1 John 3:4-10
In a nutshell: Apple trees grow apples. Christians act like Christ. Thistles produce thistles and non believers don’t look like Jesus. How we behave really does matter, because it really does reveal what we believe and who we believe in. Say you’re a Christian? Live like one!
The question of identity – who I am – is a recurring theme in this letter. This is because who we are is hugely important. The point that John makes in this passage is that it is not that hard to work out the identity of those who are following Jesus, nor of those who are following the devil.
Sin matters
John’s message is an offensive one for a culture that does not like the word “sin” and is not even convinced there is “sin” – merely lifestyle choices. Our culture actively tolerates and celebrates sin (and this attitude is too easily brought into the church).
But the reality is that everyone draws a line at which they say, “that is sin.” Everyone has a boundary line in their thinking (be it paedophilia, rape, racism, failing to recycle, or whatever) beyond which they consider behaviour unacceptable. So there is always a line, the question is simply this, Where do you draw it?
For John the answer is found in Jesus. In Jesus sin becomes deeply personal, because in Jesus we see both a God of incredible greatness and power, and also a God intimately enough connected to his creation to care about our sin. In Jesus we come before one who both created the billions of galaxies and their billions of stars, yet one who cares about the thoughts you have and the things that you do.
Sin mattered enough for Jesus to come to destroy it.
Jesus didn’t come merely to teach. He came to go to war against sin. In his own sinless life Jesus waged war against sin, and at the cross we see his destruction of the works of the devil. At the cross the devil was: Driven out [John 12:31-32]; Bound [Luke 11:21-22]; Disarmed [Colossians 2:15]; Hurled down [Rev 12:9].
This means that Christian faith is more like a battleground than a university. We align ourselves with him who came to destroy the works of the devil. We must war against sin. Purity in the church matters. God cares massively about sin: Jesus appeared to take sin away; and he will appear again [3:2] so that we might be like him – pure.
God’s Seed
John says we are “God’s seed” [v9]. In Greek this word is sperma. It is used both for literal seeds and metaphorically for sperm and human children. It is the word used to describe Abraham’s physical and spiritual descendents [John 8:33; Galatians 3:29].
A seed represents new life. It means transformation. The seed that is planted in us when we are born of God is the Holy Spirit, who transforms us.
Often people talk about all humans being “children of God” but this isn’t what John describes. We only become a child of God when we are born of God. Up to that point we are actually children of the devil (or “children of wrath” as Paul puts it in Ephesians 2:3).
We must be born again!
Sinless Seed
John is very clear here: Children of God don’t sin. God’s seed = new life, which means a new nature. Sinning goes against the grain of our new nature. This transformation of our natures was promised in the Old Testament [Ezekiel 36:27] and fulfilled by Jesus [Romans 6:2-4].
Once we have been born of God sinning is incongruous; it is against our natural disposition. To keep on sinning contradicts the purpose of Christ’s appearing. Stopping sinning is evidence that we have seen and known Jesus [v5]. Seeing transforms us: one day we will see Jesus literally [3:2]; now we see him spiritually. Both “seeings” are real, and both are transforming.
When we sin it is evidence that we are not seeing as we should.
John’s special concern is how we treat other believers – other seed. If you sin against your brother you are not at that point seeing God, and failing to love our brothers is failure to love God – which is sin!
What About Ongoing Sin?
While John says in this passage that followers of Jesus will not sin, he has already made it clear that we do all sin [1:8]. This is not a contradiction! What John is emphasising here is our change in orientation – it is no longer easy for us to sin, as it once was.
What then of backsliders? Those people who once gave every appearance of being righteous but now look anything but? My own experience is that often such people live with an awareness of the unnaturalness of what they are doing. Even when they are enjoying their sin they are aware that it is sin.
So how should we treat such people? John is clear – in large measure we have to go on appearance – don’t pretend a pig is a cow! If someone is acting like an unbeliever they have to be treated like one. They need to be brought to repentance, stop sinning, and start living like a child of God.
The seed is meant to produce fruit.
Application Questions
• Why are all human boundary lines which say, “over this line is wrong,” inadequate?
• When has it been hard for you to sin, even though you wanted to?
• What sin has it been hard for you to let go?
• In what way do you need to apply Christ’s destruction of the works of the devil in your life?
• What would it mean for our church to become increasingly fruitful.
Sunday, 26 October 2008
Sunday, 19 October 2008
TOUGH LOVE, 6: WHO'S THE DADDY?
1 John 2:28-3:3
In a nutshell: Children are shaped by their dad. Simple as that. As children of God we need to allow him to be the chief shaping influence of our lives. We need to be shaped by his love, learn to be confident in him, and act as members of his family.
The kind of relationship we had with our father always reveals itself in aspects of our personality and attitudes. The same is true in our relationship with our heavenly Father – it is tragic when Christians live and act with little apparent awareness of God as their Father.
In this passage we can identify six essential doctrines in which we experience the work of God our Father:
Regeneration
John says that we are ‘born of him’. The Greek word used here is gennao, from which we get the word genesis – new beginnings. When we turn in faith to Jesus we are born again and being a child of God changes everything! (See also John 1:12-13; 3:5-8)
This spiritual birth is as dramatic and definitive as physical birth. Sometimes people use the term ‘Born again’ abusively and cheaply. But it is actually wonderful and costly!
Justification
John says that we are to ‘practice righteousness’. The potential problem with this is that we might start to thing that it is our behaviour that justifies us. If this is the case, how righteous do we have to be?
Jesus said unless our righteousness exceeds that of the scribes and Pharisees we cannot enter the kingdom of heaven (Matthew 5:20). But the scribes and Pharisees were extraordinarily practised in righteousness. How can we be more righteous than them?
The answer is that it is those who are born again who are to practice righteousness. When we respond in faith to Jesus we are justified. It is a done deal. This is a transforming work in us, announced by God, achieved by Jesus, applied by the Holy Spirit. But we then must practice it – we must work it out.
Adoption
John says that we are ‘children of God’, and breaks into worship!
As God’s children we have certain rights and privileges:
1. Knowing God as Father
2. Knowing that we are part of a family
3. Knowing God’s love for us
4. Knowing God understands us (Psalm 103:13-14)
5. Knowing God gives us good gifts (Matthew 7:11)
6. Knowing God gives us an inheritance in heaven (Galatians 4:7; 1 Peter 1:4)
7. Knowing we are forgiven and accepted (Ephesians 1:7)
8. Knowing the Spirit leads us (Romans 8:14)
9. Knowing the benefits of discipline (Hebrews 12:5-10)
10. Knowing what it is to share in Christ’s sufferings and glory (Romans 8:17)
11. Knowing the joy of bringing honour to God (Matthew 5:16)
Resurrection
John says ‘when he appears’. Jesus is raised from the dead and is coming again!
The Greek word used here is Parousia. Parousia means ‘the coming of a king’. Jesus is alive! When Christ returns all will be raised to life. Some will be confident at his coming, but others will shrink from it (see Revelation 6:15-17).
When we put our trust in Jesus we can be confident rather than shrinking because God’s children will be raised to eternal life with him.
Glorification
John says ‘we shall be like him’. What this means is difficult to grasp, although Paul tries to explain it in 1 Corinthians 15:51-55. What we do know is that we will be finally and fully free of sin. We will be pure as he is pure. We couldn’t see God unless we were pure, so he will make us pure like his Son. Somehow we will become just like Jesus.
Sanctification
John says that we are to ‘purify ourselves’. What has happened to us (Regeneration, Justification, Adoption) and what will happen to us (Resurrection, Glorification) must shape us NOW.
Purity matters!
It is not that our behaviour earns salvation, but it must flow from it. We are children of God, saved by Jesus, and this must shape our behaviour.
One day we shall be just like him; today we need to be more like him!
Who’s the daddy?!
Application Questions
• How has your relationship with your earthly father affected the way you respond to God as Father?
• Are you confident in your relationship with the Father?
• How does what has already happened to you (Regeneration, Justification, Adoption) shape you?
• How does what will happen to you (Resurrection, Glorification) shape you?
• In what ways do you need to be increasingly sanctified?
(NB If you have any questions or comments about this message please feel free to leave them in the comments box and I will try to respond.)
Recommended Listening
I may have quoted both Black Sabbath and Abba this morning, but I wouldn’t recommend either of them! Instead get your ears around We Shall See Him As He Is by John Tavener. Light some candles, pour yourself a large glass of wine, and play it loud!
In a nutshell: Children are shaped by their dad. Simple as that. As children of God we need to allow him to be the chief shaping influence of our lives. We need to be shaped by his love, learn to be confident in him, and act as members of his family.
The kind of relationship we had with our father always reveals itself in aspects of our personality and attitudes. The same is true in our relationship with our heavenly Father – it is tragic when Christians live and act with little apparent awareness of God as their Father.
In this passage we can identify six essential doctrines in which we experience the work of God our Father:
Regeneration
John says that we are ‘born of him’. The Greek word used here is gennao, from which we get the word genesis – new beginnings. When we turn in faith to Jesus we are born again and being a child of God changes everything! (See also John 1:12-13; 3:5-8)
This spiritual birth is as dramatic and definitive as physical birth. Sometimes people use the term ‘Born again’ abusively and cheaply. But it is actually wonderful and costly!
Justification
John says that we are to ‘practice righteousness’. The potential problem with this is that we might start to thing that it is our behaviour that justifies us. If this is the case, how righteous do we have to be?
Jesus said unless our righteousness exceeds that of the scribes and Pharisees we cannot enter the kingdom of heaven (Matthew 5:20). But the scribes and Pharisees were extraordinarily practised in righteousness. How can we be more righteous than them?
The answer is that it is those who are born again who are to practice righteousness. When we respond in faith to Jesus we are justified. It is a done deal. This is a transforming work in us, announced by God, achieved by Jesus, applied by the Holy Spirit. But we then must practice it – we must work it out.
Adoption
John says that we are ‘children of God’, and breaks into worship!
As God’s children we have certain rights and privileges:
1. Knowing God as Father
2. Knowing that we are part of a family
3. Knowing God’s love for us
4. Knowing God understands us (Psalm 103:13-14)
5. Knowing God gives us good gifts (Matthew 7:11)
6. Knowing God gives us an inheritance in heaven (Galatians 4:7; 1 Peter 1:4)
7. Knowing we are forgiven and accepted (Ephesians 1:7)
8. Knowing the Spirit leads us (Romans 8:14)
9. Knowing the benefits of discipline (Hebrews 12:5-10)
10. Knowing what it is to share in Christ’s sufferings and glory (Romans 8:17)
11. Knowing the joy of bringing honour to God (Matthew 5:16)
Resurrection
John says ‘when he appears’. Jesus is raised from the dead and is coming again!
The Greek word used here is Parousia. Parousia means ‘the coming of a king’. Jesus is alive! When Christ returns all will be raised to life. Some will be confident at his coming, but others will shrink from it (see Revelation 6:15-17).
When we put our trust in Jesus we can be confident rather than shrinking because God’s children will be raised to eternal life with him.
Glorification
John says ‘we shall be like him’. What this means is difficult to grasp, although Paul tries to explain it in 1 Corinthians 15:51-55. What we do know is that we will be finally and fully free of sin. We will be pure as he is pure. We couldn’t see God unless we were pure, so he will make us pure like his Son. Somehow we will become just like Jesus.
Sanctification
John says that we are to ‘purify ourselves’. What has happened to us (Regeneration, Justification, Adoption) and what will happen to us (Resurrection, Glorification) must shape us NOW.
Purity matters!
It is not that our behaviour earns salvation, but it must flow from it. We are children of God, saved by Jesus, and this must shape our behaviour.
One day we shall be just like him; today we need to be more like him!
Who’s the daddy?!
Application Questions
• How has your relationship with your earthly father affected the way you respond to God as Father?
• Are you confident in your relationship with the Father?
• How does what has already happened to you (Regeneration, Justification, Adoption) shape you?
• How does what will happen to you (Resurrection, Glorification) shape you?
• In what ways do you need to be increasingly sanctified?
(NB If you have any questions or comments about this message please feel free to leave them in the comments box and I will try to respond.)
Recommended Listening
I may have quoted both Black Sabbath and Abba this morning, but I wouldn’t recommend either of them! Instead get your ears around We Shall See Him As He Is by John Tavener. Light some candles, pour yourself a large glass of wine, and play it loud!
Sunday, 12 October 2008
TOUGH LOVE, 5: BLACK ISN’T WHITE
1 John 2:18-27
In a nutshell: There are plenty of people in the world who swear blind that what is false is true and what is true is false. We are surrounded by religious quacks, shamans and freaks. There are wolves in sheep’s clothing, smooth-talking deceivers, glossily-presented charlatans. We mustn’t be confused by shades of grey, but stand clearly on the revealed truth of Jesus Christ. There are going to be some dogs to shoot and rats to trap so the church might follow her Lord in adventure, purity and compassion.
1. Recognise the deceivers
This passage stands out for its use of the word “antichrist.” This is a word that is only used in the Bible here and in 2 John 7. However, the coming of the antichrist was clearly part of early Christian teaching. In part this reflects the ongoing fulfilment of Old Testament prophecy, especially that of Daniel 7.
What Daniel prophesied about a beast warring against the saints was partially fulfilled by the evil Greek king Antiochus (IV) Epiphanes (“Epiphanes” means “God manifest” and anyone who calls themselves that is clearly going to be trouble!) who ruled over Israel from 175 to 164 BC.
The Book of Maccabees tells us about Antiochus’ horrible acts:
There was further fulfilment of the Daniel prophecy in AD 70 when the Romans razed the temple in Jerusalem.
Jesus also spoke of, “False Christ’s, false prophets, deceiving people” (Matthew 24:24; Mark 13:22). And the apostle Paul warned the Thessalonians of “the Man of lawlessness; false signs; deceiving people; proclaiming himself God” (2 Thessalonians 2). But the most notorious description of the antichrist is John’s, in Revelation 13, of a beast, whose number is 666.
The problem is that there has developed a whole industry of speculative books, magazines, and now websites and blogs about the identity of the antichrist. There is real danger in trying to identify particular individuals as the Antichrist. After all, it is even possible to make a case that Barney the Dinosaur is the Antichrist:
Given the obvious, Barney is a: CUTE PURPLE DINOSAUR
In the Greek alphabet we change U’s to V’s, so: CVTE PVRPLE DINOSAVR
From this we can extract all the Roman numerals: C V V L D I V
If we then convert these to decimals we get: 100 5 5 50 500 1 5
Add these together and we get: 666!
Speculating about the end times, the date of Christ’s return, and the identity of the Antichrist is not a sensible way to spend our time!
But, there is a deadly serious message that John wants to communicate: there really are antichrists, who deceive people.
These people had been in the church’s that John cares for, and had tried – and failed – to take them over. They had been in the church but were never real believers; a lack of belief that was proved when they left the church.
By John’s definition antichrists are those people who try to teach and lead churches while denying Christ, in his divinity and in his humanity. This means that there are churches today that are antichrist, because they deny Jesus. There are many cults, spiritualities and false religions that are antichrist, because they deny Christ.
Black isn’t white! Opposing views are not ‘complementary insights’ but heresy. There is a story told of John being in a bath house in Ephesus when Cerinthus, leader of the Docetics (who denied the suffering of Jesus) entered. John cried out, “Let us flee, lest the baths fall in while Cerinthus, the enemy of the truth, is within.” There is a time for strong language.
Anything that denies the cross is heresy, and needs to be spoke strongly against. Jesus did this, even to his friend Peter: “Get behind me Satan!” (Mark 8:33)
2. Remember the truth
John writes that the believers have “No need to be taught” but at the same time he is teaching them! What John is doing is exhorting them to remember what they already know, which is what Christian teachers should always do. There is a sense in which our teaching should never be new, because it is always about Jesus!
This knowledge of Jesus is available to all. This is very different from the typical Christ-denying sect which requires its adherents to pass through different levels of initiation into ever higher levels of “secret knowledge.” We followers of Jesus do not have to jump through these hoops. Every believer is “anointed by the Holy One” [v20] – that’s Jesus! Because “What you have heard from the beginning” [v24] is Jesus!
Keep on remembering the truth. Keep on remembering Jesus!
3. Live in the anointing
There is an objective, factual basis to our faith: The Word – Jesus. But there is also a subjective, experienced basis: The anointing of the Spirit.
This is John’s definition of a Christian: “You have been anointed” [v20]. This is something that needs to be experienced. It is not just head knowledge. There is some wordplay going on in the Greek here which it is helpful for us to see. John is comparing the antichrists (antichristos) with the anointed (chrisma). Are you antichristos or chrisma? Are you living a lie or living in the truth?
It is the Holy Spirit who brings us to new birth, so we can know Jesus. We cannot know the Father without knowing the Son, and we know the Son by the anointing he pours out on us – the Holy Spirit (try that one on the Jehova’s Witnesses next time they tell you there is no Trinity!).
The Spirit brings us into an experienced knowledge of God, a knowledge that was promised by God through the prophet Jeremiah: the promise of the New Covenant (Jeremiah 31:33-34).
What this anointed knowledge produces in us is love of God and love for our brothers and sisters in Christ. It enables us to be fruitful (see John 15:5). It encourages us to get on with doing the things that God has called us to do.
And the promise made to those who abide in Christ is a good one: Eternal life [v25]! This promise is traceable back to the beginning of Genesis, where we read that Man was made to abide with God, a relationship that was screwed up by sin. Just like Adam, antichrists chases what is passing [v17], while those who have been forgiven by Jesus – the anointed – will abide with God forever.
Application Questions
• Why is speculation about the end times and the Antichrist a bad idea? How should Christians spend their time and energy instead?
• When is it right to call someone a heretic? How can we use this word appropriately, and not just about people who disagree with us?
• Why is the Lord’s Supper such an important part of our remembering the truth?
• What does it mean for you to ‘live in the anointing’?
• In what ways are you being fruitful for Jesus at the moment?
In a nutshell: There are plenty of people in the world who swear blind that what is false is true and what is true is false. We are surrounded by religious quacks, shamans and freaks. There are wolves in sheep’s clothing, smooth-talking deceivers, glossily-presented charlatans. We mustn’t be confused by shades of grey, but stand clearly on the revealed truth of Jesus Christ. There are going to be some dogs to shoot and rats to trap so the church might follow her Lord in adventure, purity and compassion.
1. Recognise the deceivers
This passage stands out for its use of the word “antichrist.” This is a word that is only used in the Bible here and in 2 John 7. However, the coming of the antichrist was clearly part of early Christian teaching. In part this reflects the ongoing fulfilment of Old Testament prophecy, especially that of Daniel 7.
What Daniel prophesied about a beast warring against the saints was partially fulfilled by the evil Greek king Antiochus (IV) Epiphanes (“Epiphanes” means “God manifest” and anyone who calls themselves that is clearly going to be trouble!) who ruled over Israel from 175 to 164 BC.
The Book of Maccabees tells us about Antiochus’ horrible acts:
Upon seizing Jerusalem his soldiers entered the Jewish Temple and slaughtered a pig, then tried to force Jewish men to eat the pig meat (which is impure by Jewish law). The men refused and the soldiers cut off the men's hands, feet, and tongues, then scalped the men and burned them alive on the altar of the Lord.
There was further fulfilment of the Daniel prophecy in AD 70 when the Romans razed the temple in Jerusalem.
Jesus also spoke of, “False Christ’s, false prophets, deceiving people” (Matthew 24:24; Mark 13:22). And the apostle Paul warned the Thessalonians of “the Man of lawlessness; false signs; deceiving people; proclaiming himself God” (2 Thessalonians 2). But the most notorious description of the antichrist is John’s, in Revelation 13, of a beast, whose number is 666.
The problem is that there has developed a whole industry of speculative books, magazines, and now websites and blogs about the identity of the antichrist. There is real danger in trying to identify particular individuals as the Antichrist. After all, it is even possible to make a case that Barney the Dinosaur is the Antichrist:
Given the obvious, Barney is a: CUTE PURPLE DINOSAUR
In the Greek alphabet we change U’s to V’s, so: CVTE PVRPLE DINOSAVR
From this we can extract all the Roman numerals: C V V L D I V
If we then convert these to decimals we get: 100 5 5 50 500 1 5
Add these together and we get: 666!
Speculating about the end times, the date of Christ’s return, and the identity of the Antichrist is not a sensible way to spend our time!
But, there is a deadly serious message that John wants to communicate: there really are antichrists, who deceive people.
These people had been in the church’s that John cares for, and had tried – and failed – to take them over. They had been in the church but were never real believers; a lack of belief that was proved when they left the church.
By John’s definition antichrists are those people who try to teach and lead churches while denying Christ, in his divinity and in his humanity. This means that there are churches today that are antichrist, because they deny Jesus. There are many cults, spiritualities and false religions that are antichrist, because they deny Christ.
Black isn’t white! Opposing views are not ‘complementary insights’ but heresy. There is a story told of John being in a bath house in Ephesus when Cerinthus, leader of the Docetics (who denied the suffering of Jesus) entered. John cried out, “Let us flee, lest the baths fall in while Cerinthus, the enemy of the truth, is within.” There is a time for strong language.
Anything that denies the cross is heresy, and needs to be spoke strongly against. Jesus did this, even to his friend Peter: “Get behind me Satan!” (Mark 8:33)
2. Remember the truth
John writes that the believers have “No need to be taught” but at the same time he is teaching them! What John is doing is exhorting them to remember what they already know, which is what Christian teachers should always do. There is a sense in which our teaching should never be new, because it is always about Jesus!
This knowledge of Jesus is available to all. This is very different from the typical Christ-denying sect which requires its adherents to pass through different levels of initiation into ever higher levels of “secret knowledge.” We followers of Jesus do not have to jump through these hoops. Every believer is “anointed by the Holy One” [v20] – that’s Jesus! Because “What you have heard from the beginning” [v24] is Jesus!
Keep on remembering the truth. Keep on remembering Jesus!
3. Live in the anointing
There is an objective, factual basis to our faith: The Word – Jesus. But there is also a subjective, experienced basis: The anointing of the Spirit.
This is John’s definition of a Christian: “You have been anointed” [v20]. This is something that needs to be experienced. It is not just head knowledge. There is some wordplay going on in the Greek here which it is helpful for us to see. John is comparing the antichrists (antichristos) with the anointed (chrisma). Are you antichristos or chrisma? Are you living a lie or living in the truth?
It is the Holy Spirit who brings us to new birth, so we can know Jesus. We cannot know the Father without knowing the Son, and we know the Son by the anointing he pours out on us – the Holy Spirit (try that one on the Jehova’s Witnesses next time they tell you there is no Trinity!).
The Spirit brings us into an experienced knowledge of God, a knowledge that was promised by God through the prophet Jeremiah: the promise of the New Covenant (Jeremiah 31:33-34).
What this anointed knowledge produces in us is love of God and love for our brothers and sisters in Christ. It enables us to be fruitful (see John 15:5). It encourages us to get on with doing the things that God has called us to do.
And the promise made to those who abide in Christ is a good one: Eternal life [v25]! This promise is traceable back to the beginning of Genesis, where we read that Man was made to abide with God, a relationship that was screwed up by sin. Just like Adam, antichrists chases what is passing [v17], while those who have been forgiven by Jesus – the anointed – will abide with God forever.
Application Questions
• Why is speculation about the end times and the Antichrist a bad idea? How should Christians spend their time and energy instead?
• When is it right to call someone a heretic? How can we use this word appropriately, and not just about people who disagree with us?
• Why is the Lord’s Supper such an important part of our remembering the truth?
• What does it mean for you to ‘live in the anointing’?
• In what ways are you being fruitful for Jesus at the moment?
Sunday, 5 October 2008
TOUGH LOVE, 4: WHO AM I?
1 John 2:12-17
In a nutshell: Where do you get your sense of identity from? Is it your social status, your job, your age? Is it the things that you own and desire to own? Or do you find your identity in who you are in Christ Jesus, and his promises over you?
Who do you think you are?
All of us carry “identity markers” which give us our sense of who we are, and by which we make judgements as to who other people are. Typical identity markers are our age, social status, family background, career, musical preference, style of dress, ethnicity, accent, and so on. But for those who are believers our primary identification needs to be who we are in Christ Jesus.
This is a passage about identity. John needs to insert this passage because he has been saying tough things and he doesn’t want his audience to doubt their salvation. He wants them to know assurance. He wants them to be sure of their identity.
Children, fathers & young men
John talks to them all as “little children.” This is a term of address John uses nine times in this letter. It is not patronizing but speaks of John’s seniority, and his love and care for the Church. But John does then address them according to their age. (See 1 Timothy 5:1 for a parallel.) “Fathers” are the older members of the congregation, and “young men” the younger. Whether you are older or younger isn’t really the point though. The point is that John wants everyone in the church to be mature in their faith, and to know assurance of salvation.
John says all this twice. Why?
The best explanation to me is that this is a little song of assurance that John is humming as he writes to the church, and which he wants them to hum as well. Fathers to sing: “I am a child of God; although I am older, my faith in Jesus is being renewed day by day, just as it was when I was young.”
Youngsters to sing: “I am a child of God; although I am young I am strong in Jesus and when I am older will still be found in him.”
Overcoming the evil one
As mature believers – both older and younger – those that John writes to have overcome the evil one. Sometimes Christians are just too nervous of Satan.
Consider the context (see Acts 19 for details): John was writing to the church in Ephesus, and Ephesus was notorious for demonic activity and occult practices. But despite this John does not get all spooky about the occult background of the Christians and their families (neither does Paul, in his letter to the Ephesians). Yes, they and their parents would have been caught up in all sorts of horrible religious gunk, but now they are in Christ – they are not slaves to the past.
If your grandfather was a freemason or your mother a witch that is hardly relevant: All humans are children of Adam – this is why the world is such a sinful, screwed up mess! Always the apostolic message to believers is: “This is what you were (a sinner, hell bound and lost). This is what you have become (a follower of Jesus, forgiven and headed for glory). So this is how you are to live (a life of adventure, purity and compassion).
You have overcome the evil one!
Not loving the world
Far too often the Church has got this wrong one! Sometimes it has got it wrong by apparently cutting this verse out of the bible and tolerating all kinds of worldliness. But at least as often it has got it wrong by translating this verse as meaning: “Don’t do anything pleasurable.”
Clearly there is a way in which it is appropriate to love the world (John 3:16), as well as a way in which it is very wrong to love the world. How do we work this out?
When John says here, “Do not love the world” he means we are not to adopt worldly attitudes or values that are opposed to God. This happens whenever we make anything other than God our god.
Who am I? Will the world determine that – or Jesus? Worldly people are defined by love of the world. Godly people are defined by love of God.
What we love will be revealed by what we desire. “Desire” is morally neutral; it is the context that determines whether it is good or bad. Desire can be good: food when we are hungry; sex when we are married; clothing when we need to be presentable; shelter when we need to be warm and dry. But desire is bad whenever the object of desire defines us, when it becomes our god.
The trouble is that because of human sinfulness even good things become a source of sinful desire. Desires of the flesh, desires of the eyes and pride in possessions all lead us away from godliness and in to worldliness.
But why is this such a problem? Because these things are passing – there is no future in worldliness! The great contrast is between temporary, corrupted desire for the world and eternal, incorruptible life with God. Only one is worth pursuing.
The trouble is that the world encourages us to worldliness all the time. Every magazine, clothes shop, car showroom, TV makeover show and pop song say to us, “This is the way to heaven – worship here.” None of these things are necessarily wrong in themselves, but all of them will lead you into wrong if they become your desire.
The prophet Isaiah illustrates this in his ridicule of those who use a piece of wood to make a fire and another piece to make an idol (Isaiah 44:14-18). This is what love of the world does – it takes things that God gives us to help sustain life and bring pleasure and turns them into gods. How foolish!
Proceed with caution
Whenever thinking about the dangers of worldliness it is vital that we judge ourselves before we judge others. The temptation always is to set our own standard as the acceptable standard, and to view everyone else’s standard as worldly. Our cultural background and personality will mean that some things we regard as normal and acceptable will be viewed as very worldly by people from different cultures; while we might regard aspects of their behaviour as worldly which they consider as normal and acceptable.
So we must judge ourselves and ask, what – truly – is my desire? The answer to this question will be found in the thoughts that go through your head. Do your thoughts demonstrate a desire for God or a desire for the things of the world. And how then are your thoughts put into action – how do you spend your time and money? How do you get your sense of identity.
If you have been forgiven by Jesus then find your identity in Jesus. Belonging to him is far more significant than your class or job or clothes. Unlike the desires of the world, your identity in Christ will last forever.
Application Questions
• What do your thoughts and actions reveal about your desires?
• What are your “worldliness blind-spots”? That is, what things do you consider acceptable because they reflect your culture and personality, but that other Christians might regard as worldly? How do you decide who’s definition is right?
• How can you prevent a desire to avoid worldliness becoming legalism?
• What appeals to worldly desires are you faced with every day?
• In what ways are you overcoming the evil one?
• How do you define yourself?
Recommended Reading
Worldliness: Resisting the Seduction of a Fallen World by CJ Mahaney and others.
This is only a partial recommendation as I have not actually read this book myself yet (it was only published last week). But being familiar with the authors, and having read some extracts and reviews I am sure it will be excellent.
In a nutshell: Where do you get your sense of identity from? Is it your social status, your job, your age? Is it the things that you own and desire to own? Or do you find your identity in who you are in Christ Jesus, and his promises over you?
Who do you think you are?
All of us carry “identity markers” which give us our sense of who we are, and by which we make judgements as to who other people are. Typical identity markers are our age, social status, family background, career, musical preference, style of dress, ethnicity, accent, and so on. But for those who are believers our primary identification needs to be who we are in Christ Jesus.
This is a passage about identity. John needs to insert this passage because he has been saying tough things and he doesn’t want his audience to doubt their salvation. He wants them to know assurance. He wants them to be sure of their identity.
Children, fathers & young men
John talks to them all as “little children.” This is a term of address John uses nine times in this letter. It is not patronizing but speaks of John’s seniority, and his love and care for the Church. But John does then address them according to their age. (See 1 Timothy 5:1 for a parallel.) “Fathers” are the older members of the congregation, and “young men” the younger. Whether you are older or younger isn’t really the point though. The point is that John wants everyone in the church to be mature in their faith, and to know assurance of salvation.
John says all this twice. Why?
The best explanation to me is that this is a little song of assurance that John is humming as he writes to the church, and which he wants them to hum as well. Fathers to sing: “I am a child of God; although I am older, my faith in Jesus is being renewed day by day, just as it was when I was young.”
Youngsters to sing: “I am a child of God; although I am young I am strong in Jesus and when I am older will still be found in him.”
Overcoming the evil one
As mature believers – both older and younger – those that John writes to have overcome the evil one. Sometimes Christians are just too nervous of Satan.
Consider the context (see Acts 19 for details): John was writing to the church in Ephesus, and Ephesus was notorious for demonic activity and occult practices. But despite this John does not get all spooky about the occult background of the Christians and their families (neither does Paul, in his letter to the Ephesians). Yes, they and their parents would have been caught up in all sorts of horrible religious gunk, but now they are in Christ – they are not slaves to the past.
If your grandfather was a freemason or your mother a witch that is hardly relevant: All humans are children of Adam – this is why the world is such a sinful, screwed up mess! Always the apostolic message to believers is: “This is what you were (a sinner, hell bound and lost). This is what you have become (a follower of Jesus, forgiven and headed for glory). So this is how you are to live (a life of adventure, purity and compassion).
You have overcome the evil one!
Not loving the world
Far too often the Church has got this wrong one! Sometimes it has got it wrong by apparently cutting this verse out of the bible and tolerating all kinds of worldliness. But at least as often it has got it wrong by translating this verse as meaning: “Don’t do anything pleasurable.”
Clearly there is a way in which it is appropriate to love the world (John 3:16), as well as a way in which it is very wrong to love the world. How do we work this out?
When John says here, “Do not love the world” he means we are not to adopt worldly attitudes or values that are opposed to God. This happens whenever we make anything other than God our god.
Who am I? Will the world determine that – or Jesus? Worldly people are defined by love of the world. Godly people are defined by love of God.
What we love will be revealed by what we desire. “Desire” is morally neutral; it is the context that determines whether it is good or bad. Desire can be good: food when we are hungry; sex when we are married; clothing when we need to be presentable; shelter when we need to be warm and dry. But desire is bad whenever the object of desire defines us, when it becomes our god.
The trouble is that because of human sinfulness even good things become a source of sinful desire. Desires of the flesh, desires of the eyes and pride in possessions all lead us away from godliness and in to worldliness.
But why is this such a problem? Because these things are passing – there is no future in worldliness! The great contrast is between temporary, corrupted desire for the world and eternal, incorruptible life with God. Only one is worth pursuing.
The trouble is that the world encourages us to worldliness all the time. Every magazine, clothes shop, car showroom, TV makeover show and pop song say to us, “This is the way to heaven – worship here.” None of these things are necessarily wrong in themselves, but all of them will lead you into wrong if they become your desire.
The prophet Isaiah illustrates this in his ridicule of those who use a piece of wood to make a fire and another piece to make an idol (Isaiah 44:14-18). This is what love of the world does – it takes things that God gives us to help sustain life and bring pleasure and turns them into gods. How foolish!
Proceed with caution
Whenever thinking about the dangers of worldliness it is vital that we judge ourselves before we judge others. The temptation always is to set our own standard as the acceptable standard, and to view everyone else’s standard as worldly. Our cultural background and personality will mean that some things we regard as normal and acceptable will be viewed as very worldly by people from different cultures; while we might regard aspects of their behaviour as worldly which they consider as normal and acceptable.
So we must judge ourselves and ask, what – truly – is my desire? The answer to this question will be found in the thoughts that go through your head. Do your thoughts demonstrate a desire for God or a desire for the things of the world. And how then are your thoughts put into action – how do you spend your time and money? How do you get your sense of identity.
If you have been forgiven by Jesus then find your identity in Jesus. Belonging to him is far more significant than your class or job or clothes. Unlike the desires of the world, your identity in Christ will last forever.
Application Questions
• What do your thoughts and actions reveal about your desires?
• What are your “worldliness blind-spots”? That is, what things do you consider acceptable because they reflect your culture and personality, but that other Christians might regard as worldly? How do you decide who’s definition is right?
• How can you prevent a desire to avoid worldliness becoming legalism?
• What appeals to worldly desires are you faced with every day?
• In what ways are you overcoming the evil one?
• How do you define yourself?
Recommended Reading
Worldliness: Resisting the Seduction of a Fallen World by CJ Mahaney and others.
This is only a partial recommendation as I have not actually read this book myself yet (it was only published last week). But being familiar with the authors, and having read some extracts and reviews I am sure it will be excellent.
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