Our new study: 1 John has begun!
We pray that you are being blessed by the new study format and the DAILY time spent in God's word.
After today's class, we will have three weeks off due to the UK April school holiday breaks. Please try to do a bit of your lesson each day. Once you've completed the lesson, take the remaining days of the break to have time to just read a new part of the Bible, or the Psalms or just be in prayer.
Our next class will be on the 30th of April and we will cover Lesson 3 of 1John.
HAVE A WONDERFUL EASTER BREAK!!
Celebrate the cross!!
Today's lesson covered 1John 1-2:6
LOOKING DEEPER:
“That which was from the beginning” (v. 1): In this phrase John is saying that Jesus existed before the "beginning” (of creation; compare to John 1:1). Jesus existed before all creation and therefore was not created (see John 17:5; Ephesians 1:4; Colossians 1:15-19; Hebrews 1:2). “Word of life” refers to John 1, where Christ is seen as the perfect expression of His Father, fully divine. Unlike most biblical letters which open with a greeting, John opens with a statement against the Gnostic heresy, which denies the deity and humanity of Jesus (see following). John was deeply concerned.
“Which we have heard...seen...looked at...touched.” The perfect tense is used, which gives the feeling that while all of John's senses confirmed the humanity of Christ about 50 years earlier, the experiences of being with Christ are as real to him now as they were when they occurred.
Thus, verse 1 directly combats Gnosticism, which was just being formulated in John's day (it is also combated in Colossians, 1 and 2Timothy, Titus, 2Peter, and perhaps 1Corinthians). Soon to become the most dangerous heresy of the first two centuries, Gnosticism held as its central teaching that spiritual things are good while all things physical are evil. This dualism bred erroneous teachings, such as:
“That which was from the beginning” (v. 1): In this phrase John is saying that Jesus existed before the "beginning” (of creation; compare to John 1:1). Jesus existed before all creation and therefore was not created (see John 17:5; Ephesians 1:4; Colossians 1:15-19; Hebrews 1:2). “Word of life” refers to John 1, where Christ is seen as the perfect expression of His Father, fully divine. Unlike most biblical letters which open with a greeting, John opens with a statement against the Gnostic heresy, which denies the deity and humanity of Jesus (see following). John was deeply concerned.
“Which we have heard...seen...looked at...touched.” The perfect tense is used, which gives the feeling that while all of John's senses confirmed the humanity of Christ about 50 years earlier, the experiences of being with Christ are as real to him now as they were when they occurred.
Thus, verse 1 directly combats Gnosticism, which was just being formulated in John's day (it is also combated in Colossians, 1 and 2Timothy, Titus, 2Peter, and perhaps 1Corinthians). Soon to become the most dangerous heresy of the first two centuries, Gnosticism held as its central teaching that spiritual things are good while all things physical are evil. This dualism bred erroneous teachings, such as:
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It denied the Incarnation of the Word of God—the fact that God became flesh in Jesus. This discounts the
humanity of our Savior—the fact that He was a human being like all of us.
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The human body itself is evil. Thus two extremes were encouraged: harsh treatment of one's body
(Colossians 2:21-23), or loose, lawless living (1John 3:4).
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Salvation is an escape from the body. This is achieved by a "special knowledge" available to only a select
few, as compared to faith in Christ available to everybody (John 3:16).
“Eternal life” (v. 2): a theme reflecting a quality of life that is rich and full, beginning once we receive Christ's salvation and continuing for eternity (John 10:10).
“Fellowship” (v. 3): a "joint participation," a "firsthand knowledge," a "sharing of lives." We have fellowship with one another when we share things in common. It is amazing to consider how close our fellowship with God can be—we share His very nature (2Peter 1:3-4).
1John 1:5: John states that God is light. The word light is found in the Gospel of John more than in all of the
other Gospels put together. It is no surprise that John again develops the theme in his epistle, 1John. But
what does he mean by light?
In the Old Testament, God was often revealed in fire and brightness. He was cloaked with light and glory (Psalm 104:2), too bright for any human to behold (1Timothy 6:16). In the New Testament, Jesus is the bearer of light (Matthew 4:16), often called the "Light of the world" (John 8:12; 9:5; 12:35, 46). As a consequence, by the grace of God, Jesus' followers are now bearers of the light (Matthew 4:16; Ephesians 5:8-9).
In the physical world, light is required for life to grow. It is a prerequisite for life in the spiritual realm also (John 1:4). In the same way, light is necessary for sight (1John 2:11). Light, then, is the revelation of God's glory and truth, providing us daily guidance (spiritual sight) into righteousness and eternal salvation (spiritual life).
1John 1:6: Here John introduces a key concept—"walk." This verb in its Greek tense means literally "to order one's behavior after." It describes a continual, habitual action. It does not negate the possibility of occasional mistakes or sins. Rather, John uses the phrase “walk in the light” to describe the normal behavior of a Christian as one who does not habitually commit known sins. Thus he is not promoting the non-biblical idea of a sinless perfectionism, as explained in verses 8-10.
“If we claim to be without sin” (1:8-10): In the original language, it is clear that "sin" here refers to the "sin nature"—that tendency we have inherited from our parents, inherent in all humans, to violate God's laws. People who claim their sinful natures are completely eradicated are only deceiving themselves. Verse 10 carries the idea further: if we “claim we have not sinned [committed individual acts of sin as a result of our sinful nature]...his word has no place in our lives.” But if we confess (that is, agree with God's perspective about) our sins, God will not only forgive our sins, but will “purify us” from all unrighteousness. He completely sets us free! Note that the tense of the Greek word purify speaks of a single act of cleansing, signifying that the known sin in the life of a Christian is an abnormal event, not a habitual action.
1John 2:1: The word advocate (RSV) (“one who speaks to the Father in our defense,” NIV) literally means "one called to your side"; here it signifies "a counsel for defense." If we are trusting in Jesus' sacrifice to continually cleanse us from sin, known and unknown, He is continually standing as our defense lawyer in order that we might be pardoned. He has never lost a case (Romans 8:34; Hebrews 7:25; 1Peter 3:18).
In the Old Testament, God was often revealed in fire and brightness. He was cloaked with light and glory (Psalm 104:2), too bright for any human to behold (1Timothy 6:16). In the New Testament, Jesus is the bearer of light (Matthew 4:16), often called the "Light of the world" (John 8:12; 9:5; 12:35, 46). As a consequence, by the grace of God, Jesus' followers are now bearers of the light (Matthew 4:16; Ephesians 5:8-9).
In the physical world, light is required for life to grow. It is a prerequisite for life in the spiritual realm also (John 1:4). In the same way, light is necessary for sight (1John 2:11). Light, then, is the revelation of God's glory and truth, providing us daily guidance (spiritual sight) into righteousness and eternal salvation (spiritual life).
1John 1:6: Here John introduces a key concept—"walk." This verb in its Greek tense means literally "to order one's behavior after." It describes a continual, habitual action. It does not negate the possibility of occasional mistakes or sins. Rather, John uses the phrase “walk in the light” to describe the normal behavior of a Christian as one who does not habitually commit known sins. Thus he is not promoting the non-biblical idea of a sinless perfectionism, as explained in verses 8-10.
“If we claim to be without sin” (1:8-10): In the original language, it is clear that "sin" here refers to the "sin nature"—that tendency we have inherited from our parents, inherent in all humans, to violate God's laws. People who claim their sinful natures are completely eradicated are only deceiving themselves. Verse 10 carries the idea further: if we “claim we have not sinned [committed individual acts of sin as a result of our sinful nature]...his word has no place in our lives.” But if we confess (that is, agree with God's perspective about) our sins, God will not only forgive our sins, but will “purify us” from all unrighteousness. He completely sets us free! Note that the tense of the Greek word purify speaks of a single act of cleansing, signifying that the known sin in the life of a Christian is an abnormal event, not a habitual action.
1John 2:1: The word advocate (RSV) (“one who speaks to the Father in our defense,” NIV) literally means "one called to your side"; here it signifies "a counsel for defense." If we are trusting in Jesus' sacrifice to continually cleanse us from sin, known and unknown, He is continually standing as our defense lawyer in order that we might be pardoned. He has never lost a case (Romans 8:34; Hebrews 7:25; 1Peter 3:18).
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