and the illuminating work of the Holy Spirit. (See 1-3 John MacArthur New Testament Commentary - Page 103) In a parallel passage describing the New Covenant promise to the house of Israel and the house of Judah (Jer 31:31-33), Jeremiah recorded "They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for (term of explanation - What is God explaining?) they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” (Jer 31:34+) As an aside it is often a surprise to many modern saints to come to the realization that the New Covenant was not promised initially to the Gentiles but to the Jews, and it is a promise that has not yet been completely fulfilled, but will be when Messiah returns (see Ro 11:25-27+). William
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MacArthur - Any denial, deviation, or distortion of the scriptural view of Jesus Christ—His incarnation (Matt. 1:18–25; John 1:14); that He is both Son of God (Mark 1:1) and Son of Man (John 9:35–37), the promised Prophet (Deut. 18:15, 18), Priest (Heb. 4:14–5:10), King (Isa. 9:7; John 12:12–15), and Redeemer (1 Cor. 1:30; Gal. 3:13; 4:4–5; cf. Isa. 59:20)—constitutes the spirit of antichrist. (See 1-3 John MacArthur New Testament Commentary - Page 100) John Stott - "The antichrists probably taught (as some later Gnostics certainly taught) that Jesus was born and died a man, and that ‘the Christ’, by which they meant a divine emanation, was within him only during his public ministry, descending upon him at his baptism and leaving him before the cross. They thus denied that Jesus was or is (estin, 1Jn 2:22) the Christ or the Son. They made Him a mere man who for a brief period was invested with divine powers or even adopted into the Godhead, but they denied that the Man Jesus and the eternal Son were and are the same Person, possessing two perfect natures, Human and Divine. In a word, they denied the incarnation. John’s black and white contrasts are healthily clear-sighted. Opposing views are not to him ‘complementary insights’ but ‘truth and error’ (cf. 1Jn 2:21, 27). If we claim to enjoy fellowship with God while we walk in darkness, ‘we lie’ (1Jn 1:6). He who says he knows God but disobeys his commands ‘is a liar’ (pseustēs, 1Jn 2:4). So is the person who claims to love God but hates his brother (1Jn 4:20). But what shall be said of him who denies that Jesus is the Christ? We must pronounce him ‘the’ liar (ho pseustēs, 1Jn 2:22, rv, rsv, neb, niv), the liar par excellence. Indeed, you can tell that this is the arch-lie, because he who perpetrates it is none other than the antichrist, not the personal antichrist who is still to come (see 1Jn 2:18), but a living embodiment of the spirit of antichrist (1Jn 4:3; cf. 2 John 1:7). The heretics’ theology is not just defective; it is diabolical. The fundamental doctrinal test of the professing Christian concerns his view of the Person of Jesus. If he is a Unitarian, or a member of a sect denying the Deity of Jesus, he is not a Christian. Many strange cults which have a popular appeal today can be easily judged and quickly repudiated by this test. The extreme seriousness of the lie is that a second denial is implicit in the first: he denies the Father and the Son. (BORROW The Letters of John) Steven
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MacArthur: The genuine son in the context is Christ Himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Ro 8:2; Gal 5:1). (Borrow The MacArthur Study Bible).
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MacArthur - Although John knew that the true sheep could never lose their salvation (John 10:27-29; cf. 1Pe 1:5), he exhorted his audience to persevere, to let that [truth] abide in them which they heard from the beginning. Believers are commanded to actively persevere in the truth because it is the gracious means by which they are sanctified (Jn 8:31; 1Cor. 15:1-2; Phil. 2:12-13; Col 1:22-23; 2Ti 3:14) even as faith is the means by which they are graciously justified (Ro 3:24-26). (1-3 John- MacArthur New Testament Commentary) Let that abide (3306)(meno - see in depth word study below) means to stay, to remain. John uses meno 3 times in this one sentence! See a more detailed word study on meno below. In the first use of meno, John issues a command (present imperative see our need to depend on the Holy Spirit to obey) calling for them to continually let that which they had heard continually abide in them. Let that message have its free course in their lives! How would they (we) do that? They (we) would have to be in the message (so to speak), in the Word, which practically for believers today means we need to continually (daily) be reading the Word (cp the command in Col 3:16-note). Ultimately, the only way to fulfill the command (under grace, not law) is by dependence upon a supernatural Source, the enabling power of the Holy Spirit Who continually gives us both the desire and the power to do what is pleasing to the Father (Study Php 2:12-13 which describes our responsibility in Php 2:12-note and God's provision of supernatural power in Php 2:13-note), in this case to make the Word of Truth they had heard (and which we now possess) continually be at home in their (our) innermost being. Notice also that meno is in the active voice which means that John's readers must make a choice of their will (albeit one that is initiated and energized by the Spirit) to see that the truth they had heard remains comfortably at home in their heart. Compare Paul's exhortation to the saints at Colossae, who were also faced with the influx of false "antichrist" teaching: See to it (present imperative = command to make this your habitual practice - Why? Because false teachings will continually be coming into the church via books, websites, even doctrinally unsound songs, etc. Note again the only way to fulfill this command is by a supernatural source, which is by continual reliance on the supernatural power of the Spirit) that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. For in Him all the fullness of Deity dwells in bodily form, and in Him you have been made complete, and He is the head over all rule and authority." (Col 2:8-10-note) "Let the Word of Christ richly dwell (present imperative = command to make an intentional effort, again not self effort but effort stimulated by the Spirit, to seek Christ in His Word so the powerful, living and active Word might be at home in our heart, because our hearts are so prone to wander AND then they begin to wonder!) within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God." (Col 3:16-note) Deffinbaugh - The Greek word (meno) translated remain (abide) can also be translated reside. One (remain means) to stay somewhere, and the (reside) is to take up residence. The teaching of the apostles must remain (reside) in the readers in order for the readers to remain (reside) in the Son and in the Father. If that happens, then they will have eternal life (1Jn 2:25). (Layman's Bible Commentary - Volume 12: Hebrews thru Revelation) A prerequisite for letting the word abide in one, is recognition that God's Word is a precious, priceless treasure! A beautiful and touching story is told of a young French girl who had been born blind. After she learned to read by touch, a friend gave her a Braille copy of Mark’s gospel. She read it so much that her fingers became calloused and insensitive. In an effort to regain her feeling, she cut the skin from the ends of her fingers. Tragically, however, her callouses were replaced by permanent and even more insensitive scars. She sobbingly gave the book a goodbye kiss, saying, “Farewell, farewell, sweet word of my heavenly Father.” In doing so, she discovered that her lips were even more sensitive than her fingers had been, and she spent the rest of her life reading her great treasure with her lips. Would that every Christian had such an appetite for the Word of God! Old John
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MacArthur says "Those who continue in what they have heard show that what they have heard from the beginning abides in them, and they also will abide in the Son and in the Father (1Jn 3:17; 4:13)." MacArthur goes on to quote from the Westminster Confession of Faith regarding the understanding of truth and perseverance: All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. (Chapter 1: Article 8) They, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved. (Chapter 17: Article 1 B F Westcott - The presence of the divine life carries with it of necessity the possession of divine fellowship. Alexander Ross - As abiding in the Son is the secret of fruitfulness (Jn 15:4-5), so it is only by abiding in the Son that we can enjoy real fellowship with the Father.. (The Epistles of James and John- New International Commentary) Classic Bible Commentary - (Will) Abide in you. Here is the fruit of perseverance: those in whom God's truth remains, remain in God. (Edited by Owen Collins) W E Vine - As Christ the Son of God is the truth, and as the Word of God which is taught is the truth, to abide in the truth is to abide in Him who is the Son of the Father, and therefore in the Father too, for the Son and the Father are one. John
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MacArthur - Meno is used in a theological sense to refer to the truth that resides in believers (1John 2:14, 24-27; cf. John 5:38 where Jesus upbraids the unbelieving Jews for not having the Word abiding in them), to true believers abiding in the Word (John 8:31) and thus not being in spiritual darkness (John 12:46), to the Spirit abiding in believers (John 14:17; cf. 1 John 4:12, 15, 16) and, most significant, to believers abiding in Christ (John 6:56; 14:10; 15:4-7, 9-10; 1 John 2:6, 10, 28; 3:6, 24; 4:13). The truth of the Word, which abides in believers forever, gives them “the mind of Christ” (1Cor. 2:16). (SEE 1-3 John MacArthur New Testament Commentary - Page 219) Romans 6:1 uses the cognate epimeno -
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MacArthur: Abides with you and will be in you indicates some distinction between the ministry of the Holy Spirit to believers before and after Pentecost. While clearly the Holy Spirit has been with all who have ever believed throughout redemptive history as the source of truth, faith, and life, Jesus is saying something new is coming in His ministry. John 7:37-39 indicates this unique ministry would be like “rivers of living water.” Acts 19:1-7 introduces some Old Covenant believers who had not received the Holy Spirit in this unique fullness and intimacy. Cf. Acts 1:8; 2:1-4; 1Co 12:11-13. (Borrow The MacArthur Study Bible). John 14:25 "These things I have spoken to you while abiding with you. Comment: While meno in this verse clearly speaks of Jesus' physically continuing in a place with His disciples, it also clearly implies fellowship, intimacy, communion. In short, meno here implies more that just position (i.e., more than them just physically remaining with the disciples), but includes the ideas of friendship (cp Jn 15:13-15), companionship and harmony. John 15:4+ "Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. Abide in Me: Among other things meno speaks of fellowship, intimacy, communion, dependence (of the disciple depending on Jesus to bear fruit through him). In the New Covenant, abiding in Jesus speaks of the disciple being continually filled with (Eph 5:18) and walking in the power (Gal 5:16) of the indwelling Spirit of Christ (Ro 8:9), Who gives the yielded, surrendered disciple the desire and the power to bear fruit (Php 2:12-13) and Who brings forth this fruit from those who are in fellowship, communion, and intimate relationship with Jesus (Gal 5:22-23). Bible Knowledge Commentary: What does it mean to remain (abide)? It can mean, first, to accept Jesus as Savior (cf. Jn 6:54, 56). Second, it can mean to continue or persevere in believing (Jn 8:31 [“hold” is remain]; 1John 2:19, 24). Third, it can also mean believing, loving obedience (John 15:9-10). Without faith, no life of God will come to anyone. Without the life of God, no real fruit can be produced. John
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MacArthur: The only person who can pass the test of obedience and realize full assurance is the one who … abides in Him—because Jesus Christ is the perfect role model for obeying the Father… Believers draw spiritual life from the Lord Jesus Christ, even as branches do from a vine. To abide in Christ is to remain in Him—not a temporary, superficial attachment, but a permanent, deep connection (cf. Luke 9:23; John 6:53-65; Phil. 1:6; 2:11-13). Such authentic abiding in the Savior characterizes those who “continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that [they] have heard” (Col. 1:23; cf. Col 2:7; Eph. 3:17), because they are truly regenerate—new creatures who possess irrevocable eternal life. John made it perfectly clear that those who claim to abide in Christ must walk in the same manner as He walked. Walk is a metaphor for daily conduct by believers. (1, 2, 3 John : MacArthur NT Commentary)
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MacArthur: Abides. The word (abides) conveys the idea of the permanence of the new birth which cannot be reversed, for those who are truly born again are permanently transformed into a new creation (2Co 5:17; Gal 6:15; Eph 2:10). he cannot sin. This phrase once again conveys the idea of habitual sinning (see 1Jn 3:4, 6). (Borrow The MacArthur Study Bible). 1 John 3:14 We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. NET Note: The one who does not love remains in death. Again, the author has the secessionist opponents in view. Their refusal to show love for the brothers demonstrates that they have not made the transition from (spiritual) death to (spiritual) life, but instead have remained in a state of (spiritual) death. (1 John 3) 1 John 3:15 Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. MacArthur: John presents the second of 3 characteristics of the devil’s children with respect to their lack of love. Hatred is spiritually the same as murder in the eyes of God, i.e., the attitude is equal to the act. Hate is the seed that leads to murder, as seen in the example of the hatred of Cain for Abel that resulted in murder. (Borrow The MacArthur Study Bible). Ryrie: The person who habitually hates his fellow man would act just as Cain did. Such a person is unsaved. (The Wycliffe Bible Commentary) NET Note: The verb menō in 1Jn 3:15 refers to a spiritual reality (eternal life) which in this case does not reside in the person in question. To speak in terms of eternal life not “residing” in such an individual is not to imply that at some time in the past this person did possess eternal life and subsequently lost it, however. The previous verse (1Jn 3:14) makes it clear that the individual under discussion here has “remained” in death (the realm of spiritual death) and so has never possessed eternal life to begin with, no matter what he may have claimed. Taken together with the use of in 1Jn 3:14, the use here implies that the opponents have “remained” in death all along, and have not ever been genuine believers. Thus “residing” rather than “remaining” is used as the (NET) translation for menousan here. Once again the verb menō is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. Although the author uses the indefinite relative whoever ( hos d’ an), it is clear that he has the opponents in view here. This is the only specific moral fault he ever charges the opponents with in the entire letter. It is also clear that the author sees it as impossible that such a person, who refuses to offer help in his brother’s time of need (and thus ‘hates’ his brother rather than ‘loving’ him, cf. 1Jn 3:15) can have any of the love which comes from God residing in him. This person, from the author’s dualistic ‘either/or’ perspective, cannot be a believer. The semantic force of the deliberative rhetorical question, “How can the love of God reside in such a person?“, is therefore a declarative statement about the spiritual condition of the opponents: “The love of God cannot possibly reside in such a person.” (1 John 3) 1 John 3:17 But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? NET Note: The author is not saying that the person who does not love his brother cannot love God either (although this may be true enough), but rather that the person who does not love his brother shows by this failure to love that he does not have any of the love which comes from God ‘residing’ in him (the Greek verb used is menō). Once again, conduct is the clue to paternity. 62 sn Once again the verb menō is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. (1 John 3) MacArthur: Genuine Christian love expresses itself in sacrificial giving to other Christians’ needs (i.e., “his brother”). It is a practical love that finds motivation in helping others (1Ti 6:17-19; Heb 13:16; Jas 2:14-17). Where it does not exist, it is questionable that God’s love is present. If that is so, it is also questionable whether the person is the Lord’s child (1Jn 3:14). (Borrow The MacArthur Study Bible). 1 John 3:24 The one who keeps His commandments abides (dwelleth - KJV) in Him, and He in him. We know by this that He abides (abideth - KJV) in us, by the Spirit whom He has given us. NET Note: The verb resides (menō) here and again in the second clause of 1Jn 3:24 refers to the permanence of relationship between God and the believer, as also in 1Jn 2:6; 4:12, 13, 15, 16 (3x). (1 John 3) Ryrie: Obedience also results in abiding. Dwelleth. This word is translated “abide” in Jn 15. Thus, the sentence is a definition of abiding. To abide is to keep his commandments. And the Holy Spirit bears witness to the fact that Christ abides in us. (The Wycliffe Bible Commentary) 1 John 4:12 No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. NET Note: The phrase “God resides in us” in 1Jn 4:12 is a reference to the permanent relationship which God has with the believer. Here it refers specifically to God’s indwelling of the believer in the person of the Holy Spirit, as indicated by 1Jn 4:13b. Since it refers to state and not to change of status it is here translated “resides” (see 1Jn 2:6). (1 John 4) 1 John 4:13 By this we know that we abide in Him and He in us, because He has given us of His Spirit.
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MacArthur: It is used in a theological sense to refer to the truth that resides in believers (1John 2:14, 24-27; cf. John 5:38 where Jesus upbraids the unbelieving Jews for not having the Word abiding in them), to true believers abiding in the Word (John 8:31) and thus not being in spiritual darkness (John 12:46), to the Spirit abiding in believers (John 14:17; cf. 1 John 4:12, 15, 16) and, most significant, to believers abiding in Christ (John 6:56; 14:10; 15:4-7, 9-10; 1 John 2:6, 10, 28; 3:6, 24; 4:13). The truth of the Word, which abides in believers forever, gives them “the mind of Christ” (1Cor. 2:16). (Borrow The MacArthur Study Bible). 2 John 1:9 Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. NET Note: Here menō has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.” The verb meno is used only here (twice in this verse) in the Johannine letters in connection with “teaching” but in the Gospel of John it is used three times with reference to the teaching of Jesus himself (Jn 7:16, 17; 18:19). MacArthur: A failure to be faithful to the fundamental, sound doctrines of the faith (a proper view of the person and work of Christ, love, obedience) marks a person as having never been born again (1Jn 2:23; 3:6-10; 4:20, 21; 5:1-3). The word “abide” has the idea of constant adherence and warns that these fundamentals are not open to change or subject to the latest trends or philosophical fads. (Borrow The MacArthur Study Bible). Ryrie: Others should be examined on the basis of their abiding in the teaching of Christ. Transgresseth. Better, goeth on, i.e., in the profession of Christianity without the reality of abiding in the doctrine of Christ. Doctrine of Christ. That which he taught at his coming. He hath both the Father and the son. The fuller expression in the positive part of the verse shows that, in the negative statement that precedes it, not to have God is also not to have Christ. (The Wycliffe Bible Commentary) ESV Study Bible: Does not have God, i.e., does not have eternal life in fellowship with God. Threats to church purity come not only from the outside but often from within. (BORROW ESV Study Bible) Life Application Bible: the false teachers and their followers did not have fellowship with God. To turn away from the truth of Christ is to turn away from God. (BORROW Life application New Testament commentary) Revelation 17:10-note and they are seven kings; five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while. Hastings Dictionary of the New Testament entry on Abiding - As in the Gospels, so in Acts and Ephesians we find both the local and the ethical connotations of this word, which in almost every case is used to render meno or one of its numerous compounds (epi-, kata-, para-, pros= hupo-). With the purely local (simply describes abiding in a physical place or locale) usages we have here no concern; but there is a small class of transitional meanings which lead the way to those ethical connotations which are the distinctive property of the word. Among these may be mentioned the several places in 1 Corinthians 7, where Paul, dealing with marriage and allied questions (? in view of the Parousia), speaks of abiding in this state or calling. In the same Epistle note also 1Corinthians 3:14 If any man's work abide" and 1Corinthians 13:13 "And now abide faith, hope, love." [Note: Popular opinion, based on a well-known hymn (Par. 4913f.), very erroneously makes faith and hope pass away, only love abiding.] Similarly we are told of the persistence (a ) of Melchizedek's priesthood (Hebrews 7:3 ), (b ) of the Divine fidelity even in face of human faithlessness (2Timothy 2:13 ), and (c ) of the word of God (1Peter 1:23 ). It is, however, in the First Epistle of John, as in the Fourth Gospel, that we get the ethical use of abiding most fully developed and most amply presented. But, while in the Gospel the emphasis is laid on the Son's abiding in the Father and Christ's abiding in the Church, in 1 John 2:24; 1 John 2:27 the stress is rather on the mutual abiding of the believer and God (Father and Son). Note the following experimental aspects of the relation in question. 1. The believer as the place of the abiding. -A somewhat peculiar expression is found in 1 John 2:27 , where we read: "The anointing abideth in you.' By chrisma is meant the gift of the Holy Spirit (cf. 2Corinthians 1:21 ), whose presence in the heart gives the believer an independent power of testing whatever teaching he receives (cf. "He shall take of mine and shall show it unto you,' Jn 16:15 )." [Note: the words of 1 John 2:27 gave rise to the practice or anointing with oil at baptism.] In 1 John 2:14 it is said that the word of God abideth in 'young men'; but it is also the meaning in 1John 2:24; while in 1 John 3:24 Christ is mentioned as abiding in them 'by the Spirit.' In each passage we have a subtle instance of the perfectly natural way in which the operation of the risen Christ on the heart is identified with that of the Spirit. The believer's soul is thus mystically thought of as the matrix in which the Divine energy of salvation, conceived of in its various aspects, is operative as a cleansing, saving, and conserving power, safeguarding it from error, sin, and unfaithfulness. 2. The abiding place of the believer. -In 1 John 2:24 we have the promise that 'if the [word] heard from the beginning' remains in the believer's heart, he shall 'continue in the Son' and in the Father (cf. 1 John 3:6 ). This reciprocal relation between the implanted word and the human environment in which it energizes is peculiarly Johannine. Secondary forms of the same idea are found in 1John 2:10 ('he that loveth his brother abideth in the light'), and in 1 John 3:14 ('he that hateth his brother abideth in death'). In 1John 2:6 we have the fact that the believer abides in Christ made the ground for a practical appeal for consistency of life, and in 1John 2:28 the reward of such living is that the believer 'abideth for ever,' i.e. has eternal life. As a general principle, in the use of this word we find a striking union of the mystical and the ethical aspects of the Christian faith. (Abiding - Hastings' Dictionary of the New Testament) John uses the verb meno only thrice in its literal sense in the, Gospel ( John 2:12; John 4:40; John 10:40 ); he seems almost jealously to reserve it for metaphorical, i.e. ethical, application. Thompson Chain Reference - Abiding in Christ Results in New Life 2 Corinthians 5:17 MENO IN THE SEPTUAGINT Meno - 53 verses in the non-apocryphal Septuagint - Ge 24:55; 45:9; Ex 9:28; Lev 13:5, 23, 28, 37; Nu 30:4, 8-9, 12; 1Sam 20:11; 2Sam 18:14; 2Ki 7:9; 9:3; Job 15:23, 29; 21:11; 36:2; Ps 9:7; 33:11; 89:36; 102:12; 111:3, 10; 112:3, 9; 117:2; Pr 15:22; 19:21; Eccl 7:15; Isa 5:2, 4, 7, 11; 8:17; 10:32; 14:20, 24; 27:9; 30:18; 32:8; 40:8; 46:7; 59:9; 66:22; Jer 46:15; Da 4:26; 6:12, 26; 8:19; 11:6; Zech 14:10. Notice the uses of meno below -- note the things that continue - God Himself, His counsel, His descendants, His righteousness, His praise, His truth, His Word. In short, we who are in Christ have a Solid Rock on which to stand and in which to hide, not just in this life, but in the life to come! Let us sound forth His praises forever (Ps 111:10)! (Ps 9:7) But the LORD abides forever; He has established His throne for judgment, (Ps 33:11) The counsel of the LORD stands forever, The plans of His heart from generation to generation. (Ps 89:36) “His descendants shall endure forever And his throne as the sun before Me. (Ps 102:12) But You, O LORD, abide forever, And Your name to all generations. (Ps 111:3) Splendid and majestic is His work, And His righteousness endures forever. (Ps 111:10) The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments; His praise endures forever. (Ps 112:3) Wealth and riches are in his house, And his righteousness endures forever. (Ps 112:9) He has given freely to the poor, His righteousness endures forever; His horn will be exalted in honor. (Ps 117:2) For His lovingkindness is great toward us, And the truth of the LORD is everlasting. (the truth of the Lord endures for ever) Praise the LORD! (Isa 40:8) The grass withers, the flower fades, But the word of our God stands forever. Complete Biblical Library Greek-English Dictionary - In the Septuagint menō is also significant in reference to God and to people and things relating to God. God is the abiding one. He is distinct from our changing world because of His characteristic of immutability. To say that God is immutable does not mean, as in Greek philosophy, that God cannot be moved (e.g., by prayer) or is static; instead, immutability denotes God’s steadfastness to His people. The eternalness of God’s Word and His love expresses the never-ending quality of our relationship with Him. He is the God who endures forever (Daniel 6:26); His counsel remains (Isaiah 14:24); His Word stands forever (Isaiah 40:8); and the new heavens and new earth He is going to create will endure before Him (Isaiah 66:22). Roy Zuck - Believing and abiding. One of the most important terms John used to express the permanency of relationship between the believer and God is the Greek verb menō . It is variously translated by the niv as “dwell in” (John 5:38), “remain” (Jn 15:7), “live” (1 John 2:10, 14), and “continue” (2 John 1:9). It is not possible to offer a single translation which does justice to every context in which the word is found, but one of the most versatile translations is “reside,” which conveys the nuance of permanence without the implication of possible departure implied by “remain.” On one level John used this word to describe the indwelling of various attributes and gifts of God in the believer and reciprocally the residing of the believer in various attributes. God’s word or Jesus’ word is said to reside in the believer (John 5:38; 15:7; 1 John 2:14, 24). Reciprocally the believer is said to reside in Jesus’ word (John 8:31). God’s love resides in believers but not in unbelievers (1John 3:17), while reciprocally the believer is said to reside in Jesus’ love (John 15:9-10) and God’s love (1John 4:16). God’s truth resides in believers (2John 1:2) as does God’s anointing (1John 2:27) and God’s seed (1Jn 3:9). Eternal life does not reside in a murderer, but by implication does reside in believers (1Jn 3:15). On the other hand, believers are said to reside “in the light” (1Jn 2:10; cf. John 12:46 where believers do not remain in darkness). The one who remains in the teaching of Christ “has the Father and the Son” (1Jn 2:24) while the one who does not remain “does not have God” (2John 1:9). On another level John used the verb menō to describe the mutual indwelling of the Father, the Son, and the believer. Sometimes this is expressed in terms of the mutual relationship between Jesus and the believer. In the Bread of Life discourse Jesus declared, “Whoever eats my flesh and drinks my blood remains in me, and I in him” (John 6:56). On another occasion Jesus told His disciples, “Remain in me, and I will remain in you” (Jn 15:4). In 1 John 4:15 the mutuality of relationship between God the Father and the believer is emphasized. “If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God.” The verb menō is also used to describe the mutual relationship between the Father, the Son, and the believer. “See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father” (1John 2:24). In John 14:10 Jesus used menō to describe His relationship with the Father, obviously a permanent relationship. The relationship between Jesus and the Father is the model for the relationship between Jesus and His disciples. It is, therefore, not surprising that when Jesus spoke to His disciples about the status of their relationship to Him in His Farewell Discourse (John 15:1-17), He used terminology that implied the mutuality and permanence of their relationship. Thus menō is used eleven times in those seventeen verses. Mutuality of relationship is explicitly stated by Jesus (Jn 15:4–5). The presumption is that the disciples present as Jesus spoke would indeed remain and continue. The prime example of one who did not remain is Judas (Jn 15:6), who had already departed from Jesus’ presence (Jn 13:30). For John, Judas’s failure to remain with Jesus demonstrates that he never genuinely belonged to Jesus in the first place, just as in 1John 2:19 the departure of the opponents with their errant Christology demonstrates that they never genuinely belonged to the group of believers to whom John wrote. Regarding the secessionist opponents mentioned in 1 John, a similar thought is expressed by the apostle in 2 John 1:9: “Anyone who runs ahead and does not continue [menōn] in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.” John’s expectation was that genuine believers (disciples) would continue with Jesus. In John 8:31 Jesus declared, “If you hold [meinēte] to my teaching, you are really my disciples,” and it quickly became clear that those to whom He was speaking were not genuine disciples of His (Jn 8:37, 40, 42, 44, 47, 52, 59). As already noted in the discussion of belief in the Johannine epistles, John expected genuine faith to result in a lifestyle obedient to Jesus’ commands (especially the commandment to love one another; 1John 2:7-11). (See page 228 - BORROW - A Biblical Theology of the New Testament- Roy B. Zuck, David Lowery, Darrell Bock, W Hall Harris, Mark Bailey, Buist Fanning III) ABIDING W. L. Kynes Source: Dictionary of Jesus and the Gospels (borrow a copy) ABIDING As a common translation of the Greek verb menein, “to abide” has rich theological associations in the Fourth Gospel where 40 of the 112 NT occurrences of the verb occur (it appears another 26 times in the Epistles of John). It is used to communicate the enduring character of Christ*, and more importantly, when used with the preposition “in” and a personal object, it points to the relationship of mutual indwelling of the Father, the Son (see Son of God) and the believer. 1. Abiding As a Quality of Character In the Greek OT menein, when used in a theological sense, most commonly speaks of the abiding character of God*. In contrast to the transitory nature of all things human, God remains, he endures, he is immutable. In the NT period this was considered to be a trait of the Messiah also, as evidenced by the crowds in John’s Gospel who say, “We have heard from the Law* that the Christ abides forever” (12:34). And John would have us know that Jesus is the Son who abides forever (8:35), who gives food that abides unto eternal life (6:27), and who enables one to produce fruit that abides (15:16). In addition, in the first use of the verb in the Gospel, the Evangelist relates that John the Baptist (see John the Baptist) saw the Holy Spirit (see Holy Spirit) coming down from heaven* as a dove and remaining (emeinen) on Jesus (Jn 1:32). This was no momentary experience of the Spirit, perhaps like that of the judges or prophets*, but an enduring reality in Jesus’ life. 2. Abiding in Relationship Of greater interest is the use in John’s Gospel of the phrase “to abide in” with a personal object to express the relationship of Jesus to the Father and both to believers. The priority must be given to Jesus’ mutual indwelling with the Father: “Don’t you believe that I am in the Father and the Father is in me? The words that I speak to you are not from myself, but the Father who abides in me does his work” (Jn 14:10). This is a dynamic relationship which energizes the ministry of Jesus. Out of this personal union come his words and his works which manifest the character of God. “Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may learn and understand that the Father is in me, and I in the Father” (Jn 10:37–38 NIV). The Son obeys the Father and imitates the Father (Jn 5:19–20; 14:31), but the Father imparts his life to the Son (“I live because of the Father,” 6:57; also Jn 5:26), and together they share this common life and are united in love (Jn 3:35; 5:20; 14:31; 15:10; 17:21–23). This relationship between the Father and the Son becomes the model and source of the relationship between Jesus and his disciples*. Jesus called men and women into this relationship of mutual indwelling using the most graphic imagery: “He who eats my flesh and drinks my blood abides in me and I in him” (Jn 6:56). Just as the Father has loved Jesus, so Jesus has loved his disciples, and they are to abide in his love (Jn 15:9). Just as Jesus has remained in his Father’s love by obeying his commands (see Commandment), so the disciples are to abide in Jesus’ love by obeying his commands (Jn 15:10). And as they abide in him, Jesus will convey his life to them, even as a vine* gives life to its branches (15:4–6). His life will manifest itself in their lives as they bear fruit, even as his works were the work of his Father. Apart from him the disciples can do nothing, just as Jesus could do nothing apart from the Father (Jn 5:19, 30). Jesus mediates to his disciples the relationship he enjoys with his heavenly Father. “Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me” (Jn 6:57NIV). The one who loves Jesus will be loved by the Father, and together the Father and the Son will make their abode (monē—a cognate of menein) with him (Jn 14:23). “I have given them the glory* that you gave me, that they may be one as we are one: I in them and you in me” (Jn 17:22–23). This is the perfect unity that results from the mutual indwelling of the Father, the Son and the believers. “Abiding in Christ” assumes the most intimate union possible. The identification of Jesus with the true vine (Jn 15:1), a symbol of Israel* (cf. Hos 10:1; Jer 2:21; Ps 80:9–12, 15–16; Is 5:7), in which the disciples are to abide, suggests a corporate dimension to his person that has important christological implications. This union with Christ, however, must not be confused with ideas of the Hellenistic mystery cults (see Hellenism), some of which taught a loss of individuality or a pantheistic absorption of the believer into the being of the divine. The teaching of the Fourth Gospel maintains throughout a moral dimension that assumes individual responsibility. It is a relationship that always begins with the divine initiative, but which calls for a human response: “Abide in me … abide in my word … abide in my love” (Jn 15:4, 7, 9). BIBLIOGRAPHY. M. L. Appold, The Oneness Motif in the Fourth Gospel: Motif Analysis and Exegetical Probe into the Theology of John (WUNT 2.1: Tübingen: J. C. B. Mohr [Paul Siebeck], 1976); C. K. Barrett, The Gospel according to St. John (2d ed.; New York: Macmillan, 1978); G. R. Beasley-Murray, John (WBC 36; Waco, TX: Word, 1987); R. Borig, Der wahre Weinstock: Untersuchungen zu Jo 15,1–10 (SANT 16: Munich: Kösel-Verlag, 1967); R. E. Brown, The Gospel According to John (XIII-XXI) (AB 29A; Garden City, NY: Doubleday, 1970); C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: University Press, 1953); F. Hauck, “μένω κτλ,” TDNT IV.574–76; K. Munzer, “Remain,” NIDNTT 3.223–26; R. Schnackenberg, The Gospel According to St. John (3 vols.; New York: Crossroad, 1982) vol. III. ABIDING IN CHRIST - The Greek verb meno is rich in meaning. Translated “abide,” “remain in,” “continue in,” or “stay,” the word conveys connection or closeness both in faith and in doctrine. John was saying, “Be intimately attached to Jesus.” In John’s Gospel, this same word appears in the well-known chapter on vines and branches (John 15:1-8). We Christians (the branches) are supposed to “remain” in or “abide” in Christ (the Vine). Abiding in Christ means • believing that Jesus is God’s Son (1 John 4:15) • receiving Jesus as Savior and Lord (John 1:12) • doing what God says (1 John 3:24) • continuing to believe the gospel (1 John 2:24) • relating in love to the community of believers, Christ’s body (John 15:12) Clearly, Christ provides believers’ spiritual life, health, and nourishment. A failure to “remain in” him will quickly result in a loss of vitality and fruitfulness. Those who drift away from Christ may eventually find themselves embarrassed and afraid at his unexpected return. How would you evaluate your current “abiding”? (Barton, B. B., & Osborne, G. R.. 1, 2 & 3 John. Life application Bible commentary). Rob
1 João 2:25-27
MacArthur writes that "If God is true (cf. 2 Chr. 15:3; Jer. 10:10; John 17:3; 1 Thess. 1:9) and Christ is the truth (cf. John 14:6), so is the Holy Spirit (cf. 5:6; John 15:26; 16:17)." (Borrow MacArthur Study Bible) Gary Burge - There are true and false anointings, true and false spiritual experiences. An anointing that leads to error, that misrepresents Christ—an anointing that detracts from “what was from the beginning”—may be no anointing at all. It may in fact be a falsehood (lie). Thus John will not permit anyone to say that the Spirit inspires rival theological points of view. Only one inspiration comes from the Spirit of God—the anointing that affirms the church’s historic beliefs in Jesus Christ. Again, as in 1Jn 2:24, inspiration must forever be judged at the bar of historical revelation. Any that cannot pass must be deemed untrue. (See The Letters of John - Page 132) An essential feature of the anointing is the impartation of truth. The effect of the work of the Spirit is consistent with His character. He imparts truth because He is true. W E Vine explains that the phrase "the anointing teaches didasko - present tense) you about all things," confirms, in a positive way, what has just been put negatively (you have no need for anyone to teach you). Again, the Holy Spirit is the “Spirit of truth” (John 14:17+; Jn 15:26+; Jn 16:13+); for that reason the anointing is true. That the anointing “is not a lie” is not a mere repetition of the statement that it is true. It sets in more vivid contrast the falsehoods of the errorists. They are not mere promulgators of speculative theories, they are liars (see 1Jn 2:22); they are directly antagonistic to the truth. On the contrary, an essential feature of the anointing is the impartation of truth. The effect of the work of the Spirit is consistent with His character. He imparts truth because He is true. (Ibid) Steven
1 João 2:25-27
MacArthur - In response to such deceivers, the task of the genuine believer is to “walk in the truth,” i.e., persevere in faithfulness and sound doctrine (see 1Jn 2:20-21; 2Jn 1:4; 3Jn 1:4). (Borrow The MacArthur Study Bible) Westcott addresses to Whom in Him refers - At first sight it might appear most natural to take en auto (in Him) of the ‘teaching of the Spirit’ (Chrisma - anointing) as is done by the Latin translation used by Augustine (permanete in ipsa sc. unctione) according to John 8:31; but the personal reference cannot be questioned in 1Jn 2:28, and that must decide the interpretation here. Christ—God in Christ—is the subject constantly present to the mind of the Apostle. (1 John 2 Commentary) Let the Holy Spirit be at home in every area of your life, and you be at home in every area of His Word. Don’t keep any secret closets locked away from Him. Steven Cole sees "abide in Him" as specifying the Holy Spirit" (others like Kistemaker above see in Him a reference to Jesus which the context probably does favor. However to some extent it is a moot point because the Spirit is called the Spirit of Christ, Ro 8:9, 1Pe 1:11, and the Spirit of Jesus Christ, Acts 16:7, Phil 1:19).
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MacArthur - THE MINISTRY OF THE HOLY SPIRIT 1 JOHN 4:13 Experiencing the ministry of the Holy Spirit is evidence of genuine saving faith. In John 14:26, Jesus described the Holy Spirit as “the Helper.” One of the most important ways He helps us is by assuring us that we belong to God. Several works of the Holy Spirit, if present in our lives, give evidence of the genuineness of our salvation. In 1 Corinthians 12:3 Paul writes, “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” Apart from the convicting work of the Holy Spirit, you would not know who Christ was, nor would you confess Him as Savior and Lord. If you have experienced that work of the Holy Spirit, that is evidence you are a true child of God. Another essential ministry of the Spirit is that of illuminating Scripture. First John 2:27 says, “The anointing which you received from Him abides in you … His anointing teaches you about all things.” Do you understand the Bible when you read it? Does it convict you of sin? Does it lead you to rejoice and worship God? If so, that is evidence of the Spirit’s illuminating work in your life. Do you long for intimate fellowship with God? That, too, is the result of the Spirit’s work in your life (Gal. 4:6). Do you feel compelled to praise God? The filling of the Spirit produces praise (Eph. 5:19). Does your life manifest the fruit of the Spirit (Gal. 5:22–23)? Are one or more of the gifts of the Spirit operating in your life (1 Cor. 12)? Those, too, are evidences of the Spirit’s work in your life. All of those ministries of the Holy Spirit are the way He “bears witness with our spirit that we are children of God” (Rom. 8:16). If they are manifest in your life, they provide evidence that you abide in God and He in you (1 John 4:13). Let the Holy Spirit’s work in your life dispel the dark shadows of doubt. Suggestions for Prayer: Pray that God would help you examine your life for evidence of the Spirit’s work. For Further Study: Read 1 John 3:24. What is our part in obtaining assurance? ✧ Are there any commandments you are willfully violating? If so, confess them, repent of them, and begin to experience the blessedness of assurance. (See Strength for Today: Daily Readings for a Deeper Faith - Page 18) Take the finest spices. . . . And you shall make of these a sacred anointing oil.” “It shall not be poured on the body of an ordinary person, and you shall make no other like it in composition. It is holy, and it shall be holy to you.”—One Spirit.—Now there are varieties of gifts, but the same Spirit. Your God . . . has anointed you with the oil of gladness beyond your companions.—God anointed Jesus of Nazareth with the Holy Spirit and with power.—God . . . gives the Spirit without measure. From his fullness we have all received.—But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.—It is God who . . . has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Ex. 20:23, 25; Ex. 30:32; Eph. 4:4; 1 Cor. 12:4; Ps. 45:7; Acts 10:38; John 3:34; John 1:16; 1 John 2:27; 2 Cor. 1:21–22; Gal. 5:22–23 YOU HAVE AN ANOINTING - Os Hillman 1 JOHN 2:27 Do you know your anointing? Anointing is the gift that functions in you naturally to benefit others and the kingdom of God. If one has to “work it up,” then one has probably gone outside of one's anointing. One area in which I have a God-given anointing is networking. I have never sought to develop such an anointing. But I know a lot of people. Despite being an introvert by nature, God has connected me with people all around the world. Many times when people call me about something, my natural response is, “Oh, you need to contact so and so. He can help you with that.” A mentor once said to me, “Your inheritance is in relationships.” He was affirming that my anointing is in relationships and networking. My wife, on the other hand, has an anointing in the area of disarming people. She can become someone's best friend in five minutes. She disarms people faster than anyone I know. There is no way you can be a shy person around my wife. I have seen people open up to Angie where they would not open up to anyone else. It is her anointing. Where do you move naturally in your life? What do you do that you don't have to work at? Chances are, that is your anointing. God wants you to walk in the anointing He has given to you. John Bennett - AN UNCTION FROM THE HOLY ONE Having great affection for the believers to whom he wrote, John warns them of the conditions that will exist immediately prior to the Lord’s return. In ‘the last hour’, v. 18 JND, there will be many antichrists active in opposition to the Lord. Initially, they may well be amongst the saints, indistinguishable from believers. However, at this climactic time, they will leave the assembly and cause distress and discouragement as they go. In going, they will manifest something of their true character. How can the saint of God cope in such times? John supplies an answer: ‘But ye have an unction from the Holy One, and ye know all things’, v. 20. The phrase that forms the title for our meditation today is found only here in John’s first epistle. He does not stop to identify of whom he is writing, but it is clearly the Spirit of God. John may have remembered the words of the Lord: ‘Howbeit when he, the Spirit of truth, is come, he will guide you into all truth’, John 16:13. It is on this basis that John can now write, ‘ye know all things’, v. 20. It is not because of any intellectual attainment but as a consequence of the work of the Holy Spirit in the lives of believers. We notice that the Holy Spirit indwells believers. John says in verse 20, ‘ye have …’. This asserts their continued possession of the unction. He says again, verse 27, ‘the anointing which ye have received of him abideth in you’. The fact that the Holy Spirit dwells permanently in the heart of each believer is the seal of our salvation and ‘the earnest of our inheritance’, Eph. 1:13–14. The purpose of the Holy Spirit’s presence in our hearts is that we might know the truth of God. John writes, ‘the same anointing teacheth you … all things, and is truth’, v. 27. As the Lord described the Holy Spirit as ‘the Spirit of truth’, John 14:17, so John testifies of that essential trait of deity that characterises the Spirit of God. The One who indwells us can provide us with the test necessary to determine truth from falsehood, with the revelation of Christ to defeat every antichrist, and with the fellowship of divine persons that will be our portion eternally.
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MacArthur - No one who professes to believe the gospel but then permanently abandons the faith possesses eternal life (see 1Jn 2:19) Only those who remain faithful to the Lord and His Word, and give evidence of the fruits of righteousness (5:1–5, 10; Matt. 7:17–18; 12:33, 35; John 3:21, 36; 13:35; 2 Cor. 5:17; Gal. 5:22–23; 6:7–8; Eph. 5:9; James 2:14–26; cf. Isa. 3:10; Jer. 17:9–10) by the indwelling power and presence of the Spirit (cf. Rom. 8:9; 1 Cor. 3:16; 6:19; Gal. 4:6) are truly saved....Nominal (Ed: in name only) Christians, who are actually unbelievers, will shrink away from Him in shame because they are not genuine children of God (Mt. 13:20-22; cf. John 8:31; 15:6; Heb 3:6, 12; 6:4-6; 10:39)—their hypocrisy having been evidenced by the fact that they did not persevere in the faith they initially professed. (See The MacArthur New Testament Commentary Set of 30 volumes contrast The Unusual Teachings of Zane Hodges). Danny Akin on Shrink away from Him in shame (aischuno) - (1) It could mean “to be put to shame” [in final judgment]. Mark 8:38, “For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.” (2) It could also mean to be ashamed of yourself for failure to serve Christ in this life. If this is correct, the issue is not salvation, but sorrow. View #1 seems more likely given the context. Raymond Brown - In the ancient world parousia has a pertinent twofold sense: (1) the coming of a hidden divinity who makes his presence felt by his power or miracles; (2) the visit of a king or emperor to a province (Latin: adventus). Christians took over the second aspect in their picture of how Christ would come back. (The Epistles of John: translated, with introduction, notes, and commentary-Anchor Yale Bible). Marshall adds that parousia "was used for the visit of a ruler to some part of his dominions, an occasion for celebration and rejoicing. Even today, although we have become accustomed to seeing the face of the monarch or president on TV, people will still turn out in great numbers on state occasions to see and cheer the ruler; how much more must this have been the case in the ancient world where to see the emperor was possibly the event of a lifetime. It is this kind of atmosphere which is conveyed by this word. It conceives of the return of Jesus to this world in visible splendor, like a monarch (cp Rev 19:14-16+). (Borrow The Epistles of John NICNT - 1974) A E Brooke on the secular use of parousia - From the Ptolemaic period to the second century AD there is abundant evidence that in the East the word was the usual expression for the visit of a King or Emperor. In Egypt, special funds were raised by taxation to meet the expenses of such visits. In Greece a new era was reckoned from the visit of Hadrian. The earliest mention is rightly interpreted by Wilcken to refer to the collection made to provide a crown to be presented on the occasion of the visit; and in the Tebtunis Papyri there is an interesting description of the efforts made by the village elders in connection with the expected visit of Ptolemy II. The word is also used of the appearance of the god Asclepios in his temple. In Latin, Adventus was used in the same way. Cf. the coins struck to commemorate Nero’s visit to Corinth, Adventus Aug. Cor. Altars were also erected to commemorate visits of members of the Imperial family, as in Cos, in memory of the visit of C. Caesar (a.d. 4). The word was naturally used by Christians of the advent of their King (A critical and exegetical commentary on the Johannine epistles) Charles H. Spurgeon on His coming - The date of that coming is concealed. When he shall come, no man can tell. Watch for Him, and be always ready, that you may not be ashamed at His advent. Should a Christian man go into worldly assemblies and amusements? Would he not be ashamed should his Lord come and find him among the enemies of the Cross? I dare not go where I should be ashamed to be found should my Lord come on a sudden. Should a Christian man ever be in a passion? Suppose his Lord should there and then come; would he not be ashamed at His coming? One here says of an offender, “I will never forgive her; she will never darken my doors again.” Would you not be ashamed if the Lord Jesus came, and found you unforgiving? Oh, that we may abide in Him, and never be in such a state that His coming would be unwelcome to us! Beloved, so live from day to day in duty and in devotion, that your Lord’s coming would be timely. Go about your daily business and abide in Him, and then His coming will be a glorious delight to you. (12 Sermons on the Second Coming of Christ) THOUGHT - Have you ever pondered what motivated men like the apostle Paul to abide in Him? “Someone has said that Paul’s calendar had only two days, “TODAY” and “THAT DAY.” (2Ti 1:12) The man who is ready for THAT DAY is ready for ANY DAY. But we need to wear our spiritual bifocals and see BOTH DAYS. Some of the saints are near-sighted. Some are far-sighted. Paul may have had trouble with his physical eyes, but he had no spiritual astigmatism. He had good bifocals; he saw the near and the far. Do not busy yourself TODAY with “wood, hay, stubble,” and fail to build with “gold, silver, precious stones” against THAT DAY. For “THE DAY shall declare it,” and the works of some will go up in smoke! On the other hand, do not so contemplate ETERNITY (THAT DAY) that you waste TODAY. Some people think they are Mystics when they are only Mistakes!” (Vance Havner) Hiebert - John believed that our prophetic hope exerts a practical impact upon present Christian living....The early Church remembered that Jesus had told His disciples that the time of His return was unrevealed (Mark 13:32–33) and in view of that uncertainty had urged them to be ready (Matt. 24:44; 25:13; Luke 12:40). (1 John 2:18-28 Exposition) "TODAY let us rise and go to our work. Tomorrow, we shall rise and go to our reward!" -- R Fuller THOUGHT - Are living TODAY looking forward toward THAT DAY or are you fearful of THAT DAY because you are not abiding in Him TODAY? Making the most of TODAY is the best way to be ready for THAT DAY. "TODAY let us rise and go to our work. Tomorrow, we shall rise and go to our reward!" (R Fuller) John MacArthur adds that "Parousia refers to more than just coming; it includes the idea of “presence.” Perhaps the best English translation would be “arrival.” The church’s great hope is the arrival of Jesus Christ when He comes to bless His people with His presence. That glorious truth appears in more than 500 verses throughout the Bible. (SEE The MacArthur Commentary) Jesus spoke about His coming often giving warnings - "For this reason you be ready too; for the Son of Man is coming at an hour when you do not think He will." (Mt 24:44, Lk 12:40, cp James 5:9) "And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. And later the other virgins also came, saying, ‘Lord, lord, open up for us. “But he answered and said, ‘Truly I say to you, I do not know you.’ “Be on the alert then, for you do not know the day nor the hour." (Mt 25:10-13) I KNOW WHOM I HAVE BELIEVED I know not why God’s wondrous grace, To me He hath made known. Nor why, unworthy, Christ in love, Redeemed me for His own. But I know Whom I have believed, And am persuaded that He is able To keep that which I’ve committed Unto Him against THAT DAY. I know not how this saving faith To me He did impart Nor how believing in His Word Wrought peace within my heart. I know not when my Lord may come At night or noonday fair, Nor if I’ll walk the vale with Him, Or meet Him in the air. Little children (5040)(teknion) is literally My "born ones", the diminutive expresses affection accounting for some of the translations as "my dear children." Abide (continue, endure, remain, stay) (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. It means to take up permanent residence, to make one's self at home. It conveys the ideas of both union and communion. Meno is used “of someone who does not leave the realm or sphere in which he finds himself.” (BDAG) Wendell Johnson on what it means to abide - In 1 John 2-4 the apostle John expanded on Jesus' teaching about abiding. The twenty-six references to abiding in these three chapters give evidence that this is a major theme in the epistle. Abiding in Christ affects one's conduct, for as John wrote, “Whoever claims to live [meno] in Him must walk as Jesus did” (1Jn 2:6). Abiding “in the light” is associated with love of other believers (1Jn 2:9-11). Abiding or remaining in God's Word enables believers to overcome the evil one (1Jn 2:14), and it guards them from being deceived by false teachers (1Jn 2:26-27; see also 1Jn 4:6). Abiding in fellowship with Christ gives confidence about the future (1Jn 2:28; 1Jn 4:17). Those who abide are characterized by righteous living (1Jn 3:6), and the Holy Spirit's indwelling assures them that they are abiding in Christ (1Jn 4:13)....Conscious abiding in Christ should be the desire of every believer, and the way to abide is clearly delineated in Scripture. (See Theological Wordbook) Meno can mean "to take up permanent residence" or "to make yourself at home." Meno is the root of the Greek noun mone which means mansion or habitation (Jn 14:2, 23). More than one half of the uses of meno are by John in his Gospel and letters. Here is a summary of some of the nuances of meno related specifically to dwelling or abiding in Christ - (1) to dwell in God (or Christ) means that we walk as Christ walked (1Jn 2:6, Php 2:5, Jn 13:15); (2) to dwell in Christ means that we don’t habitually live in sin (1Jn 3:6); (3) to dwell in Christ means that we continue in His Word (Jn 8:31, 1Jn 2:17); (4) to dwell in Christ means that we bear fruit (Jn 15:5, Heb 13:5, Col 1:10, Ro 6:22, Php 4:7, 1Co 16:5, Jn 4:36) MENO IN JOHN'S EPISTLES - 1 Jn. 2:6; 1 Jn. 2:10; 1 Jn. 2:14; 1 Jn. 2:17; 1 Jn. 2:19; 1 Jn. 2:24; 1 Jn. 2:27; 1 Jn. 2:28; 1 Jn. 3:6; 1 Jn. 3:9; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 3:17; 1 Jn. 3:24; 1 Jn. 4:12; 1 Jn. 4:13; 1 Jn. 4:15; 1 Jn. 4:16; 2 Jn. 1:2; 2 Jn. 1:9 Appears (5319)(phaneroo from phanerós = manifest, visible) means literally to bring or come to light, to illumine, to make manifest, to make visible and thus to make known, to clearly reveal, to cause to be seen. There is an external manifestation to the senses which is open to all. Vine adds that phaneroo means "To be manifested, in the Scriptural sense of the word, which mean more than to simply “appear.” A person may “appear” in a false guise or without a disclosure of what he truly is. To be manifested is to be revealed in one’s true character." Indeed, John says "we shall see Him just as He is!" (1Jn 3:2+) John uses phaneroo 9x in 7v in this letter - 1Jn 1:2+; 1Jn 2:19+, 1Jn 2:28; 1Jn 3:2+, 1Jn 3:5, 8; 1Jn 4:9. The verb phaneroo is used of the appearance of Jesus in the flesh (1Jn 1:2+; 1Jn 3:5, 8; 1Ti 3:16; 1Pe 1:20+; cf. Jn 1:31); in his resurrection body (Jn 21:1, 14; cf. the “longer ending” of Mark 16:12, 14); and in glory at the end (1Jn 3:2; Col 3:4+; 1Pe 5:4-+). PHANEROO - 43V - Mk. 4:22; Mk. 16:12; Mk. 16:14; Jn. 1:31; Jn. 2:11; Jn. 3:21; Jn. 7:4; Jn. 9:3; Jn. 17:6; Jn. 21:1; Jn. 21:14; Rom. 1:19; Rom. 3:21; Rom. 16:26; 1 Co. 4:5; 2 Co. 2:14; 2 Co. 3:3; 2 Co. 4:10; 2 Co. 4:11; 2 Co. 5:10; 2 Co. 5:11; 2 Co. 7:12; 2 Co. 11:6; Eph. 5:13; Col. 1:26; Col. 3:4; Col. 4:4; 1 Tim. 3:16; 2 Tim. 1:10; Tit. 1:3; Heb. 9:8; Heb. 9:26; 1 Pet. 1:20; 1 Pet. 5:4; 1 Jn. 1:2; 1 Jn. 2:19; 1 Jn. 2:28; 1 Jn. 3:2; 1 Jn. 3:5; 1 Jn. 3:8; 1 Jn. 4:9; Rev. 3:18; Rev. 15:4 Confidence (boldness) (3954)(parrhesia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. Liddell-Scott record that in secular use parrhesia could refer to "a proverb or statement quoted with resolve." John uses parrhesia twice in the context of boldness in judgment (1Jn 2:28, "confidence in the day of judgment" = 1John 4:17)) and twice in the context of boldness in prayer ("confidence before God" = 1Jn 3:21, "confidence which we have before Him" = 1John 5:14). Smalley - In secular Greek the word group (the noun parrhesia and the verb parrhesiazomai, “I speak freely”) signifies the democratic right of a citizen to express an opinion freely and in public. This idea of “outspokenness” or “frankness” between people includes the more general meaning of “courage” or “boldness.” In the biblical literature the noun parrhesia often acquires this sense of “confidence,” both in relation to men (e.g. Lev 26:13 [where "erect" is translated with parrhesia], LXX; Acts 4:29; 2Cor 7:4) and to God (e.g. Job 27:10, LXX = "confidence before Him"; 1Ti 3:13; Heb 10:19). (BORROW 1, 2, 3 John) Parrhesia is confidence that speaks up (so to speak) and thus is outspoken confidence. It is a deep confidence that shows itself in bold, candid speech, by one being "ready and willing" to make their convictions known in public without fear of repercussions (cp Acts 4:13, 29, 31, 9:31, 28:31 - O, for such a Spirit imbued holy boldness in my heart!) PARRHESIA - 31X/31V - boldness(4), boldness in...speech(1), confidence(13), confidently(1), openly(2), openness(1), plainly(5), public(1), publicly(3). Mk. 8:32; Jn. 7:4; Jn. 7:13; Jn. 7:26; Jn. 10:24; Jn. 11:14; Jn. 11:54; Jn. 16:25; Jn. 16:29; Jn. 18:20; Acts 2:29; Acts 4:13; Acts 4:29; Acts 4:31; Acts 28:31; 2 Co. 3:12; 2 Co. 7:4; Eph. 3:12; Eph. 6:19; Phil. 1:20; Col. 2:15; 1 Tim. 3:13; Phlm. 1:8; Heb. 3:6; Heb. 4:16; Heb. 10:19; Heb. 10:35; 1 Jn. 2:28; 1 Jn. 3:21; 1 Jn. 4:17; 1 Jn. 5:14 Shrink away in shame (153)(aischunomai from aíschos = shame. disfigurement, disgrace) means to be put to shame, be made ashamed or have a feeling of fear or shame which prevents person from doing a thing. To be made to feel embarrassed (Lk 16:3) or disgraced. Be ashamed Lk 16:3; 1 Pt 4:16. Be put to shame, be disgraced 1 Jn 2:28; passive, in the sense of being disappointed or disillusioned be put to shame, admit defeat, be disgraced (Php 1.20) be embarrassed 2 Cor 10:8 AISCHUNOMAI - 5X/5V - ashamed(2), put to shame(2), shame(1), shrink(1). Lk. 16:3; 2 Co. 10:8; Phil. 1:20; 1 Pet. 4:16; 1 Jn. 2:28 Coming (only use in John's writings)(3952)(parousia) is a combination of two Greek words para = with, alongside + ousia = being (ousia is the participial form of the verb eimi = to be) which together literally mean to be alongside. Most lexicons in fact state that parousia is derived from pareimi (from para = near, with + eimi = to be) which means to be present, to be nearby, to have come. In secular Greek parousia was used of the arrival of an owner, who alone can deal with a situation (ponder that for a moment as you contemplate the Master's/Owner's return!) Parousia literally describes a being beside and thus a personal presence (And so translated in 2Cor 10:10). The word denotes both an arrival and a consequent presence with. Parousia conveys the thought of an advent or coming of a person to a place plus the idea of their presence at that place until a certain event transpires. The word parousia has no English equivalent and therefore is often transliterated. Outside the New Testament, parousia was often used to speak of the “coming” of a royal dignitary, perhaps one who was passing through a village on a journey. People would line the road and give honor as he went past. PAROUSIA - 24X/24V -coming(22), presence(2). Matt. 24:3; Matt. 24:27; Matt. 24:37; Matt. 24:39; 1 Co. 15:23; 1 Co. 16:17; 2 Co. 7:6; 2 Co. 7:7; 2 Co. 10:10; Phil. 1:26; Phil. 2:12; 1 Thess. 2:19; 1 Thess. 3:13; 1 Thess. 4:15; 1 Thess. 5:23; 2 Thess. 2:1; 2 Thess. 2:8; 2 Thess. 2:9; Jas. 5:7; Jas. 5:8; 2 Pet. 1:16; 2 Pet. 3:4; 2 Pet. 3:12; 1 Jn. 2:28 THE NEW BIRTH: ITS EVIDENCES AND RESULTS 1 JOHN The Apostle John does not point out in this Epistle how regeneration can take place, because that he had already done in his Gospel, particularly John 1:12, 13+, and the whole of chapter 3. Here in his Epistle he points out the proofs whereby we may know we are born from above. I. Faith is both the condition and the proof of regeneration. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1+). II. Love. “Every one that loveth is born of God” (1 John 4:7+). III. Life. “Whosoever is born of God doth not commit (margin, “practice”) sin; or as W., “No one who is a child of God is habitually guilty of sin” (1 John 3:9+). This is to say, one of the clearest proofs of the new birth is to be found in the fact that a new life is begun. Not a life of sin as before, but a life of victory—there may be, there usually is, especially in the early days, lapses into sin, but not a life of sin. By and by we learn the secret of full victory. IV. Overcomes. “For whosoever is born of God overcometh the world” (1 John 5:4+). V. Kept. “We know that whosoever is born of God sinneth not, but He that was begotten of God (i.e., the Lord Jesus) keepeth him” (1 John 5:18+, R.V.). The begotten one is kept by the only Begotten of the Father. And the result? VI. Holiness. Personal holiness. “Every one that doeth righteousness is born of Him” (1 John 2:29+). (James Smith - Handfuls on Purpose) Hampton Keathley III - 1 John 2:28. This verse undoubtedly refers to the Bema and shows there will be both boldness as a result of abiding, and shame before the Lord as a result of failing to abide. “And now little children.” John is writing to believers. This is his term of endearment for his readers as born again people. “Abide in Him.” “Abide” is a synonym for fellowship which is the subject of the book (1:3-7). It means to remain in Him from the standpoint of drawing on His life as the source of ours and then to obey Him out of that relationship of dependence. This is the basis of rewards or the cause of their loss, the abiding, Christ-dependent life. “So that” points us to the purpose, the return of the Savior and what it will mean. “When He appears.” The “when” points to the imminency of the return of the Lord. It is literally “if He appears.” The conditional clause does not question the reality of Christ’s coming, only the time of it and thereby points to its imminency. “Appears” refers to the rapture which leads quickly into the Bema. “We may have confidence.” “Confidence” is parrhesia and means “courage, boldness to speak.” Point: Though none of us are perfect or ever will be, still, faithfulness to abide and obey the Lord will give confidence of rewards. “And not shrink away from Him in shame at His coming (presence).” Please note several things here. (a) The verb is what we call in Greek an aorist subjunctive, and with the basic meaning of this verb, the grammar points to a future act, but not a continuous state. This in no way suggests a permanent condition. (b) The voice of the verb is passive. The subject receives the action, that is, he is made to feel shame. But how? (c) There are two views: (1) The believer who fails to abide is made to feel shame by the Lord, i.e., the Lord puts him to shame. This would be somewhat punitive and does not fit the concept of the Bema nor the promises of the Lord that we will not come into judgment. (2) The believer who fails to abide experiences shame by the revelatory nature of Christ’s presence at the Bema. This is caused by the realization of what his own failure and sin has cost him in terms of the loss of rewards and loss of glory to the Lord. But this will only be momentary or short-lived at best in view of passages like Revelation 7:17; 21:4 and Isaiah 65:17. Hoyt has a good summary of what this passage is talking about and involves: The Bible suggests that there will be shame at the judgment seat of Christ to a greater or lesser degree, depending on the measure of unfaithfulness of each individual believer. Therefore it should be each believer’s impelling desire to be well-pleasing to the Lord in all things. Although Christians apparently will reflect on this earthly life with some regret, they will also realize what is ahead for them in the heavenly life. This latter realization will be the source of boundless joy. English strikes a proper balance on this subject. “Joy will indeed be the predominant emotion of life with the Lord; but I suspect that, when our works are made manifest at the tribunal, some grief will be mixed with the joy, and we shall know shame as we suffer loss. But we shall rejoice also as we realize that the rewards given will be another example of the grace of our Lord; for at best we are unprofitable servants” (E. Schuyler English, “The Church At the Tribunal,” in Prophetic Truth Unfolding Today, ed. Charles Lee Feingberg [Old Tappan, NJ: Fleming H. Revell Co., 1968], p. 29) The elements of remorse, regret, and shame cannot be avoided in an examination of the judgment seat of Christ. But this sorrow must be somewhat relative because even for the finest of Christians there will be some things worthy of unceasing remorse in the light of God’s unapproachable holiness. This would mean that the finest of Christians could be sorrowful throughout eternity. However, this is not the picture that the New Testament gives of heaven. The overwhelming emotion is joyfulness and gratefulness. Although there is undeniably some measure of remorse or regret, this is not the overriding emotion to be experienced throughout the eternal state. The emotional condition of the redeemed is that of complete and unending happiness. Emotion proceeds from the realization of facts in personal experience. Hope will at last become reality for all those who are delivered from the bondage of corruption into the glorious liberty of the children of God (Rom. 8:18-25). Elimination of the curse, pain and death will also remove sorrow, tears and crying (Rev. 21:4). The judgment seat of Christ might be compared to a commencement ceremony. At graduation there is some measure of disappointment and remorse that one did not do better and work harder. However, at such an event the overwhelming emotion is joy, not remorse. The graduates do not leave the auditorium weeping because they did not earn better grades. Rather, they are thankful that they have been graduated, and they are grateful for what they did achieve. To overdo the sorrow aspect of the judgment seat of Christ is to make heaven hell. To underdo the sorrow aspect is to make faithfulness inconsequential.18 Related Resource: Comparison of the Rapture vs the Second Coming Steven Cole gives an excellent overview of what it means to abide in Christ - "Note five things about what it means to abide in Him: (1). TO ABIDE IN HIM, YOU MUST BE IN HIM. - Believers are never commanded to be in Christ, because that is a fact, but we are commanded to abide in Him. When you trust in Jesus Christ as Savior and Lord, you are placed in Him. Paul uses this phrase often to describe our permanent position of identification with Christ and all of the blessings that He bestows on us by His grace (Eph. 1:3). This position of being in Christ comes to us through the new birth, when we are born into God’s family. If you wonder how you can know if you’ve been born again, look for signs of new life. Have you truly trusted and are you now trusting in Jesus Christ alone for salvation? Have you repented and are you now repenting of your sins? Do you love God and the things of God? These and many more are signs that you have been born again. If you have been born again, you are in Christ. (2). TO ABIDE IN HIM IS BOTH PASSIVE AND ACTIVE AT THE SAME TIME. - There is a popular teaching that if you are abiding, you are not striving or exerting any effort. You are simply resting in all that Jesus is for you, as the branch abides passively in the vine. That’s half of the truth, but not all of it (for a more complete discussion of this see James Rosscup, Abiding in Christ [Zondervan], pp. 146-170). There is the passive sense in which we rest or trust in Christ as our life and strength. We will accomplish nothing of value for God unless we abide in Christ in that sense (John 15:5). But at the same time, we are commanded to abide in Him, which implies that we must be active. The active side involves the three tests: obeying His commands (1 John 2:6; 3:24), loving the brethren (2:10; 4:16), and holding tenaciously to the truth of the gospel (2:24; 4:15). (3). TO ABIDE IN HIM MEANS TO LIVE RIGHTEOUSLY. - 1Jn 2:29 (in context) explains how not to be ashamed at Christ’s coming, namely, to live righteously (it also anticipates the theme of 1Jn 3:4-10). When John says, “If you know that He is righteous,” “if” has the sense of “since.” “He” could refer to Jesus Christ the righteous (1Jn 2:2), who is the subject of verse 28. But since the Bible normally talks about the Father as the one who begets us as His children, the “He” and “Him” of verse 28 probably look ahead to the Father (1Jn 3:1). Note also that His righteousness (1Jn 2:29) is perfectly compatible with His great love (1Jn 3:1). We fall into error if we do not hold to both. Don’t mistake the point of 1Jn 2:29. It is not saying that righteous behavior is the cause or condition of the new birth, but just the opposite. The verb is literally, “has been born of Him” (Greek perfect tense). The meaning is that a righteous life is evidence of the new birth. Like begets like. A child will be like his parents, because he shares their nature. Because God is righteous, those truly born of Him will be righteous in the overall pattern of their lives. When we are born of Him, He grants to us “everything pertaining to life and godliness” (2Pet. 1:3; see also, Eph. 4:24). That new life in us produces godliness, or righteous living (1John 3:9). Living righteously is a lifelong process of growth in obedience to God’s Word. It does not happen instantly or without setbacks and struggles. But if you are born again, you will be learning to judge every thought, motive, and attitude by God’s Word. You will seek to please the Lord, beginning on the thought level (Mt. 5:27-30; Mk 7:20-23). The fruit of the Holy Spirit will be growing in your character (Gal 5:22-23). You will be disciplining yourself for the purpose of godliness (1Ti 4:7). Of course, all of this is done in dependence on the Holy Spirit, but you must be involved actively in the process (Phil 2:12, Phil 2:13; Gal. 5:16). (4). TO ABIDE IN HIM MEANS TO HOLD FIRMLY TO THE TRUTH OF THE WORD, ESPECIALLY TO THE TRUTH OF THE GOSPEL. - We focused on this last week (1Jn 2:24, “what you heard from the beginning”), and so I only mention it in passing. In a day when there are many pressures to compromise the gospel in order to display love and unity, we must stand firm. If you do not hold tenaciously to the truth, you are not abiding in Christ, who is the truth. (5). TO ABIDE IN HIM MEANS TO BE AT HOME WITH HIM AND TO BE AN ALIEN TO THIS WORLD. - We looked at this in 1Jn 2:15-17, where John draws the line between love for the world and love for the Father. In contrast to this fleeting world, the one who does the will of God abides forever. If you are more comfortable watching TV or godless movies and hanging out with worldly people to join them in their vain entertainment than you are spending time with the Lord and His people, then you are not abiding in Him. If you have secret areas of your life where you block God out, you are not abiding in Him. To abide in Him means that you are at home with Him and He is at home with you. You feel increasingly like an alien or foreigner to this evil world: “For this reason the world does not know us, because it did not know Him” (1Jn 3:1). Much more could be said, but notice, also, how John again addresses his flock as “little children.” The implication is: B. ABIDE IN HIM AS HIS LITTLE CHILD. - We live in a day when pastors are told that they lack the professional expertise to help people with their “deep” problems. In seminary, you are told that you need to refer these difficult cases to the trained professionals. The not-so-subtle implication is that the Bible does not have answers for the tough problems that people face. For solutions there, we have to turn to worldly psychology. I recognize that if there are biochemical imbalances or if drugs are involved, things get complicated to sort out. I also realize that some problems are not easy to overcome. Yet at the same time, the gospel is the power of God for salvation to everyone who believes and the Holy Spirit in the believer is quite capable of producing His fruit, which describes an emotionally and relationally whole person. If the promises of God’s Word do not apply to the difficult problems of life, then they really aren’t much good. John’s words, “little children, abide in Him,” suggest at least four simple truths: (1). AS A LITTLE CHILD, DO NOT OVER-COMPLICATE THE CHRISTIAN LIFE. - “Little children” implies that abiding in Christ is simple, not something that you need a graduate degree to understand or practice. In fact, Jesus said (Mt. 18:3), “unless you are converted and become like children, you will not enter the kingdom of heaven.” I have seen a bumper sticker that reads, “Simplify.” That’s not bad advice in all areas of life, but it is especially appropriate for your walk with the Lord. Ask yourself these basic questions: Do I spend consistent, regular time alone with the Lord in the Word? Am I trusting God by drawing near in prayer to His throne of grace in all of my trials? Do I memorize and meditate on God’s Word, applying it to my life? Am I faithful as a steward of all that God has entrusted to me, maintaining integrity and putting off greed? Am I growing in holiness, developing the fruit of the Spirit by walking in the Spirit? Am I judging, confessing, and forsaking sin, beginning on the thought level? Am I working at maintaining and deepening the relationships with those in my life, especially in my immediate family? This includes truthful, loving communication; listening; kindness; patience; forgiveness; and, humility. This isn’t rocket science! It is basic Christian living and those who have applied these things have endured terrible suffering and even martyrdom with God’s joy. Invariably, when people have serious personal or family problems, they are failing at these and other basics of the Christian life. (2). AS A LITTLE CHILD, DEPEND ON YOUR FATHER FOR EVERYTHING. - Little children depend on their parents for everything. Their parents must protect them and provide for them. They would not survive for a day if their parents abandoned them to the elements. If you are abiding in the Father as a little child, you depend on Him for provision, life, and power. You take every need to Him in prayer and draw near to Him as your loving, caring Father. When trials come into your life, you must actively draw near to the Lord and depend on Him as you have never had to do at other times. If you do not actively do this, you will become angry and bitter at God and drift away from Him. This is why Peter writes to suffering believers (1 Pet. 5:7-11): Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety on Him, because He cares for you. Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. To Him be dominion forever and ever. Amen. (3). AS A LITTLE CHILD, DO NOT THINK MORE HIGHLY OF YOURSELF THAN YOU OUGHT TO THINK. - You must humble yourself as a child (Matt. 18:4). Children are not strong in themselves, but only in their protector. They run to their parents for refuge. You are weak, but your heavenly Father is strong. It is only when we’re aware of our own weakness that we rely on Him for our strength (2Cor. 12:9-10). We can see an example of this in our text, in the little word “we” (2:28). In the flow of the sentence, you would expect, “you,” not “we.” But John includes himself with these little children. Even though he was an aged apostle, even though he had been with the Lord, he recognized his need to abide in Him as a little child. (4). AS A LITTLE CHILD, REVEL IN THE FATHER’S GREAT LOVE FOR YOU. - This is implicit in the relationship between a father and his children. Every father loves his children with a special love. John will state this explicitly in 3:1-2, and we need to wait until our study of those verses to comment more. But for now, note that if you know and revel in the Father’s great love, abiding in Him will not be a difficult chore, but a great delight. Conclusion - So, are you ready for the biggest, most amazing event in world history—the return of Jesus Christ? The answer to that question depends on your answer to another question: Are you abiding in Him as a little child? If not, why not begin today? Get alone with the Lord and your Bible. Confess all known sin to Him. Mourn over your coldness toward the Father’s love and toward the Lord Jesus, who gave Himself for you on the cross. Accept His gracious forgiveness. Go over the questions that I mentioned earlier and prioritize where you need to begin. Change your daily schedule so that you can begin to implement these basics of abiding in Christ. As you do, you will grow in confidence as you anticipate His coming." (Bolding added) (Are You Ready for His Coming- 1 John 2:28-29) Little children, abide in him. Spurgeon, "Preparation for the Coming of the Lord" Just as little children are in daily dependence on their parents, Christians depend upon the Lord's care. Why, beloved, the Lord has to nurse you! He feeds you with the unadulterated milk of the Word; he comforts you as a mother does her child; he carries you in his bosom, he bears you all your days. Your new life is as yet weak and struggling; do not carry it into the cold atmosphere of distance from Jesus. Little children, since you derive all from Jesus, abide in him. To go elsewhere will be to wander into a howling wilderness. The world is empty; only Christ has fullness. Away from Jesus you will be as a child deserted by its mother, left to pine, and starve, and die; or as a little lamb on the hillside without a shepherd, tracked by the wolf, whose teeth will soon extract its heart's blood. Abide, O child, with your mother! Abide, O lamb, with your shepherd! Cling to the Lord Jesus in your feebleness, in your fickleness, in your nothingness; and abidingly take him to be everything to you. Abide with Me| James Smith 1859 "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine — neither can you, unless you abide in Me." John 15:4 Union with Christ is one of the greatest privileges of the believer; and to be one with Christ is the privilege of every believer. Nor ought anyone who professes religion to be satisfied without knowing, and daily realizing — that he is one with Christ. Our comfort, our stability, and our usefulness, very much depend on this. The union between Christ and His people is represented by Himself by the figure of a vine and its branches; teaching us that our union with Him is as real, as close, and as necessary — as the union of the branch with its parent stem. O what a glorious privilege to be one with Christ! Thus . . . receiving all our supplies from Christ, partaking of the nature of Christ, bearing fruit like Christ, being absolutely dependent on Christ for all our spiritual life, vigor, and strength. Being one with Christ, our Beloved Lord gives us this gracious and necessary direction, "Abide in Me." Let us make this the great object of our lives, and keep it constantly before our minds. And in order that we may be enabled and encouraged to abide in Jesus — let us consider . . . what it supposes, what it requires, and what it secures. Holy Spirit, as the glorifier of Jesus — be our teacher: unfold the truth to our understandings, apply it to our hearts, and write it in large characters upon our memories. What does abiding in Christ suppose? Of course, that we are engrafted into Him by a true and living faith, and that we rest alone on Him for our acceptance with God; for unless we are in union with Christ — we cannot abide in Him. But being in Christ, in order to our actual and experimental abiding in Him — we must daily feel our need of Him. One great part of the work of the Holy Spirit in the heart is to . . . empty us, strip us of self, lead us to feel our own weakness, and bring us as poor sinners to look to Jesus alone, as our wisdom, righteousness, sanctification, and redemption. And just in proportion as we feel our need of Christ, and realize our absolute nothingness without Christ — shall we prize Him, enjoy Him, and exercise dependence upon Him. As we must daily feel our need of Christ — so also we must have a scriptural knowledge of Christ. Just in proportion as we know Christ — shall we make use of Him, cleave to Him, and rejoice in Him. Well did the Apostle know how necessary the knowledge of Christ was, and therefore he prayed for the Ephesians, who knew so much of Christ already, "that the God of our Lord Jesus Christ, the Father of Glory, would give unto them the spirit of wisdom and revelation in the knowledge of Him." And giving expression to the desire of his own soul, he exclaimed, "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto his death." O how little do many of us know of Christ, and therefore it is that we make so little use of Christ, receive so little from Christ, and do so little for Christ! Our sense of our need of Christ, if it is deep and increasing — will lead us to seek to know more of Christ; and knowing more of Christ, we shall daily come to Christ for all our supplies. This is the next prerequisite to our abiding in Christ, we must come to Him. We come to Him at first — as poor, lost, helpless sinners, that we may be saved by his merit and mercy. And as believers, we must continually come to Him . . . with all our burdens — that He may bear them; with all our cares — that He may manage them; with all our sorrows — that He may sanctify them; with all our foes — that He may conquer them; with all our sins — that He may cleanse them; and with all our needs — that He may supply them. All that we need is in Christ — and it is in Christ, for us. Our deep necessity fits us for Christ — and His infinite fullness fits Him for us! Our trials, troubles, temptations, disappointments, and vexations — are to teach us our need of Christ; and what we receive from Christ is to make all these things blessings to us. Fellowship with Christ is necessary to our abiding in Christ. Peter describes the Christian life thus: "Coming to Him as to a living stone . . . you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ." 1 Peter 2:4-5 If therefore we would abide in Jesus, we must more and more feel our need of Him; we must increase in our knowledge of Him; we must seek all our supplies from Him; and realize that we are in union with Him! What does abiding in Christ require? Many things — and we will notice a few of them. We must think of Him, or exercise the intellect upon Him. As we are capable of thinking, and have the power of fixing our thoughts upon an object — we must make Christ the great object of our thoughts, and think of Him. That we think of Christ so little, so seldom — is one great reason why we enjoy Christ so little. Beloved, we should think . . . of His glorious person; of His free and abounding grace; of His infinite and everlasting merit; of His deep and tender sympathy; of His authority and unlimited dominion; and of His eternal and changeless love! We should think. . . of what He was in glory; of what He became on earth; of what He did while here below; of what He suffered on our behalf; and of what He is now doing at the right hand of God. We should think of . . . His nature, His offices, His relations, and His glorious second advent! Oh, how much there is in Jesus to occupy our thoughts, and feast our souls! Is it not astonishing that we do not think of Him more? Never, never, shall we enjoy deep spirituality; or rise above our doubts and fears; or rejoice in God; or be very useful among our fellow-men — unless we think of Christ more! As we must think of Christ — so we must hear and read of Christ. The senses should be employed on Christ, as well as the intellect. If we can hear at all — we should go where we can hear of Christ, not only on the Lord's day — but on other days too. If we can read at all, we should read of Christ; and as Christ is the most important subject, and as we are more deeply interested in Him than in anything else — we should read of Him most. It is one thing to read religious books — and quite another thing to read of Christ; for many religious books have very little of Christ in them. Nor should we so much read what man says of Christ — as what God says. God's own book should be our book, and we should read it, that we may know more of Christ, and become more like Christ. We shall never abide in Christ as we ought, unless we hear more of Christ, read more of Christ, and think more of Christ. But we must not stop at thinking, hearing, or reading of Christ — we must actually commune with Christ. There is often much prayer — and yet little communion with Christ. We should realize that Christ is present with us. That we are alone with Him. That he is giving us His whole attention. That he expects us to tell Him . . all that troubles us, all that grieves us, all that pleases us, all that we need, and all that we desire. We should keep back nothing from Him — but speak to Him freely on every subject, and every circumstance. And realizing that Christ is with us, listening to us, and by sympathy entering into all our circumstances — we should expect to receive . . . intimations of His will, proofs of His approbation, communications of His grace, and the consoling influences of His love. Our thoughts should ascend to Jesus, and His thoughts should descend and take possession of our minds. Without more direct, sensible, and secret communion with Christ — we shall not much enjoy our union with Christ, or attend to the admonition to abide in Him. Having communion with Christ — we must trust Him. He requires us . . . to treat Him with confidence; to believe what He says; to expect what He promises; to do what He bids us. We must trust him with the salvation of our souls, and having put them into His hands, having committed them to His keeping — we should rest satisfied that He will save them. We must trust Him with the body as well as the soul, believing that He feels an interest in the one as well the other. Yes, we must ask Him to work in us to will and to do of His good pleasure; to fulfill in us all the good pleasure of His goodness, and the work of faith with power. And we must trust for temporal concerns also, looking to Him for food and clothing, as well as for grace and glory. We do not half trust the Savior as we ought. Our confidence in Him is not worthy of Him. Our doubts, fears, and misgivings dishonor Him. Let us therefore seek grace that we may trust in Him at all times; trust Him for all, and trust Him notwithstanding all. As we must trust Jesus, so we must identify our cause with His. Christ and His people are one. As the branch and the vine are one, as the members and the head are one, as the building and the foundation are one — so Christ and his people are one. He has identified Himself with them — and they should identify Him with themselves. He has identified His cause with theirs — and they should identify theirs with His. Jesus takes an interest in all that concerns them and theirs — and they should take an interest in all that concerns Him and His. "You are not your own, you are bought with a price, therefore glorify God in your bodies and in your spirits, which are His." Christ says, "My person, My obedience, My grace, My Spirit, My word, My wealth, My glory — is yours! You shall taste My sorrows now — and share in My throne, kingdom, and glory by and by." We therefore should say, "My person, my property, my time, my talents, my influence, my all — is yours. You, O my Savior, shall be honored by . . . my poverty or wealth, my adversity or prosperity, my sickness or health, my life or my death. I will be for You, and for You alone now — as I hope to be with You and like You forever. Beloved, let us think of Christ more, let us read of Christ more, let us commune with Christ more, and let us identify ourselves with the cause of Christ — so shall we abide in Him. What will abiding in Christ secure? 1. It will secure our safety. Noah was not so safe in his ark; Lot was not so safe in Zoar; the man-slayer was not so safe in the city of refuge — as the true believer is in Christ. Abiding in Christ, to him there is no condemnation; every sin is pardoned; the whole, the perfect, the glorious righteousness of Christ is his! All the glorious perfections of His nature are thrown around the man who abides in Him. He is . . . safe from Satan, who cannot destroy him; safe from sin, which shall not have dominion over him; safe from men, for no weapon formed against him shall prosper; and safe from death, for Jesus has said, "He who keeps My sayings shall never taste of death." In Christ! his person is secure. 2. Abiding in Christ — all things work together for his good. Happy believer, no one shall ever pluck you out of your Redeemer's hands, or sever you from your Savior's love! Abiding in Christ will not only secure our safety — but our happiness! Happy, thrice happy is the man who is in Christ. He is not only pardoned — but justified; not only justified — but accepted and pleasant in the sight of God; not only accepted — but adopted, and is God's beloved child; not only a beloved child — but an heir of God, and a joint heir with Christ! Is it not enough to make a man happy, to know that God . . . has blotted out all his sins; has given him a glorious, eternal inheritance; and never looks upon him, but as in Christ, nor treats him otherwise than as a beloved child? 3. Abiding in Christ not only fixes us in a happy state — but secures our supplies. All that we need for the body and for the soul, for life and in death — is provided for us, secured to us, and will be conferred upon us — as we need it. O how precious the Apostle's words to the Philippians: "My God shall supply all your needs according to His riches in glory by Christ Jesus!" Well may our beloved Lord say, "Therefore do not worry about tomorrow, for tomorrow will worry about itself." (Matthew 6:34.) Beloved, the God who has numbered the very hairs of our heads; the God who has redeemed our souls from everlasting death; the God who has made us so one with His Son, that we are forever united with Him — this God has provided for all our needs, has promised to supply all our needs, and will be as good as His Word. 4. Abiding in Christ will also secure our usefulness. We long to be useful, and by our usefulness to glorify our God, and honor our beloved Savior. Usefulness does not depend on great gifts, on exalted station, or on bodily vigor; but it does depend very much on our union to Christ, communion with Christ, and abiding in Christ. "He who abides in Me," says Jesus, "and I in him, the same brings forth much fruit." Not only fruit, you see — but much fruit. O if we were living in close and intimate fellowship with Jesus, if we were abiding in Him as the branch in the vine — then how useful we should be! Let us then be deeply impressed with the consideration that our safety, happiness, supplies, and usefulness — depend on our abiding in Jesus! And just in proportion as we wish to . . . realize our safety, enjoy solid happiness, live without care and anxiety, and to be useful in our day and generation — shall we endeavor to abide in Jesus. My dear friends, we live in stirring times, everything is full of life and vigor — except the Church of Christ, which ought to be more so than anything else. We hear of the outpouring of the Spirit, and of a great revival of religion in another land, and we need the same blessing in our own. Many seem to be impressed with this fact, and means are being used to obtain such a blessing. But is it not to be feared that many are looking to meetings, to excitement, and to the use of means — rather than to God. And is there not reason to fear that the feelings produced by exciting circumstances and startling news from abroad, will end with them? It is not mere excitement that we need — but something purer, deeper, and more spiritual. We may have physical excitement, mental excitement, and even spiritual excitement — and it may end in nothing. We need deep spirituality. We need to be filled with the Holy Spirit. We need abiding in Christ, that we may . . . breathe the spirit of Christ, copy the example of Christ, and so be extensively useful in the cause of Christ. Shall we have a revival of pure and undefiled religion? Shall we be instrumental in obtaining and bringing about such a blessed state of things? If so, we must attend to the following things: First, we must be in Christ. Apart from Christ, without union to Him — we can do nothing in this matter. As poor sinners, we must feel our need of Christ, come to Christ, obtain salvation from Christ, and by faith and love be united to the person of Christ. No union to Christ — no grace, no spiritual life, no acceptance with God, or access with confidence to God. Without union to Christ, we have no power with God; and unless we have power with God, we shall have no power with man for spiritual and saving purposes. Second, we must be intimate with Christ. We must live by faith in Him. We must walk with Him. We must carry everything to Him. We must seek all we need from Him. We must be constantly . . . going to Christ, conversing with Christ, and obtaining from Christ. The branch receives from the vine night and day, summer and winter; there is a constant communication from the root, through the trunk to the branches, and hence the buds, the blossoms, and the fruit. Just so, there must be constant fellowship between Christ and our souls. The more we receive from Christ, the more we can do for Christ. This leads me to observe, Thirdly, that we must act for Christ. There are many things done by religious people, and in the cause of God — but they are not done for Christ. Jesus could not say, "You did it unto Me." We may act from pity — or from pride, for applause — or to satisfy conscience; but we should act for Christ. The glory of Christ should ever be our aim and end in all our religious actions. As all that Christ did, as the Savior — he did for us; so all that we do as Christians — should be done for him. Now, unless we are in union with Christ, we cannot be intimate with Christ; so unless we are intimate with Christ, we shall not, in our efforts and endeavors to do good acts for Christ. Fourth, we must be like Christ. We may possess His nature, for "if any man has not the Spirit of Christ — he is none of His." We must become His disciples, and learn of Him. We must . . . copy His example, breathe His spirit, and imbibe His temper. Every Christian should represent Christ in the world, in the family, and in the Church of God; and if we do not give a fair representation of Christ — we do not answer the end of our new creation. Until we are more like Christ, it cannot he said of us, "You are manifestly declared to be the epistles of Christ, written not with ink — but with the Spirit of the living God; not in tables of stone — but in the fleshy tables of the heart." O for grace to make us more like Christ. Finally, we must receive the Holy Spirit from Christ. The Father promised to give His Holy Spirit to the Church. When the Son had finished His work on earth, He went up to Heaven, and received of the Father the promised Spirit. On the day of Pentecost He sent down that Spirit into His Church; and by the wisdom, power, and operations of that Spirit — sinners were converted, the Church increased, and believers were edified. Now, the great thing we need for ourselves, is the Spirit in His fullness and in power. That fullness and power of the Spirit that we need must be obtained from Christ — but it can only be obtained by close walking with Christ. The great thing needed by the Church, in order to its union, harmony, and increase — is the Spirit in His fullness and in power. That blessing would . . remove our prejudices against each other, break down all the walls and hedges that keep us asunder, lead us more fully into the truth, and fill us with love to one another. Then we would love one another as Christ has loved us, and this being the case, the Church of Jesus would soon "appear like the dawn, fair as the moon, bright as the sun, majestic as the stars in procession!" Then the poor, selfish worldlings around us, would be compelled to exclaim, "See how these Christians love one another!" And then the conviction would be forced on every conscience, that the religion of Christ is a divine reality, a holy power, and a supernatural nature. Nothing will impact the world — like the holiness of the Church! This, then, is what we need for the Church — not worldly titles, places, or honors; not worldly wealth, respectability, or distinctions; not so much great gifts, splendid talents, or powerful minds — but the Spirit in His fullness and in power! This is the great thing needed by the world. It has the Gospel, the Christian ministry, the Church, and all various religious societies — and yet it still lies in the power of the wicked one. There are comparatively few conversions, while multitudes are hardening in sin. Nothing but the Spirit in His fullness and in power — will awaken sinners to a sense of their danger, convince them of sin before God, or lead them to the Cross for life and salvation. The world is God's enemy. The world is governed by Satan. The world hates the light. And in this state it will continue "until the Spirit is poured upon us from on high" — and then there will be deep convictions, numerous conversions, and the glory of the Lord will be revealed. Reader, are you in Christ? This is a very solemn and important question. Press it home on your heart, nor rest until you can say, "Yes, blessed be God, through free and sovereign grace — Christ and my soul are one!" If you are in Christ — are you intimate with Christ? Is there a constant fellowship carried on between Christ and your soul, in reference to all things, both temporal and spiritual? Remember, if you are a Christian, the Lord Jesus feels interested in everything that affects you, however insignificant it may appear. Do you act for Christ? Is the honor and glory of Jesus the great end at which you aim, the chief object which you have habitually in view? Think for Jesus. Speak for Jesus. Act for Jesus. Let your whole life be consecrated to Jesus. May you sincerely say, "For to me, to live is Christ!" — and then for you "to die will be gain". Whatever you do, do all in the name of the Lord Jesus, giving thanks unto God and the Father by Him. Are you like Christ! I think I hear you exclaim, "Oh, how faint the resemblance! If at all like Him — O how little!" Well, friend, if you would be like Christ, you must be much with Christ; and if you are much with Christ, you will in Christ see the glory of God, and be gradually changed "into the same image, from glory to glory, even as by the Spirit of the Lord." Will you receive the fullness of the Spirit from Christ? He has it. He has promised it. He is prepared to bestow it. But He will have us feel our need of it, ardently long for it, earnestly seek it, and persevere in our applications — until we obtain it. In this way the Spirit in His fullness and power may be obtained — but in no other way. We have not — because we ask not — or because we ask amiss. Let us come to Jesus as poor, empty, needy creatures, and seek until we obtain this invaluable blessing at His hands. And now to conclude, let us pity the Church — torn and divided, comparatively powerless and feeble as it is. And for the honor of Christ, and out of pure love to the brethren — let us set our hearts upon obtaining the empowering of the Holy Spirit for it, in greater fullness than it has been enjoyed by it in our day. Let us also look with joy on this poor unhappy world, which lies under sentence of death, only waiting for the day of execution; and let us endeavor to bring down the Holy Spirit upon it, by earnest, united, importunate, persevering prayer! Morning, noon, and night — let us pray for it. In public, in private, and in our families, let us pray for it. And while we pray that the Holy Spirit may descend upon it, let us speak to all about us of Jesus, and try, as if all depended on our efforts — to save souls from death. The secret of success lies here, in our being united to Christ, abiding in Christ, and acting for Christ; acting for Christ — as if everything depended on what we do — and yet depending upon the Holy Spirit — as if everything depended on His presence, power, and operation alone. Gracious Lord, make us thorough Christians, and use, oh, use us, to bring about a revival of pure and undefiled religion, for Christ's sake! Amen. (Abide with Me) Jack Hayford - Abide in Him Abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. 1 John 2:28 We want to be ready when Jesus returns, but what are we supposed to do? Here is the answer: Be with Jesus everyday. If we have been conscious of living in the Lord’s presence day by day, then we are abiding in Him. If we measure our words and our daily walk to be pleasing to Him (Col 1:10, 2Co 5:9), then when He returns we will not be ashamed and His coming will be the return of a friend. Abiding in Him, the Apostle John gently reminds us, is demonstrated by the ongoing work of the Holy Spirit producing a changed life. As we live with Jesus, there is an unmistakable proof of our being with a righteous and loving Savior. That proof is “that everyone who practices righteousness is born of Him” (1 John 2:29). The profession of our faith in Christ is proved by the pursuit of the practice of righteousness. It is in this pursuit that we have confidence in the day of His coming and in knowing that there is no shame for those who “abide in Him.” Good Conduct Motivators Abide in Him, that when He appears, we may have confidence . . . before Him at His coming. — 1 John 2:28 Today's Scripture : 1 John 2:28-3:3 Prohibitions against bad behavior rarely motivate us to do good. Some actually stir up a desire to disobey. Tell Johnny to stay away from the cookie jar and you’ll soon hear its lid rattling. The strongest motivators of good conduct are those in which we have a personal investment. A school janitor posted a sign in the front schoolyard that read: Keep Off the Grass. But the children still trampled down the turf. Then a fourth-grade class had an idea. They decided that each child would be given a crocus bulb to plant along the edge of the sidewalk in the fall. As winter drew to a close, the children eagerly watched for the first signs of spring. What a power those hidden bulbs had to keep dozens of little feet on the right path. We too need a positive motivator to keep our feet on the right path. If our goal is to be able to stand before Christ with confidence and without shame when He comes again, we will want to obey Him (1 John 2:28). As we anticipate that day, and as we become more Christlike right now, we will grow in our confidence. I’ll live so that I will be ready With gladness my Savior to meet, And feel no alarm at His coming But hasten His heralds to greet. —Anon. Every child of God should have a growing likeness to the Son of God. How Would You Feel? Abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. —1 John 2:28 Today's Scripture : 1 John 2:28-3:3 The Ohio highway was unusually crowded. Cars came to a standstill in the night air. Many weren’t sure what was happening. But people had started spreading the word that an image of Christ had been appearing nightly on a nearby soybean tank. Many observers contended that the image was nothing more than a shadow created by night lighting on the surface of a badly stained, rusty tank. The response of one driver caught in the traffic jam was especially noteworthy. When he leaned out of his van window and asked someone what was going on, the bystander looked at him and said, “Jesus is here!” The van driver remarked to a reporter, “For a moment I really freaked out. I was scared. I mean, I wasn’t prepared for judgment day.” That driver’s response raises some questions. How will we feel when Jesus really does return? Will we be excited or afraid? The apostle John indicated that this is not just a question for the future (1 John 2:28). It is rooted in the quality of our relationship with Christ right now. When Jesus comes to reward His servants, Whether it be noon or night, Faithful to Him will He find us watching, (Crosby was blind!) With our lamps all trimmed and bright? —Crosby Live now as you will wish you had lived when you stand before Christ. Let’s Be Ready Everyone who has this hope in Him purifies himself. — 1 John 3:3 Today's Scripture : 1 John 2:28–3:3 Happy New Year! Looking forward to what this new year might bring, I can’t help but wonder if 2012 will be the year when Jesus comes back. But then I also wonder if I’m ready. All of my life I’ve had to “be ready.” As a child, I had to be ready for dinner by washing my hands. As an adult, being ready for important responsibilities continues to be an ongoing reality. But I’ve come to realize that nothing is more important than being ready for our reunion with Jesus. Speaking of Christ’s return, John tells us that “everyone who has this hope in Him purifies himself” (1 John 3:3). Looking forward to Jesus’ return fills us with hope—not a wish-list kind of hope, but a solid expectation that motivates us to keep our hearts from sinful distractions and rivets our attention on becoming more like Him. If we really believe that this might be the year of His return, we will be more ready to forgive, to seek forgiveness, and to share God’s unconditional love with others. Expecting Jesus’ soon return Will help us live a life that’s pure; For if we’re ready when He comes, We will not be ashamed but sure. —Sper Wanting to be ready for Christ’s return will make a difference in the way we live. Be Careful, He's Coming! Abide in Him, that when He appears, we may have confidence and not be ashamed. —1 John 2:28 Today's Scripture : 1 Thessalonians 4:13-5:11 When I was a teenager, our youth pastor and other people who talked to our youth group told us this: “Be careful where you go and what you do. You don’t want to be embarrassed when Jesus returns.” It’s been a long time since I’ve heard anyone say that, even though it’s a truth that is firmly grounded in Scripture. In 1 John 2:28, the apostle suggested that Christians should live pure lives by abiding in Jesus, for we never know when He will return. I’m not sure exactly why we don’t hear this truth much anymore, but I have a good idea what a couple of reasons might be. For one thing, we may not really think Jesus could come back without warning. For another, we may not be as concerned as God wants us to be with living pure and holy lives. The truth is, the Lord knows what we are doing at all times, and we should always be aware that we need to please Him with our words, actions, and attitudes. But the possibility of our being ashamed at His coming seems more sobering, since it is specifically mentioned in God’s Word. O Lord, when you return for us, May we not be ashamed But filled with joy and confidence That we will not be blamed. —Sper Looking for Christ's return makes a difference in your life. Dirty Dishes Abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. —1 John 2:28 Today's Scripture: Matthew 24:32-44 When I was a boy, my father often traveled to other cities to speak at churches and Bible conferences. Sometimes my mother would accompany him, leaving my brother and me alone for a few days. We enjoyed being independent, but we detested doing the dishes. I remember the time we tried to put off that dreaded chore as long as possible by stacking all the dirty plates, glasses, and silverware in the oven after each meal. At the end of the week, there was hardly any room left. Then, on the evening before Mom and Dad were to return, we rolled up our sleeves and cleaned up the whole mess. It took hours! How ashamed we would have been if our parents had come back earlier than we expected. Because we don’t know exactly when Christ will return (Matthew 24:36,42,44), we must not get lazy in our Christian walk. The expectancy of His any-moment appearance should help us to be “faithful and wise” servants (v.45) and to live in a way that “we may have confidence and not be ashamed” when He comes (1 John 2:28). Faithful and true would He find us here If He should come today? Watching in gladness and not in fear, If He should come today. —Morris Live as if Christ is coming back today. 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him: Greek - εαν ειδητε (5762) οτι δικαιος εστιν (5719) γινωσκετε (5719) οτι {Variant #1: } {Variant #2: και } πας ο ποιων (5723) την δικαιοσυνην εξ αυτου γεγεννηται (5769) Amplified: If you know (perceive and are sure) that He [Christ] is [absolutely] righteous [conforming to the Father's will in purpose, thought, and action], you may also know (be sure) that everyone who does righteously [and is therefore in like manner conformed to the divine will] is born (begotten) of Him [ God].
1 João 2:28-29
MacArthur - John looks from effect (righteous behavior) to cause (being truly born again) to affirm that righteous living is the proof of being born again (James 2:20,26; 2 Pet. 3:11). (Borrow MacArthur Study Bible) Related Resources: Baker Evangelical Dictionary Righteousness International Standard Bible Encyclopedia Righteousness What is righteousness? Why does Christ's righteousness need to be imputed to us? What does it mean to pursue righteousness? What does the Bible say about self-righteousness? Born of Him - John uses the expression born of Him twice (1Jn 2:28, 1Jn 5:1) and born of God seven times (1Jn 3:9-twice, 1Jn 4:7, 1Jn 5:1, 1Jn 5:4, 1Jn 5:18-twice). Clearly this marks a point of major emphasis in the last half of John's letter. It is worth noting that with one exception, all of John's uses of the verb "born" are in the perfect tense which describes a past completed action with continuing effect and speaks of permanence of the effect, specifically the permanence of the new birth! So just as when a baby is born into a family, so too believers are born again into the family of God (Jn 1:12) and are now the children of God (1Jn 3:1+) and have the right and privilege to call God their Father (Contrast those who are unsaved and have no right to call God their Father.) In short, the new birth means a new life forever and ever. Amen! But orthodoxy always begets orthopraxy and so the practical significance of born of God is that the like father, like child. In other words, children exhibit their parents’character because they share their parents’ nature (See 2Pe 1:4+). Here the child practices righteousness because he is born of God Who is the essence of perfect righteousness. To reiterate in 1Jn 2:29, born is in the perfect tense signifying the permanent effect of the (new) birth. In other words, everyone God has saved in the past continues to give evidence of that fact in the present and will continue to do so in the future. They had truly say "Once saved, always saved," a phrase I generally avoid now because of the "easy believism" that has crept into evangelism.