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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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STAGES
OF GROWTH IN FELLOWSHIP WITH GOD (1 John 2:7-14) Grace
Bible Church, Gillette, Wyoming Pastor
Daryl Hilbert I. ENJOYING
FELLOWSHIP WITH GOD (CH 1) A. Certification
of Fellowship with God (1:1-4) B. Conditions of Fellowship with God (1:5-10) II. ABIDING IN
FELLOWSHIP WITH GOD (CH 2) A. Growth in
Fellowship with God (2:1-6) B. Stages of Growth
in Fellowship with God (2:7-14) 1. A
Commandment from the Beginning (2:7-8) a) John
is not writing a new commandment, but reinforcing one that has already been
given. It is one that Jesus had given and remains the mainstay Christian
commandment. In that sense, it is an old commandment (7). (1) Some
good commentators have suggested that John was referring to the commandment
from the Old Testament. After all, they were from the beginning when God
revealed His will in His Word (Deu 6:5; Lev 19:18). In addition, Jesus stated
that the entire law hung on the two greatest commandments: Love God, and love
your neighbor (Mat 22:36). (2) On the other hand, John may be using a play
on words. The command is not new because Jesus had given it during His
earthly ministry and His disciples have been repeating it from the beginning.
This was exactly John’s meaning in 1Jo 3:11 and 2Jo 5-6. Jesus’ command to
“love one another” is the “Law of Christ” (1Co 9:21; Gal 6:2). b) In
another sense, John is writing a new commandment. Jesus’ commandment is new
in the sense that it superseded the command to love in the Old Testament (8).
(1) When
Jesus gave His commandment to “love one another,” He was not replacing the
old commandment. Rather he was superseding it and raising the bar. (a) The
Old Testament merely commanded his people to love their neighbor as
themselves (Jam 2:8). (b) Jesus gave a “new” (kainós -
qualitative, freshness) commandment, not in the sense of time, but in quality.
Jesus commanded his people to love one another as He loved them (Joh 13:34;
15:12, 17; Rom 13:8; 1Th 4:9; 1 Pe 1:22; 1Jo 3:11, 23; 4:7, 11f; 2Jo 1:5 cp.
Mat 5:43-48). This love is no longer a human standard but a divine standard.
This is the Law of Love, which is also the Law of Christ. (2) The
people of God are no longer in darkness but have the ultimate revelation of
God in His Son (Heb 1:1-2) and His Word (Isa 55:9-11). This revelation
reveals the Law of Love. 2. A
Condition of Brotherly Love (2:9-11) a) Once
again, John applies the conditions for true fellowship. But he now has in
view the Law of Christ. Whoever claims to live in the light of God’s ultimate
revelation but hates his brother is truly not in the light. In reality, he is
in darkness (9). b) In comparison, “the one who is continually
loving his brother” (lit.) is the one who is abiding in the light of God’s
love and revelation. An aspect of abiding in the light of God’s love is that
a brother gives no cause for stumbling (10). (1) The
word for “stumble” is the Greek word skándalon (Eng. scandalous),
which lit. means a stick for bait (a trap). Metaphorically, it infers a
stumbling block or an offense. (2) A true brother does everything he can to
build up other believers and curb anything that might cause an offense (cp.
Rom 14:13). Skándalon could also refer to a brother who causes
divisions (Rom 16:17). c)
John next describes the “one who is continually hating” his brother. The present
participle suggests a habitual practice. John says that such an individual is
really in the sphere of darkness (11). (1) Since
the passage is not referring to a believer who periodically struggles with
loving others, it would refer to an unbeliever or false teacher (cp. 1Ti
1:5). (2) Therefore, they walk in darkness, they are
blind, and they do not have any idea of God’s will. 3. A
Comparison of Stages of Growth (2:12-14) a) In
what is obviously another interpretive challenge, John writes to three groups
with three different titles. (1) Why
the change in tense (“I am writing” - present … “I have written” - aorist)? (2) Are the groups literal, figurative, or a
little of both? b) These
three groups are best taken as three stages of the Christian life: “Fathers,”
“young men,” and “little children.” (1) Fathers
are those who knew Christ the longest and mentored the younger Christians.
Perhaps these were disciples of the disciples and leaders of the church. (2) “Young Men” were those who knew Christ for
some time but were not as mature as the “Fathers.” Perhaps these were active
Christians involved in ministry and evangelism. (3) Finally, we have the “little children.”
While this can be a generic term for John to represent all believers, in this
passage it suggests those who are new in Christ and recent converts. c) John
is writing to these recent converts (“little children”) in vs. 12 to assure
them that their sins have been forgiven through Christ’s substitutionary
atonement (Act 10:43; Col 1:14; cp. 1Jo 5:13). d) John mentions all three groups in vs.
13-14. (1) John
is writing to the “Fathers” because they literally knew and continue to know
(perfect tense) Christ, who was from the beginning. (a) This
could suggest that they were either disciples (not the primary twelve) during
the time of Christ or they were the early converts of the original twelve
disciples. (b) In any case they were the older mature
Christians who possibly made up the church leadership. (2) The
“young men,” are mature enough to be engaged in ministry and spiritual
battle, but have overcome the evil one. (a) The
“young men” are strong in the Lord (Eph 6:10). (b) They are strong because the word of God
abides in them. That is also the reason how they have overcome the evil one
and his strategies (Eph 6:11-17). (3) The
“children” know God the Father and enjoy true fellowship with Him through His
Son Jesus Christ. e) Applications (1) Abide
under one law, that being the Law of Christ (Joh 13:34). (2) Be strong in the Word to overcome the evil
one (Mat 4:4ff; Eph 6:10-17). (3) Contemplate your stage of maturity (Heb
5:12). |
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