JOHN'S HIGH PRAISE - 1 JOHN 2:13b -14

Verses 13b-14: I have written to you, children, because you know the Father. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.

As mentioned in the previous post, verse divisions are not in the original Greek manuscripts. Therefore, verses 12-14 present a bit of confusion of what John’s original intent was in addressing the three groups of recipients to his epistle: children, fathers and young men. These are meant to be inclusive of all his readers, male and female alike, regardless of their ages, but distinguishing their various levels of spiritual maturity. This seems obvious given that children and young men could imply physical ages, yet fathers does not necessarily imply an age, for even a young man could be a father. Additionally, John’s affectionate address of ‘little children’ (v.12) is reminiscent of the same name Our Lord called His disciples in John 13:33 and they were adult men—their ages were not that of children.

“I Have Written”

He addresses each group twice, as discussed in the previous post, the first with the phrase “I am writing” (little children, v.12; fathers, young men, v.13).

The present post will examine John’s intention of his second phrase “I have written” (children, v.13; fathers, young men, v.14). The difference in the tenses of ‘am writing’ and ‘have written’ can be explained in this manner: “I am writing” is from John’s perspective, while “I have written” anticipates his readers’ perspective when they received the letter.1

When John changes to “I have written” in the last part of verse 13, he uses a different Greek word for children than in verse 12, a more informal term for those who are new believers, implying their level of spiritual maturity. He only uses this word twice in this epistle—here and in 2:18. This is also inclusive of both males and females, without contemplating their ages. John commends them for what is the very first step on the path to spiritual maturity: they know the Father intimately. The Father is the person of the Godhead Who devised the plan of salvation, inferring that they ‘keep His commandments’ (2:3). To know the Father one must know Jesus Christ (John 14:7), for He alone is the way to the Father (John 14:6). Our Lord affirmed this:

“This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3)

In verse 14, John repeats the exact same commendation to the fathers as in the previous verse. They continuously know the eternal Son of God in an intimate manner. John is assured that the endurance of this relationship at the present time will continue at the same intensity beyond their reading of this epistle. This is an important point, for these fathers who have advanced in spiritual maturity are an integral part of the Body of Christ. They are the ones who will assist the others in their spiritual advancement by their example and by sharing the doctrinal truths which they have learned of “Him who has been from the beginning.”

It should be remembered that the fathers most probably include those with the special gift of pastor-teacher, which the Apostle Paul mentions were designated to assist all believers in their endeavors to reach spiritual maturity:

And He gave some...as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; “until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. (Ephesians 4:11–13)

Finally, John mentions again the young men, who “have overcome the evil one.” But now he explains how they have overcome the devil. John points out two factors attributing to this achievement: “because you are strong and the word of God abides in you.” First, they are absolutely strong spiritually. The Greek word for strong implies “the powers both of body and mind, physical and moral.”2 But Dr. Zodhiates asserts that here “‘strong’ means firm in faith.”3 This is corroborated by the second point that the “word of God abides;” that it continues to thrive in them. We should understand that the strength they possess is not their own strength, but God’s Word is “the source of all true knowledge and power.”4 For this is exactly what the Apostle Paul wrote to Timothy:

You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. (2 Timothy 3:14–15)

The Word of God is an essential part of the believer’s armor against the “spiritual forces of wickedness” (Ephesians 6:12-17)—the evil one. All the articles of armor are defensive except for only one offensive weapon: it is “the sword of the Spirit, which is the Word of God” (Ephesians 6:17).

 John may well be implying that the young men have this weapon because the fathers have been consistent in the instruction of God’s Word and by their tremendous example.

Our Challenge

Which level of spiritual maturity are we at today—children, fathers, young men?

Since it is a fact that we are in Christ, the Apostle Paul presents us with this two-fold command to test and examine ourselves to determine if we are in the faith— maintaining “a believing attitude toward Christ.”5

Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test? (2 Corinthians 13:5)

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[1] MacArthur, J. F., Jr. (2010). The MacArthur Study Bible: English Standard Version. Wheaton, IL: Crossway, p.1916, note.

[2] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G2478.

[3] Zodhiates, G2478.

[4] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 11.422.

[5] Vincent, Marvin R. (n/d). Word Studies in the New Testament. Peabody, MA: Hendrickson 3.360.

© 2024 David M. Rossi

WHAT JOHN IS WRITING - 1 JOHN 2:12-13a

Verses 12-13a: I am writing to you, little children, because your sins have been forgiven you for His name’s sake. 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.

Beginning in verse 2:12 through 2:27, August Van Ryn suggests that:

These verses form a parenthesis in the theme of the epistles; they are devoted to calling our attention to the various degrees of experiential knowledge of the things of God as they exist amount the saints.1

Since verse divisions were not in the original Greek manuscripts, what we have in verses 12-14 presents some confusion. We will attempt to clarify John’s original intent as he addresses three groups of recipients in this passage: children, fathers and young men. They are meant to be inclusive of all his readers, male and female alike, regardless of their chronological ages, but in order to distinguishing the various levels of their spiritual maturity. This seems obvious given that children and young men could imply physical ages, yet fathers do not necessarily imply an age—even a young man could be father. Additionally, John’s warm address of ‘little children’ to all the readers of his letter is reminiscent of the same affectionate name Our Lord called His disciples in John 13:33, for these were adult men and their ages were not that of children.

"I Am Writing"

He addresses each group twice: the first with the phrase “I am writing” (little children, v.12; fathers, young men, v.13) and the second with the phrase “I have written” (children, v.13; fathers, young men, v.14). The difference in the tenses of ‘writing’ and ‘written’ can be explained in this manner: “I am writing” is from John’s perspective, while “I have written” anticipates his readers’ perspective when they received the letter.2

The recipients of this epistle John considers to be his spiritual children—his little children—those whom he dearly loves and desires that they advance and mature in their spiritual lives. These individuals had believed through his ministry in Jesus Christ as Savior. It is as if John has in mind Our Lord’s prayer in John 17, when He prayed for His disciples to be sanctified in truth, that is, that they be set apart from the evil one with the truth—“Your word is truth” (John 17:15-19). But Our Lord’s prayer for those to be sanctified would include all who would believe in the future through the ministries of His apostles:

“I do not ask on behalf of these alone, but for those also who believe in Me through their word.” (John 17:20)

This has application for all who teach the same gospel today, that all who believe in Jesus Christ alone for salvation that they also may be sanctified from the evil one by being recipients of the truths of God’s Word in their advance to spiritual maturity.

Sins Forgiven/Knowing God

In verse 12, he declares the reason in general for writing to little children, to assure them that their sins “have been forgiven.” That our sins are forgiven is in fact the first stage of our salvation. In addition, John states that they were forgiven because of or for the sake of3 His name. His name accentuates His holy character, one that can have nothing to do with sin. What John implies by this phrase is that in order for them to have fellowship with Jesus Christ it must be based upon His holy character. The Greek tense of the word ‘forgiven’ emphasizes “that from the time of their conversion onward to the present moment”4 their sins remain forgiven, so that now they are able to have fellowship on the basis of God’s holy standards.

Next in verse 13 John acknowledges the fact that the fathers have come to know Him. F.F Bruce explains that this implies that they “have attained a ripe and intimate acquaintance with the eternal God.”5 These fathers may include those who have reached a higher level of spiritual maturity and are faithfully demonstrating the fruit of the Spirit (Galatians 5:22-23) within the local assembly. This not only refers to those who were pastor-teachers of the local assemblies in John’s periphery but may also apply to those throughout history until this present day who are faithful in teaching the Word of Truth (Ephesians 4:11-12).

“Who has been from the beginning” is John’s description of ‘Him,’ the eternal God—thus the eternal quality of Jesus Christ. Micah prophesied of Him in like manner:

             From you One will go forth for Me to be ruler in Israel.

His goings forth are from long ago,

           From the days of eternity. (Micah 5:2b)

Victory over the Evil One

John then distinguishes the young men of having written to them regarding their accomplishment of having “overcome the evil one.” This acknowledges a major step in their initial advancement to spiritual maturity. The Greek word for ‘overcome’ is nike, meaning to be victorious or to conquer.6 From which the signature brand name of ‘Nike’ is derived. Again, the Greek tense here relays the fact that their victory is as complete now as it was the moment they won the battle. What needs to be understood: who is the ‘evil one’ and how were they victorious?

The ‘evil one’ can be determined by comparing the three accounts of Our Lord’s Parable of the Sower (Matthew.13:19; Mark 4:15; Luke 8:12) where we find that the ‘evil one’ is the devil, Satan. The Apostle Paul establishes that their strength to be victorious comes from the Lord:

But the Lord is faithful, and He will strengthen and protect you from the evil one. (2 Thessalonians 3:3)

 Do we recognize the ‘evil one’ today? Are we relying upon His strength—His Word, enabling us “to stand firm against the schemes of the devil” (Ephesians 6:11ff)?  

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[1] Van Ryn, August (1948). The Epistles of John, New York, NY: Loizeaux Brothers, p. 60-61.

[2] MacArthur, J. F., Jr. (2010). The MacArthur Study Bible: English Standard Version. Wheaton, IL: Crossway, p.1916, note.

[3] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). διὰ, In A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, p. 181, §II,1.

[4] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 11.417.

[5] Bruce, F.F. (1970). The Epistles of John, Grand Rapids, MI: Eerdmans, p. 59.

[6] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.660.

© 2024 David M. Rossi 

LOVE = ABIDES IN THE LIGHT - 1 JOHN 2:9-11

 

Verses 9-11: The one who says he is in the Light and yet hates his brother is in the darkness until now. The one who loves his brother abides in the Light and there is no cause for stumbling in him. 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.

The One Who Hates

John now presents an example of a fellow believer who is ignorant of the Biblical doctrine of love. This person continually proclaims that they are in the Light, having fellowship with God, while at the same time they persistently hate their fellow Christian brother. The verdict is that in reality they are in the darkness, specifically, out of fellowship with God. And the phrase “until now” means that in every instance that they express or mentally hate their brother they are out of fellowship with God and is evidence of their lack of spiritual maturity.

Looking ahead in chapter 4, John further alleges that this individual is a liar:

If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (1 John 4:20)

John uses the word hate only 5 times in this epistle and 4 of the times it is in connection with the sin of hating a brother. Hate is characterized by malicious feelings usually implying active ill will in words and conduct.1 Hatred is a sin that can be committed by thoughts, words and actions (attitudes). We should take note that John does not present a ‘middle’ ground between love and hate—we either love or we hate. The arrogance of the one who hates is on full display when they knowingly or through ignorance boldly claim to be in the Light without any concern whatsoever that the Light will expose the evil of their hatred (cf. John 3:20).

The One Who Loves

In verse 10, John contrasts the one who hates his brother with the one who loves his brother. The one who loves remains continuously in the Light, having fellowship with God. This is positive proof of their spiritual maturity because they keep His commandment to love the brethren (John 13:34; 15:12, 17).

Carefully note what John adds: there is no cause for stumbling in him. The phrase cause for stumbling is one word in the Greek and refers to:

The trigger of a trap on which the bait is placed, and which, when touched by the animal, springs and causes it to close causing entrapment.2

We are able to derive from this that hate is the trigger and when hate is thought or outwardly expressed it causes the hater to be snared and trapped in the darkness—out of fellowship with God. In contrast, the one who loves his fellow Christians there is no stumbling out of fellowship but instead they remain in fellowship with God, enjoying the blessings in this relationship and ensuring that they have no impediment for functioning in the Christian way of life.

The Realm of Darkness

John concludes in verse 11 that without a doubt, the one who hates his brother, resides in the realm of darkness, they are out of fellowship with God. He adds that there is absolutely no way that they could consider being in a fellowship relationship with God because they continue to walk in the realm of darkness. Solomon declared that “the fool walks in darkness” (Ecclesiastes 2:14). Their walk is characterized as not being “led by the Spirit” (Galatians 5:18). Therefore, the manner in which they conduct their life, is without the foundational basis of Biblical truth—divine viewpoint thinking and reasoning.

This is the end result of being out of fellowship with God. Without the knowledge of Biblical truth and the failure to obey the mandates of His Word, the believer is unable to navigate the Christian way of life instead they operate their life upon human viewpoint. The fact is they have no idea of the spiritual direction where they are going. They leave themselves open to deceiving themselves that they are spiritual while overlooking and/or ignoring the sin of hatred which consumes them and causes them to be out of fellowship with God.  

Many fail to recognize that this realm of darkness which the sinning believer dwells causes them to be blinded—the dulling of the intellect3—so that they become dependent upon human viewpoint thinking. So, where does this sort of thinking originate? Just as the Apostle Paul maintained that the “god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel” (2 Corinthians 4:4) likewise, believers can also be blinded from Biblical truth by self-deception:

For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths. (2 Timothy 4:3–4)

The Hate Solution

It should be obvious by now that John emphasizes in all of his writings that the method of functioning in the Christian life is to “walk in the Light” (cf. John 8:12; 12:46). And since there is no middle ground between love and hate, the believer must take a Biblical approach to solving this problem of hating others—believers and unbelievers alike. It is worth posting again the principle developed by Colonel R.B. Thieme, Jr. that enables believers to demonstrate impersonal love for all mankind:

Unlike personal love, which emphasizes the attractiveness of the object of love, impersonal love emphasizes the capacity and integrity of the one who loves. Whereas personal love is an intense and subjective attitude toward a few, impersonal love is a relaxed and objective mental attitude toward everyone—friend or enemy, worthy or unworthy, pleasant or obnoxious. Impersonal love solves problems in personal relationships. The believer with impersonal love is able to accept all people as they are, without demands for reciprocation, without reaction or retaliation, without incurring mental attitude sins. Whether encountering love and admiration or hatred and reproach, this unconditional attitude is stable and enduring. (Colossians 3:12–14; 1 Peter 3:8–9) 4

Thus the believer is divinely enabled to walk in the light. And as Dr. Chafer states: “to be wholly subject to the mind and will of God and adjusted to the holy character of God.”5 Therefore, to “walk in the Light” necessitates that the believer’s attitude is that which strives to emulate the holy character of God. And in so doing, that while in this sphere of fellowship there is a continuous cleansing of sin (1:7) because of the realization of personal sin and the right response of seeking forgiveness (1:9).

Conclusion

Observe the commendation that the Apostle John gave to ‘the chosen lady’ in his second epistle that some of her children were “walking in truth” (2 John 4); and to Gaius in the third epistle that he was “walking in truth” (3 John 3). Since Our Lord stated that the “Word is truth” (John 17:17), these individuals possess a knowledge and observance of Biblical truth. John’s emphasis is upon believers walking in truth/practice of the truth (John 3:21), and for those who do not he asserts that they are liars (1 John 1:6; 2:4). We need to examine ourselves to determine if we are honestly walking in truth.

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[1] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, G3404.

[2] Zodhiates, G4625.

[3] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.70.

[4] Thieme, R.B., Jr. (2022). Thieme’s Bible Doctrine Dictionary, Houston, TX: R.B. Thieme, Jr., Bible Ministries, p. 136.

[5] Chafer, Lewis Sperry (1976). Systematic Theology, Dallas, TX: Dallas Seminary Press, 3.262.

© 2024 David M. Rossi 

THE NEW "NEW" COMMANDMENT - 1 JOHN 2:8

Verse 8: On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining.

 

John continues in verse 8 declaring definitively that now he is indeed “writing a new commandment to you.” Considering what he wrote in verse 7, this all sounds like double talk and nonsense. But this can be explained, for the word new refers here to a doctrine that is being “newly introduced”1 to John’s readers. John is about to reiterate and further develop the commandment which the Lord Jesus gave to His disciples:

“This is My commandment, that you love one another, just as I have loved you.” (John 15:12; cf. John 13:34)

 Jesus gave this command while they were living in the previous dispensation of the Jewish Age. Now John is presenting it as new and current2 as it applies to believers in his day, in the present dispensation of the Church Age that began on the day of Pentecost (Acts 2). In this epistle he will be updating and broadening this teaching making it relevant for the 1^st Century Church just as it is for the Church in the 21^st Century.

The Apostolic Teaching of Love

The Apostle Paul discussed the issue of Christian love nearly 3 decades before John’s epistles. Yet it is worthwhile to note the scope of Paul’s teachings that included neighbors, family and fellow believers.

Let love be without hypocrisy. (Romans 12:9a)

Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. (Romans 13:8, 10)

For the whole Law is fulfilled in one word, in the statement, “You shall love your neighbor as yourself.” (Galatians 5:14)

And walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. (Ephesians 5:2)

Husbands, love your wives, just as Christ also loved the church and gave Himself up for her. (Ephesians 5:25; Colossians 3:19)

Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another. (1 Thessalonians 4:9)

Much of Paul’s writings on this subject parallel John’s: walk in love, love the brethren. Even the Apostle Peter emphasized that we are to “love the brotherhood” (1 Peter 2:17) and love one another:

Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart. (1 Peter 1:22)

We should also remember that the Lord Jesus commanded that we love our enemies (Luke 6:27, 35) and to “pray for those who persecute you” (Matthew 5:44).        

The word “which” pertains to the principle of love in this new command, and John assures us that just as the love of the Father is truly “in Him” (John 3:35, 5:20) it is also “in you” (John 14:21, 23). However, genuine love for the Lord will be demonstrated only when and if the believer is willing to keep His commandments.

 “If you love Me, you will keep My commandments.” (John 14:15)

The Darkness and the True Light

In Scripture darkness is often symbolic of ignorance and spiritual blindness.3 The Apostles Peter and Paul both wrote about darkness as referring to our condition of spiritual blindness prior to belief in Christ. Peter stated that God “called you out of darkness into His marvelous light” (1 Peter 2:9). Paul declared that God “rescued us from the domain of darkness” (Colossians 1:13). This domain of darkness is descriptive of the world system influenced by Satan. Paul explained that it is where the unsaved live and “walk in the futility of their mind, being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart” (Ephesians 4:17b-18). Their lives are devoid of God and His absolute truth and instead infused with Satanically inspired human viewpoint.

Paul further contrasts where all believers were prior to salvation with their present spiritual status:

For you were formerly darkness, but now you are Light in the Lord; walk as children of Light (Ephesians 5:8)

However, John described darkness in chapter one in connection with the believer’s loss of fellowship with the Lord (1:6) because of sin. Here he is pointing out that the believer who is obedient in keeping His commandments is now living a holy and sinless life and this is evidence of their spiritual maturity. Thus, their old spiritual condition in the ‘domain of darkness’ is caused to pass away. The Apostle Paul explained this:

Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. (2 Corinthians 5:17)

When the believer resolves to keep His commandments there is evidence that they are advancing to maturity in their Christian life. It is for this reason that John asserts that the Light “is already shining”, because of his optimism that we are advancing to maturity as evidenced by our love and unity with the Father through Our Lord Jesus Christ.

Our Daily Challenge

It should be the objective of every believer in Jesus Christ to advance to spiritual maturity—this is what constitutes true spirituality. Dr. Chafer explains that “spirituality represents that manner of life which is wrought in (not, by) the believer by the unhindered, indwelling Spirit of God.”4 For the believer to maintain spirituality it means that they must reside continually in fellowship with God. Sin breaks our fellowship with God, so it is imperative that we know our sins and confess them to the Lord. Spirituality and fellowship with God is what it means to be walking in the Light. It is equivalent to Paul’s command to “walk by the Spirit” (Galatians 5:16), which is the believer being empowered and “led by the Spirit” (Galatians 5:18).

To achieve spiritual maturity it requires a daily routine of studying Scripture. First, by learning and conforming to God’s mandates for holy living and second, to learn Biblical truths in order to think God’s thoughts in our moment-by-moment walk of faith (Romans 12:2; Hebrews 4:12). When neglecting this vital necessity for spiritual growth, the believer will ever be out of fellowship with God and fail to live the Christian way of life. These are the believers who will walk in darkness—ignorance of doctrine—and will live ineffective Christian lives.

As faithful believers, we should aspire to be commended for our advancement to maturity as the Apostle Paul did to the Thessalonians.

But you, brethren, are not in darkness, that the day would overtake you like a thief; for you are all sons of light and sons of day. We are not of night nor of darkness. (1 Thessalonians 5:4–5)

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[1] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament, Chattanooga, TN: AMG Publishers, G2537.

[2] Ibid, Zodhiates.

[3] Unger, M. F., (1988). darkness, In The New Unger’s Bible Dictionary (Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F., Eds.), Chicago: Moody Press.

[4] Chafer, Lewis Sperry (1976). Systematic Theology, Dallas, TX: Dallas Seminary Press, 7.292.

© 2024 David M. Rossi