September 22, 2014 1st John Chapter 2

1st John Chapter 2

Originally posted Tuesday November 18, 2008

1st John, Chapter 2:1-6 Christ Our Advocate

John understands the human nature of Christian believers. Like everyone else, Christians sin. As Paul argued so consistently, even when we know the totality of the Law we still violate its commands. This was at the heart of the post-resurrection, Christian insistence that doing works of the Law could not lead to God's righteousness. Only faith - Martin Luther's acclamation, "sola fide," could bring the transformation God can work in a person's life.

In the circumstances of his readers who are about to or are being tempted to break fellowship, John has already established that making the claim of being free from sin is itself a sin (1:8, 10), rendering them as unrighteous. He also reminds them that confession of sin brings forgiveness and "cleansing...from all unrighteousness" (1:9). In that regard he gives the reason for this letter as his wish that the readers "may not [continue to] sin." He addresses them with the familiar "little children." This is a term used for newly converted Christians and those whose words and/or deeds indicate the need for further instruction (baby's milk instead of solid food in 1 Cor. 3:2). Using the title "Paraclete" (advocate) as the spiritual presence of Christ, John writes that Christ "is the propitiation for...sins," theirs and for those of the whole world (Jhn. 4:42c).

Many English translations read vs.2 as "atoning sacrifice" instead of propitiation. It certainly can mean that in the context of the Day of Atonement. When the High Priest sprinkles the blood of the sacrifice on the lid of the Ark of the Covenant - the Mercy Seat, the sins of Israel are forgiven (atoned for). This is consistent with an early understanding of Jesus' death on the cross - forgiveness by atonement through the shedding of his blood. It also has the meaning of "making propitious," which in this context means to represent the continued kindness and graciousness of God. In the Psalms and Prophets of the Old Testament there is the recurrent theme of the faithful graciousness of God, usually rendered from the Hebrew "hesed" as "loving kindness." Thus, Jesus is the propitiation for our sins for in him is demonstrated the consistent love of God for the members of the household of God upon whom God looks with favor.

John writes that to say in all honesty we "know [Christ]" is confirmed by obeying Christ's commandments - to love one another. For John to "know" and to "come to know" Christ is to be in relationship with Christ. In fact, to say we "have come to know [Christ]" and yet to disobey Christ's commands is to be a liar "in whom there is no truth." (We note the frequent use of the word "liar" which in the religious context means to bear false witness - taking God's name in vain.) Those who do obey Christ's word (commands) exhibit the perfected love of and for God in their lives, a love which is coincidental with faith in God's love for the believer.

John repeats in different terms his claim that knowing Christ leads to obeying Christ's word. He uses the mystical words "in him (Christ)" and "abide in [Christ]" as a spiritual state of being. We might think of the cloud of the transfiguration scene which represented the mystical presence of God in which Christ, Moses and Elijah stood. As we walk in the earth's atmosphere we experience and draw in the breath of life. As we walk (or abide) in the Spirit of Christ we experience Christ and draw in the breath of the new life. John's connection is completed. Knowing Christ leads to obedience to the command of Christ which leads to the perfection of love of and for God. The result is that the believer imitates the life of Christ, walking the way he walked.

1st John, Chapter 2:7-17 A New Commandment

As we noted above Christ's new commandment is that believers love one another (Jhn. 13:34). It is the greatest of Christ's commandments for it encompasses the meaning, experience and practice of being a Christian. Coincident with this commandment is the test of obedience. Keeping this commandment will demonstrate the believer's love of Christ (Jhn. 14:15) - having come to know and walk with Christ. The obverse is, of course, true. This is the "old commandment" the believer has heard since becoming a Christian for it was spoken long ago by Jesus during his earthly ministry. Yet John can write that he can now offer it again (from the Spirit) as a new commandment. It is new in Christ and in the believer because now it is about to be fulfilled as the "darkness is passing away and the true light (of Christ) is already  shining." It is old because it was given by Jesus in the beginning. It is new because Jesus is about to demonstrate the outcome of love in a new world already being fashioned by God.  The true believer is already walking in this emerging light as clearly seen by love for others. Not to love the other is a sign of remaining and walking in the darkness which has rendered the one who does not love the other as blind. In an addictive sense the more sin one commits the easier it is to commit sin.

John continues with a series of affirmations addressed to three categories of members in the community that has broken fellowship with the Elder (and what he represents). They form two sections, each addressing in the same order: children, fathers and young people. As a whole the mention of these three groups is important only as a reminder to those addressed that each church and all churches together constitute the household of God. The groups are not listed in any order of importance, thus emphasizing unity in Christ. The basic thrust of the message is that forgiveness is offered by the Father in Christ's name and with that forgiveness comes the power to overcome evil. The readers are well aware of Christ's commandment - from the beginning, to love one another. With love the sin of separation is overcome.

John focuses the readers' attention toward the love of God and away from a love of the world. Love of God is not found in the world or in those who love the world (the world is a general category representing the realm of Satan and so, full of "desire of the flesh" and that which does not come from God). While this evil world and its sin is passing away and the light of Christ is beginning to shine, those who remain in the light of Christ doing the will of God will live forever.  

1st John, Chapter 2:18-28 Warning against Antichrists

In this passage John elaborates on the signs that the world is passing away. He introduces the term "antichrist" which appears only five times in the New Testament, all in John's letters. This indicates how late the concept came into use and then rather narrowly in Asia Minor to cover one set of circumstances. Apparently the term is known to his readers. What they have heard has now occurred. In John we learn that the appearance of the antichrist is a sign of the "last hour." Indeed, there are now many antichrists which makes the "last hour" all the more certain. The final conflict between the holiness of God and evil of Satan is about to begin. These antichrists are human beings, for John writes that "they have gone out from us" indicating they have broken fellowship and started their own "churches" independent of those under the Elder's authority. In an interesting use of "logic" their "going out" is evidence to John that they never really did belong to the fellowship represented by the Elder in the first place. Had they truly been part of his fellowship of churches they would not have broken that fellowship. Since they never were in fellowship with the Elder their departure represents a lie for only truth can come out of the communities represented by the Elder. We might not want to press this too far. It is very much like one denomination's understanding that a "saved" person who leaves one of its churches for another denomination really wasn't saved in the first place. The current disintegration of some communities over the issue of homosexuality is an example of the mutual recriminations that can arise when only one point of view can be the absolute truth.

John defines what constitutes the lie defining an antichrist. First, those who have broken fellowship with and gone out from the Elder's authority are antichrists. Second the antichrist is one who denies that Jesus is the Messiah. This may indicate a lingering Jewish influence in Asia Minor. While it was certainly part of Paul's early preaching, eventually the term 'Christ" became more of a surname for Jesus rather than a meaningful title. The better interpretation is that what was denied was the concept of the heavenly Messiah as presented in John's Gospel where the Word sent by God from heaven became flesh. Such a Christology would not have been acceptable to those influenced by the Jewish principle of absolute monotheism. A heavenly Messiah may have seemed to be too close to a secondary albeit lesser god. Third, the antichrist denies "the Father and the Son" as spiritually inseparable in purpose (this is John's "I and the Father are one"). If Jesus is denied so is God.

The exhortation to the remnant of believers that arises from the current situation urges the faithful to allow what they have "heard from the beginning" to continue to abide in them. If they will practice such spiritual discipline they will continue to abide in "the Son and the Father" thereby receiving the promise of eternal life. He does not want them to be deceived by the antichrists. They do not need instruction from others which differs from what they learned "in the beginning" (the anointing they received is from the Holy Spirit who "teaches...about all things" represented by baptism).