Sunday School December 17th, 2006 1st John 1(1-10), 2(1-5)
JOHN (from Holman’s Bible Dictionary)
(jahn) Greek form of Hebrew name meaning, “Yahweh has been gracious.”
1. John the Apostle, the son of Zebedee, the brother of James. Harmonizing Matthew 27:56 with Mark 15:40 suggests that John’s mother was Salome. If she was also the sister of Jesus’ mother (John 19:25), then John was Jesus’ first cousin. This string of associations is so conjectural, though, that we cannot be sure of it. Because James is usually mentioned first when the two brothers are identified, some have also conjectured that John was the younger of the two.
The sons of Zebedee were among the first disciples called (Matt. 4:21-22; Mark 1:19-20). They were fishermen on the Sea of Galilee and probably lived in Capernaum. Their father was sufficiently prosperous to have “hired servants” (Mark 1:20), and Luke 5:10 states that James and John were “partners with Simon” Peter.
John is always mentioned in the first four in the lists of the twelve (Matt. 10:2; Mark 3:17; Luke 6:14; Acts 1:13). John is also among the “inner three” who were with Jesus on special occasions in the Synoptic Gospels: the raising of Jairus’ daughter (Mark 5:37), the transfiguration (Mark 9:2), and the Garden of Gethsemane (Mark 14:32-33). Andrew joined these three when they asked Jesus about the signs of the coming destruction of Jerusalem (Mark 13:3).
The sons of Zebedee were given the surname Boanerges, “sons of thunder” (Mark 3:17). When a Samaritan village refused to receive Jesus, they asked, “Lord, wilt thou that we command fire to come down from heaven, and consume them?” (Luke 9:54). The only words in the Synoptic Gospels attributed specifically to John are: “Master, we saw one casting out devils in thy name… and we forbad him, because he followeth not us” (Mark 9:38; Luke 9:49). On another occasion the two brothers asked to sit in places of honor, on Jesus’ left and right in His glory (Mark 10:35-41; compare Matt. 20:20-24). On each of these occasions Jesus challenged or rebuked John. Luke 22:8, however, identifies Peter and John as the two disciples who were sent to prepare the Passover meal for Jesus and the disciples.
The apostle John appears three times in the Book of Acts, and each time he is with Peter (1:13; 3:1-11; 4:13,20; 8:14). After Peter healed the man, they were arrested, imprisoned, and then released. They were “unlearned and ignorant men” (Acts 4:13), but they answered their accusers boldly: “we cannot but speak the things which we have seen and heard” (Acts 4:20). Later, John and Peter were sent to Samaria to confirm the conversion of Samaritans (8:14).
Paul mentioned John only once: “James, Cephas [Simon Peter], and John, who seemed to be pillars” of the church agreed that Paul and Barnabas would go to the Gentiles, while they would work among the Jews (Gal. 2:9).
The Gospel of John does not mention James or John by name, and it contains only one reference to the sons of Zebedee (21:2). An unnamed disciple who with Andrew had been one of John the Baptist’s disciples is mentioned in John 1:35, and an unnamed disciple helped Peter gain access to the house of the high priest in John 18:15-16. The disciple in these verses may have been the Beloved Disciple, who reclined with Jesus during the last supper (13:23-26), stood at the cross with Jesus’ mother (19:25-27), ran with Peter to the empty tomb (20:2-10), and recognized the risen Lord after the great catch of fish (21:7). The need to clarify what Jesus had said about the death of the Beloved Disciple (21:20-23) probably indicates that the Beloved Disciple had died by the time the Gospel of John was put in final form by the editor who speaks in John 21:24-25 and attributes the Gospel to this Beloved Disciple.
Five books of the New Testament have been attributed to John the Apostle: the Gospel, three Epistles, and Revelation. In each case, the traditional view that the apostle was the author of these books can be traced to writers in the second century. Neither the Gospel nor the epistles identify their author by name. The author of Revelation identifies himself as “John” (1:1, 4, 9; 22:8) but does not claim to be the apostle. Much of the weight of the traditional view of the authorship of the Gospel rests on the testimony of Irenaeus, bishop of Lugdunum in Gaul (A.D. 130-200).
The origin of the attribution of the five writings to the apostle is difficult to trace. The strongest argument can probably be made for the traditional view of the authorship of Revelation. Its author claims to be “John,” it is associated with Patmos and Ephesus, and in tone it fits the character of the apostle who was called “Boanerges.” Justin Martyr, moreover, in the earliest testimony regarding the authorship of Revelation attributes it to John.
Internal evidence from the Gospel and Epistles provides many Bible students reasons to question the traditional view. The Gospel does not mention the “inner three” disciples as a group, nor does it refer to any of the events at which these three were present with Jesus: the raising of Jairus’ daughter, the transfiguration, and the agony of Jesus in the Garden of Gethsemane. Clearly, the editor of the Gospel, who refers to himself in John 21:24-25, links the Gospel with the Beloved Disciple. The question is whether that disciple was John or some other apostle.
The author of the epistles identifies himself as “the elder” (2 John 1, 3 John 1), but never claims to be the apostle. Neither does the author of these epistles claim the authority to command the church to follow his instructions. Instead, he reasons with them and urges the church to abide in what it has received and what it has heard from the beginning.
In sum, a strong tradition linking the apostle John to the authorship of these five New Testament writings can be traced to the second century. Modern scholarship has raised questions about the credibility of this tradition, and discussion of these matters continues. Many would agree, however, that the strongest case can be made for the apostolic authorship of Revelation, followed in order by the Gospel and Epistles. Many Bible students continue to follow tradition and attribute all five books to the apostle.
Legends about the apostle continued to develop long after his death. According to tradition, John lived to an old age in Ephesus, where he preached love and fought heresy, especially the teachings of Cerinthus. The tomb of John was the side of a fourth-century church, over which Justinian built the splendid basilica of St. John. The ruins of this basilica are still visible in Ephesus today.
The Apocryphon of John is an early gnostic work that purports to contain a vision of the apostle John. Copies were found among the codices at Nag Hammadi. The work itself must go back at least to the second century because Irenaeus quoted from it.
The Acts of John is a third-century apocryphal writing which records miraculous events, John’s journey to Rome, his exile on Patmos, accounts of several journeys, and a detailed account of John’s death. In theology this work is Docetic, and it was eventually condemned by the Second Nicene Council in 787.
The apostle John also has a place in the martyrologies of the medieval church. A fifth-century writer, Philip of Side, and George the Sinner, of the ninth century, report that Papias (second century) wrote that James and John were killed by the Jews (Acts 12:2), but these reports are generally dismissed as fabrications based on interpretations of Mark 10:39. See John, The Gospel of; John, The Letters of; Revelation of John.
John the apostle (from
Smith’s Bible Dictionary)
was the son of
Zebedee, a fisherman on the Lake of Galilee, and
of Salome, and brother of James, also an apostle. Peter and James and John
come within the innermost circle of their Lord’s friends; but to John belongs
the distinction of being the disciple whom Jesus loved. He hardly sustains the
popular notion, fostered by the received types of Christian art, of a nature
gentle, yielding, feminine. The name Boanerges,
(
Mark 3:17)
implies a vehemence, zeal, intensity, which gave to those who had it the might
of sons of thunder. [
JAMES]
The three are with our Lord when none else are, in the chamber of death,
(
Mark 5:37)
in the glory of the transfiguration, (
Matthew 17:1)
when he forewarns them of the destruction of the holy city, (
Mark 13:3) in
the agony of Gethsemane. When the betrayal is accomplished, Peter and John
follow afar off. (
John 18:15)
The personal acquaintance which exited between John and
Caiaphas enables him to gain access to the council chamber,
praetorium of the Roman procurator.
(
John 18:16,19,28)
Thence he follows to the place of crucifixion, and the Teacher leaves to him
the duty of becoming a son to the mother who is left desolate.
(
John 19:26,27)
It is to Peter and John that Mary Magdalene first runs with the tidings of the
emptied sepulchre, (
John 20:2)
they are the first to go together to see what the strange words meant, John
running on most eagerly to the rock-tomb; Peter, the least restrained by awe,
the first to enter in and look. (
John 20:4-6)
For at least eight days they continue in Jerusalem. (
John 20:26)
Later, on the Sea of Galilee, John is the first to recognize in the dim form
seen in the morning twilight the presence of his risen Lord; Peter the first
to plunge into the water and swim toward the shore where he stood calling to
them. (
John 21:7)
The last words of John’s Gospel reveal to us the deep affection which united
the two friends. The history of the Acts shows the same union. They are
together at the ascension on the day of Pentecost. Together they enter the
temple as worshippers, (
Acts 3:1) and
protest against the threats of the Sanhedrin.
ch (
Acts 4:13)
The persecution which was pushed on by Saul of Tarsus did not drive John from
his post. ch. (
Acts 8:1)
Fifteen years after St. Paul’s first visit he was still at Jerusalem, and
helped to take part in the settlement of the great controversy between the
Jewish and the Gentile Christians. (
Acts 15:6)
His subsequent history we know only by tradition. There can be no doubt that
he removed from
jerusalem
and settled at Ephesus, though at what time is uncertain. Tradition goes on to
relate that in the persecution under Domitian he
is taken to Rome, and there, by his boldness, though not by death, gains the
crown of martyrdom. The boiling oil into which he is thrown has no power to
hurt him. He is then sent to labor in the mines, and
Patmost is the place of his exile. The accession of
Nerva frees him from danger, and he returns to
Ephesus. Heresies continue to show themselves, but he meets them with the
strongest possible protest. The very time of his death lies within the region
of conjecture rather than of history, and the dates that have been assigned
for it range from A.D. 89 to A.D. 120.
John, First Epistle of
(from Easton’s Bible Dictionary)
the fourth of the
catholic or "general" epistles. It was evidently written by John the
evangelist, and probably also at Ephesus, and when the writer was in advanced
age. The purpose of the apostle (
1:1-4) is to
declare the Word of Life to those to whom he writes, in order that they might
be united in fellowship with the Father and his Son Jesus Christ. He shows
that the means of union with God are, (1) on the part of Christ, his atoning
work (
1:7;
2:2;
3:5;
4:10,14;
5:11,12) and
his advocacy (
2:1); and
(2), on the part of man, holiness (
1:6),
obedience (
2:3), purity
(
3:3), faith (
3:23;
4:3;
5:5), and
love (
2:7,8;
3:14;
4:7;
5:1).
John (from Fox’s Book of Martyrs)
The "beloved disciple," was brother to James the Great. The churches of Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and Thyatira, were founded by him. From Ephesus he was ordered to be sent to Rome, where it is affirmed he was cast into a cauldron of boiling oil. He escaped by miracle, without injury. Domitian after wards banished him to the Isle of Patmos, where he wrote the Book of Revelation. Nerva, the successor of Domitian, recalled him. He was the only apostle who escaped a violent death.
1st John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 1:2 (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;)
From the beginning
We discussed this point last week so I won’t dwell on it too deeply again, but suffice it to say that Jesus is the eternal Son of God. He is the Alpha and the Omega, the beginning and the end. This same John described it best in John 1:1, “In the beginning was the Word, and the Word was with God, and the Word was God.” It is beyond the human mind to grasp the eternity of God. Everything we know has a definite beginning and end, but God is eternal. That doesn’t just mean that He will never die. It is true He has no end, but it is also true He had no set beginning. The Bible says in Psalms 90:2: “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.” The word translated “everlasting” not only means without an end, it means always or forever. God is eternal. Human beings who are constantly governed by time cannot understand this, but we can accept and believe it. Our God is an awesome God. His ways are higher than our ways!
The incarnate Son of God
One of the greatest differences between the Christian religion and false religions is the fact that our Lord came to earth and dwelled on this planet in a human body like unto ours. He knows our frame and our temptations. He knows our sorrows and fear. Not only did His coming allow Him to know us, but it helped us to know Him. These Apostles walked this journey of life with our Saviour day by day. They heard Him speak and watched His actions. They reported these things to the following generations so that we can have some understanding of God. This is no fairy tale. Jesus is a real, historical figure. We can trust the reporting of the Apostles. John here reminds the reader that they “handled” Him and witnessed Him with their own eyes. They heard His teachings. They recognized the life which was in Him. He manifested these things, or revealed them unto them. Thank God He allowed us to examine Him. We are without excuse!
1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
That which we have seen and heard
The purpose of this statement is to remind the reader that John is not reporting old wives tales or traditions. This is not Grimm’s Fairy tales, but this is an eyewitness report. Even today a case can hardly be won without an eyewitness. Jesus appointed these Apostles to be eyewitnesses of His work. They were faithful reporters.
Fellowship
The word translated “fellowship” means to have a share, to have joint participation, to belong to a community, or have an intimate relationship with someone or something. John wrote this Epistle so the reader could share in the relationship the Apostles had with Jesus Christ. John wanted them to have a part in this story. He reported the facts so the reader could believe in Christ. He wanted to shield the church from false doctrine based on speculation and to allow believers to grasp the graciousness and love of Christ.
1:4 And these things write we unto you, that your joy may be full.
Your joy may be full
Consider this verse: John 15:11: “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.” Jesus didn’t give us life to be endured miserably. Life is supposed to be a gift from God, to be enjoyed to the fullest, but it cannot be experienced to the maximum as God intended unless it is spent in obedience and with a relationship with God. Only through God can a human being understand the gift of life. With a clear conscience and peace of mind a man can live joyfully. Without an expectation of eternal life, life could only exist in a certain amount of fear and trepidation. The conscious cannot be clear without forgiveness from God. We can never understand our purpose without Him. Man needs God!
1:5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
Holy living
There are those who misunderstand the concept of grace. They think a man can believe on Christ; live a sinful life and be justified with God. That thinking is absurd! The Bible teaches that a man becomes a new creature when he is born again. His thinking and desires are changed. Someone who claims to know God and lives in darkness is a liar. They are trying to fool someone. Some are attempting to fool themselves. We can deceive ourselves if we are not careful. Christians do not always accomplish holy living, but we strive to live to live that way. If we are not trying; we’re not saved. If we walk in the light then the blood of Jesus Christ cleanses us from sin. It is the honest attempt that proves our salvation and allows God to justify us in His sight. God cannot be mocked or deceived. He knows who are truly His and He knows who is an imposter. Are you striving to live right? Please read the explanation of the next verse to see the complete story on this concept.
1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.
Confession and forgiveness
We strive for perfection, but as long as we are in this body we will never achieve perfection. Our flesh is prone to sin. It fails to live up to God’s righteous standard at times. I know there are those folks out there who claim to live above sin, but they are deceiving themselves. I doubt any of them are holier than the Apostle Paul. (I haven’t read their Books in the Bible yet) Look what the Apostle Paul confessed about his own weakness of the flesh: Romans 7:14-21 “For we know that the law is spiritual: but I am carnal, sold under sin. 7:15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 7:16 If then I do that which I would not, I consent unto the law that it is good. 7:17 Now then it is no more I that do it, but sin that dwelleth in me.
7:18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 7:19 For the good that I would I do not: but the evil which I would not, that I do. 7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 7:21 I find then a law, that, when I would do good, evil is present with me.” It is clear that Paul, as great a man as he was, was tormented by his own weak flesh. If Paul struggled to live righteously then I expect you will also. We are not perfect, but we can be justified. We are justified by confessing that we have sinned and repenting of that sin. If we confess our unworthiness, God makes us worthy. If we confess our sinfulness, God looks at us as sinless. If we try to justify ourselves, we fail miserably. Actually, that is the sin of self righteousness. God hates self righteousness.
1st John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
Advocate
The goal is to live without sin, but God knows that we are not capable of that. Again, some will argue it is possible to live without sin or the challenge would not be here to try to do so, but since there has never been one to accomplish perfect living in the history of the world except Jesus, I think it is not a realistic expectation. Since He knows our frame and expects our failure, He has made a way for us to overcome our sinful impulses. First, Jesus is our advocate. The word translated “advocate” is “parakletos” in the Greek and means one who pleads another's cause, or an intercessor. It is interesting that the one who pleads our case with the Father is not only our advocate but He is our case. See below to understand what I mean!
2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Propitiation
Here we discover Jesus is not only our intercessor or lawyer, but He is our case. The word propitiation means the penalty, or the price, which causes God to be appeased or which turns away God’s wrath. Christ is not only our advocate; He paid the price for our sin. God is justified in forgiving us of our sin because Jesus accepted our punishment. Some think our sins are just overlooked when God forgives us, but that is not the case for that would not be just. God does not go back on His word. The wages of sin is death and that immutable law cannot be annulled. My sin brought death also, but Christ took that death in my place. His death on Mt. Calvary appeased God for my sin. He paid my penalty. He cleared my name. Thanks be to God for His sacrificial death! By the way, Christ didn’t just die for the believer; He also paid the debt for the sinner and nonbeliever. They must now accept that pardon which has already been offered or they will die in their sins. Do you perceive the vanity and irony of a sinner spending eternity in Hell for sins which have already been atoned for? Their price has already been paid. The payment was denied. The pardon refused. Eternal death is the result!
2:3 And hereby we do know that we know him, if we keep his commandments.2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.2:5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
False confession
We spoke on this subject earlier in the lesson so I won’t delve in it again deeply, except to say that Jesus knows those that are His and we can know that we are saved. If we have a desire to obey the commandments of God it is a good indication of the presence of God in our life. If we keep His word the love of God is perfected in us. The word translated “perfected” means to become complete or fully accomplished. As we grown in the Lord it is easier for us to keep His commandments because the Word of God becomes stronger in our lives and in our hearts. We know Him and we draw closer to Him. We do this by sanctifying ourselves from sinful things and striving for holiness. As we draw nigh unto God the love of God is realized to a greater extent by us. We can grasp more fully what God has saved us from and where He is trying to lead us. By obeying God we can truly experience what God wishes for us. We can understand the goal of God’s love which is to make us a better person in Christ. It is a day by day experience. It does not come overnight.
New American Standard Version (for commentary purposes only)
Introduction, The Incarnate Word
1 What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life— 2 and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us— 3 what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. 4 These things we write, so that our joy may be made complete.
God Is Light
5 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.
6 If we
say that we have fellowship with Him and
yet walk in the darkness, we lie and do not practice the truth;
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.
8 If
we say that we have no sin, we are deceiving ourselves and the truth is not in
us. 9 If
we confess our sins, He is faithful and righteous to forgive us our sins and
to cleanse us from all unrighteousness.
10 If
we say that we have not sinned, we make Him a liar and His word is not in us.
CHAPTER 2
Christ Is Our Advocate
1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. 3 By this we know that we have come to know Him, if we keep His commandments. 4 The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him; 5 but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him:
From Lumina Bible Software
THE ADDISON FREEWILL BAPTIST CHURCH BAD WEATHER POLICY:
IT IS OUR POLICY TO HAVE THE CHURCH OPEN AT IT’S SCHEDULED TIMES. IN THE CASE OF INCLEMENT WEATHER, WE WILL POST A MESSAGE ON THE CHURCH PHONE APPROXIMATELY 2 HOURS BEFORE CHURCH TIME TO INFORM WHETHER OR NOT THE SERVICE WILL BE CANCELED. THE PHONE NUMBER TO CALL IS 740-367-7063.
THANKS FOR STUDYING WITH US THIS WEEK. OUR LESSONS CAN BE FOUND EACH WEEK ON OUR WEBSITE WWW.ADDISONCHURCH.COM. BE SURE TO SIGN OUR GUESTBOOK WHEN YOU VISIT. WE ALSO WILL EMAIL THE LESSON DIRECTLY TO YOU BY REQUEST AT ADDISONFWBCHURCH@BLUESTARR.NET. YOU WILL NEVER BE ASKED FOR CONTRIBUTIONS, NOR WILL YOUR INFORMATION BE GIVEN OR SOLD TO ANY OUTSIDE SOURCE. SEE YOU SOON!!!!
PASTOR RICK BARCUS
