10/13/14

From Jim McGuiggan... MORE MUSING ON INTERPRETATION


MORE MUSING ON INTERPRETATION

Lexical work is indispensable if we’re trying to get at a text but we can learn what every word means and grasp clearly how a sentence is structured and how the parts relate to each other and remain ignorant of what the writer is saying. Why is he saying what he is saying? What has led him to say what he is saying? Who does he have in mind when he is saying what he is saying? What texts or truths is he leaning on and/or assuming to give substance to his statements? How does what he is saying connect with what he wants to accomplish?

Let me shelve any critical questions about the historical truth the writer is offering and simply take it that what a Bible writer says is true to fact. Let me take it for granted that what they say happened did happen essentially as they tell it.

That’s only the beginning of the job of understanding what the Bible writer means to say. Mark, for example, is recording actual events in the life of Jesus but what’s his point in doing that? He’s not writing his record for Jesus to read or the apostles; who is he writing it for? Does he have a particular group in mind or is he just writing something down in the hope that somebody somewhere will read about Jesus? He doesn’t tell us everything Jesus did (see John 21:25) so why did he choose the incidents he chose; why tell of them rather than others?

You know very well, of course, that the people we’re writing to/for affect the kind of material we choose and how we tell it. To a beloved family member we choose to speak with affection of our parents, perhaps; of the happy memories and their wisdom and such. To a family member who is embittered with us we might choose the same materials but we’ll make different use of them. “You remember, John, how patient our father was with us; didn’t he put up with a lot of provocation!” On the other hand, “You remember, Harry, how patient our father was with us so why aren’t you willing to be patient with the rest of us?” Same truth but different use made of it; one is an affectionate reminder and the other is something of a rebuke and exhortation. Same truth but because the intention is different the way the truth is told is different.

When a speaker is invited to speak to a gathering of convinced and committed Christians on the resurrection of Jesus you don’t expect him to work up a lather proving one. more. time. the fact of the matter. Everyone in the building has believed that since childhood. If the speaker is bent on proving the fact of Jesus’ resurrection the assembly might wonder who he’s talking to. If that speaker is invited to speak to a gathering of convicted atheists and skeptics on the resurrection he won’t speak to them as believers so he won’t develop the theological richness of the resurrection of Jesus as it relates to believers.

To say, “Jesus is Lord!” means the same thing when you say it to a non-believer or a believer.
But then again, “Jesus is Lord!” spoken to a believer doesn’t mean quite the same thing as when it is said to a non-believer.

You know very well that Paul spoke to the Corinthians in one way and the Thessalonians in another. There were basic truths he leaned on, of course, but he spoke about different issues and spoke about some of the same issues in different ways. The people he addressed determined his choice of materials and how he expressed those materials. In 1 Corinthians 15 he speaks of Christ’s resurrection to support the truth that Christians will be raised bodily and in 1 Thessalonians 4:13-18 he speaks of Jesus’ resurrection to comfort bereaved worriers. These purposes intersect, of course, but they're distinct purposes.

All that to say this: to really understand what a writer is saying we need to understand why he is saying what he is saying and why he says it in quite the way he does.

This introduces us to a piece of circular work. If we don’t know who a book is written to or the time in which it was written we use the material written to try to figure out who the reader is that the choice of material implies. Then in turn we use the identity of the implied reader to understand better what is being said to him. It's a process to be followed with great care but it is a perfectly sensible procedure and we have much internal help from the text itself.

Mark 5:41 and John 5:2 and other places offer an explanation or interpretation of words and phrases which implies that at least some of their readers weren’t familiar with Aramaic or Hebrew. This suggests that some of their intended readership is non-Jewish and that affects how we think of their setting and that in turn affects how we hear what the writers are saying.

Take the case of the book of Genesis. We’re not told who produced the book but the name Moses wasn’t associated with it for nothing and since Jesus and Paul alluded to that section of the OT (the Pentateuch) and named Moses in connection with it “Moses” will do! It’s clear however that sections of the Pentateuch weren’t written by Moses (his own past death and successors, for example—See Deuteronomy 34:5-6, 10). Taking the materials to be essentially and substantially Mosaic I’m moving on.

Moses doesn’t tell us why he produced the Genesis material and that means we can’t fully understand him. If some later Spirit-moved editor put the materials together we have to assume the Spirit and the writer had a purpose that determined which materials were used and how they were used. To figure out how the materials hang together helps us to understand the purpose and a sense of the purpose helps us to understand how the materials hang together.
When going through the book it’s not horrendously difficult to spot major truths that are stressed and underlying motifs. In Genesis think of human fragmentation and reconciliation, the importance of brother/sister harmony, the helplessness and vulnerability of leading characters, the solidarity of humanity in wickedness and God’s earnest intention to rescue and redeem humans from sin.

But was Moses just producing a handbook of events without any thought of the needs of those whom he would like to read them? Was he do you think, writing Genesis 1 for 21st century atheists like poor Richard Dawkins and sad little E.O Wilson? I’m not suggesting Genesis 1 has nothing to teach these gentlemen but I am saying that if we think it’s written for Darwinians we read it one way and if we think it’s written for an Israel which just left the god-soaked Egypt and were heading to Canaan, another idolatrous area (see Leviticus 18:1-3) we'll read it differently. If we read the texts as if they were written to expose uniformitarian geology we get one message and if we read them as telling Israel there is one God and the natural forces and realities are his creation and servants rather than gods to be feared and worshiped we get another message.

If preachers get up week after week and preach on “timeless” truths divorced from all historical/cultural considerations whatever else they are doing, they aren’t expositing the biblical text. Might as well have Plato in the pulpit lecturing. [But even some of his best writing was historically conditioned. He talked about life after death and immortality in connection with the coming execution of his hero Socrates.]

Presuming that Moses didn’t write that “timeless” way, we list the obvious emphases in the book of Genesis and wonder why he chose those truths and events. He obviously had a purpose and a readership in mind. For example, he stresses the creaturely weakness of humans (Abraham, Sarah, Rebecca and Rachel all have their troubles). Why would he do that? There must have been a need to stress such a truth and getting at that need via the Genesis (or any other) materials enriches our understanding and helps us to better think God’s thoughts after him and that in turn shapes our lives and purposes.

What is true of entire books is true of sections and specific verses.

Satan is not the Ruler of Hell by Kyle Butt, M.A.

http://apologeticspress.org/APContent.aspx?category=11&article=4200 

Satan is not the Ruler of Hell
by  Kyle Butt, M.A.

Cartoons have done much to influence the idea that many people have of Satan. The picture of a red, demon-like character with small horns protruding from his head, an arrow-head pointed tail, and a pitchfork in his hand comes to the minds of many when they hear the words devil, Satan, or hell. In fact, many of the cartoons that depict Satan with such images also show him sitting as a king in hell, determining where each person will go and the punishments meted out to those who are lost eternally. This picture could not be further from the truth. And it is because of this errant view that many—maybe even a majority—of those who read Matthew 10:28 misunderstand what Jesus meant.
In the context of Matthew 10, Jesus warned His followers that wicked men would persecute them unjustly. As He sent them out to preach, He admonished them to boldly speak the truth without fearing the repercussions. In the course of His forewarning, He said: “And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell” (Matthew 10:28; cf. Luke 12:4-5). Many Bible students who have read this verse have incorrectly assumed that Jesus was saying that Satan has the power to destroy the soul and body in hell. They have mistakenly attributed to Satan power that he never has had.
Satan is not the ruler of hell, and he does not have the power or ability to cast or drag anyone into hell. In fact, when we read about Satan’s ultimate end, we see that God is the Being who will cast Satan, also called the devil, into the “lake of fire and brimstone” (Revelation 20:2,10). Furthermore, the apostle Paul explained to the Christians in Rome that no “angels nor principalities nor powers” could separate them from the “love of God which is in Christ Jesus” (Romans 8:38-39). Those in Rome could choose to reject God of their own free will, but no power in existence, including Satan, could pluck them from God’s hand and cast them into hell.
In truth, God will cast Satan into hell at the end of time in the same way that He will cast all those who have lived unrighteously and rejected Him (Matthew 25:46; Revelation 20:15). There is no indication in the Bible that suggests that Satan will be “in charge” of hell anymore than any other unfaithful creature of God. He will find no delight in his eternal second death, and he will not enjoy any type of authority or special privileges there. Jesus’ admonition to fear the one who can cast both the soul and the body into hell was designed to encourage His followers to rely on God, be strong in the face of persecution, and trust that as long as they are right with God, no force in the spiritual world has the power to harm them.

From Mark Copeland... Love Not The World! (1 John 2:15-17)

                      "THE FIRST EPISTLE OF JOHN"

                     Love Not The World! (2:15-17)

INTRODUCTION

1. We have seen that fellowship with God requires that there is no room
   for hatred in our heart toward our brother:

   "He who says he is in the light, and hates his brother, is in
   darkness until now."  (1Jn 2:9)

2. But there is one sense in which we are not to have love at all!

   "Do not love the world or the things in the world. If anyone loves
   the world, the love of the Father is not in him."  (1Jn 2:15)

3. A very simple imperative is therefore given to us:  "Love not the 
   world..."
   a. But do we understand the meaning of this command?
   b. Do we appreciate the importance of this command?

4. In this study, I hope to...
   a. Shed some LIGHT on what John is saying
   b. Provide some MOTIVATION to seriously heed what he commands in 
      this passage

[Let's begin by answering the question "Why should Christians not love 
the world?"]

I. BECAUSE OF WHAT THE WORLD IS (15a,16)

   A. THE "WORLD" IN THIS PASSAGE...
      1. It is NOT the "physical world"
         a. I.e., God's creation - Gen 1:1
         b. For it is "very good" - Gen 1:31
      2. It is NOT the "human world"
         a. I.e., mankind
         b. Indeed, God Himself loves the world of men - Jn 3:16
      3. RATHER, it is the world of "sin", the world of "evil"!
         a. I.e., the "sphere" in which sin, evil, and Satan dominates
         b. Just as the phrase "the world of sports" describes the 
            domain in which sports dominates, so this "world" is one in
            which sin dominates

   B. THREE THINGS IN PARTICULAR MAKE UP THIS "WORLD"...
      1. "The lust of the flesh"
         a. This phrase refers to unbridled desires of the flesh - cf. 
            Ga 5:19-21
         b. Note that these desire can be expressed both:
            1) Sexually (fornication, adultery, licentiousness)
            2) Socially (hatred, contentions, jealousies)
      2. "The lust of the eyes"
         a. This refers to the unlawful longing for things which we can
            see
         b. It can be summed up in one word:  "covetousness"
         c. A modern day expression could be "materialism"
         d. How serious is this?  Consider Ep 5:5-7; Col 3:5-7
      3. "The pride of life"
         a. This would include pride based upon such things as:
            1) Age
            2) Experience
            3) Ancestry
            4) Past accomplishments
            5) Money, position, power
         b. The folly of trusting in such things is seen in 1Co 1:
            26-31

   C. A FEW PASSING OBSERVATIONS...
      1. Each of these three things often strike harder at different 
         times in our life:
         a. The YOUNG are most often affected by the "lust of the 
            flesh"
         b. The MIDDLE-AGED are usually afflicted by the "lust of the 
            eyes"
         c. The AGED are likely to be plagued with the "pride of life"
      2. There seems to be a tendency to consider one more serious than
         the others
         a. We seem more concerned about sins involving the "lust of 
            the flesh" than sins in the other categories
            1) E.g., which is worse, fornication or covetousness?
            2) E.g., which do we consider more serious, adultery or 
               jealousy?
         b. If we are not careful...
            1) While fighting strong against immorality...
            2) ...materialism and pride may "sneak in" the back door!

[Whether it be immorality, materialism or pride, it is still part of 
the "world" we are not to love!

But why?  We have noticed other passages which say why we shouldn't 
(cf. Ga 5:19-21), but in our text John gives another reason...]

II. BECAUSE OF WHAT LOVING THE "WORLD" DOES (15b)

   A. IT MAKES IT IMPOSSIBLE TO LOVE THE FATHER...
      1. "If anyone loves the world, the love of the Father is not in 
         him."
         a. I understand "the love of the Father" means "love for the 
            Father"
         b. Instead of "the Father's love for us", for He loves us even
            as sinners - Ro 5:8
      2. John is not the only person to say that if we love the world,
         we cannot love God:
         a. James taught that "friendship with the world is enmity with
            God" - Jm 4:4
         b. Jesus said that we cannot serve two masters - Mt 6:24
      3. Our sinful pride may rebel against this thought, but we simply
         are not able to love the world and God at the same time!

   B. TO SEE WHY, LET'S DEFINE "THE LOVE OF THE FATHER"...
      1. What does it really mean for me to love the Father?
      2. According to John, it means that I keep His commandments - cf.
         1Jn 5:3
      3. To this Jesus agrees - Jn 14:15,21; 15:10

   C. IF WE LOVE THE WORLD, WE CAN'T KEEP GOD'S COMMANDMENTS!
      1. E.g., if you are driven by "the lust of the flesh"...
         a. To commit fornication, adultery, etc.
         b. Then you can't keep God's command not to defraud your 
            brother - cf. 1Th 4:3-6
      2. E.g., if you are overcome by "lust of the eyes"...
         a. So that you always want more, and to hold on to what you 
            have
         b. Then you won't keep God's command to help the needy - cf. 
            1Jn 3:16-17
      3. E.g., if you are filled with "the pride of life"...
         a. So that you consider yourself more important than others
         b. You will not be able to keep the command to imitate Christ
            - cf. Php 2:3-5

[So it is impossible to faithfully serve God and Jesus, thereby showing
our love for them, if we allow ourselves to "love the world"!  But John
gives us another reason why we should not "love the world"...]

III. BECAUSE OF WHERE THE "WORLD" IS GOING (17)
             
   A. "THE WORLD IS PASSING AWAY"
      1. This is true in regards to our individual lives - cf. 1Pe 1:
         24; Jm 4:13-14
      2. It is also true concerning everything that we leave behind - 
         cf. 2Pe 3:10

   B. IN CONTRAST, "HE WHO DOES THE WILL OF GOD ABIDES FOREVER"
      1. This is because he will be blessed to enter the heavenly 
         kingdom - Mt 7:21
      2. Even his "works" will follow with him - Re 14:13

CONCLUSION

1. Isn't this what we all want?  To one day hear these wonderful 
   words...

   "Well done, good and faithful servant; you were faithful over 
   a few things, I will make you ruler over many things. Enter 
   into the joy of your lord."  (Mt 25:21)

2. Even if we could gain the whole world in this lifetime...
   a. Is it worth it? - cf. Mt 16:26
   b. Yet most people are selling their soul to the devil and this 
      world for a whole lot less!

3. Let's give serious heed to John's admonition, and make sure that our
   affection is in the right place:  loving the Father by keeping His 
   commandments!

Are you keeping the commandments of God? - cf. Mt 28:18-20

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Beware Of Antichrists! (1 John 2:18-27)

                      "THE FIRST EPISTLE OF JOHN"

                    Beware Of Antichrists! (2:18-27)

INTRODUCTION

1. With a term of endearment ("little children") that is a favorite of
   John's, he now proceeds to warn them about a problem that was very 
   real in his day...

   "Little children, it is the last hour; and as you have heard that 
   the Antichrist is coming, even now many antichrists have come, by 
   which we know that it is the last hour."  (1Jn 2:18)

2. John is the only writer of the New Testament who uses the term 
   "antichrist", and he uses the term just five times:
   a. Twice here in 1Jn 2:18 ("antichrist is coming...many 
      antichrists have come")
   b. Again in 1Jn 2:22 ("He is antichrist who denies...")
   c. Also in 1Jn 4:3 ("this is the spirit of the antichrist...")
   d. And in 2Jn 7 ("a deceiver and an antichrist.")

3. The term is commonly used today by many to refer to one individual 
   ("The Antichrist"), who is supposed to appear in the "end times"...
   a. I.e., some actual person who will arise in the religio-political 
      arena and lead many people astray just before Christ comes again
   b. This view is held by pre-millenialists and many amillenialists as
      well
   c. A connection is usually made to the "man of sin" described by 
      Paul in 2Th 2:1-11, and that John possibly has reference to 
      the same individual

4. Whether or not that is so, it is evident that John was more 
   concerned about "antichrists" who have already come; and so we might
   ask...
   a. Who were these "antichrists"?
   b. How were the Christians to avoid being misled by them?
   c. How can we avoid being misled by antichrists today (whether it be
      one or many)?

[Let's begin by...]

I. IDENTIFYING THE "ANTICHRISTS"

   A. THEY REFUSE TO FOLLOW APOSTOLIC AUTHORITY (19)
      1. In John's day...
         a. They were individuals who had associated with the apostles
             and other Christians
         b. But they had gone out on their own, and were no longer in 
            fellowship with the apostles
         c. Thus it became manifest that they were not "of us" 
            (approved by the apostles)
         d. Later, John describes the "the spirit of the antichrist" as
            that which does not hear the apostles (i.e., respect 
            apostolic authority) - cf. 1Jn 4:3-6
      2. In our day...
         a. Many "antichrists" behave the same way
            1) They may start out acting like they respect apostolic 
               authority, and seek to be with Christians
            2) But eventually their true nature comes out and they will
               not want to be with those who respect apostolic 
               authority very long
         b. So a sign of "antichrists" is their attitude toward the 
            "apostles' doctrine" (i.e., the Scriptures)
         c. Those who reject the apostles, reject Christ himself (cf. 
            Jn 13:20), and are thus "antiChrist"!

   B. THEY DENY JESUS IS THE CHRIST (22-23)
      1. In John's day...
         a. They denied that Jesus is the Christ - cf. 1Jn 2:22a
            1) Many Gnostics alleged that Jesus and Christ were two 
               different persons
               a) That Christ merely appeared to have flesh, but in 
                  reality did not
               b) Or that the Christ descended upon Jesus at His 
                  baptism and departed at the time of His suffering
            2) It is this denial that Jesus Christ came in the flesh 
               that John identifies as the spirit of the antichrist
               - 1Jn 4:3-4
         b. They denied the Father and the Son - cf. 1Jn 2:22b-23
            1) By denying that Jesus is the Christ, they were denying 
               the Son (i.e., He who was "begotten of the Father" and 
               who became flesh)! - cf. Jn 1:14
            2) By denying the Son, they were in essence also denying 
               the Father! - cf. Jn 13:20
      2. Today, an "antichrist" would be one...
         a. Who denies Jesus to be the Messiah
         b. Who denies the nature of Jesus (that He was fully God and 
            fully man)

[Those who deny apostolic authority, and especially their teaching 
about the nature of Jesus Christ, manifest the spirit of "antichrist". 
How can we guard against being misled by modern-day "antichrists"?]

II. GUARDING AGAINST THE "ANTICHRISTS"

   A. JOHN'S INITIAL READERS...
      1. Were reminded of their "anointing" - 1Jn 2:20-21, 27
         a. This "anointing from the Holy One"...
            1) Enabled them to "know all things"
            2) Enabled them "not to need that anyone teach you"
         b. I understand it to be a reference to the "gifts of the 
            Spirit"...
            1) Which in New Testament times served to provide both 
               REVELATION and CONFIRMATION of the truth for the early 
               church
            2) So that they could have identified the "antichrists" 
               without John's help
      2. Despite having this "anointing", they needed to be encouraged 
         to continue in what they had learned (from the Spirit) - 1Jn 2:24-25
         a. Having the "gifts of the Spirit" did not keep them from 
            sinning, or being misled - 1Jn 2:26
         b. Only by heeding that which they had heard from the 
            beginning would they continue to abide in the Son and in 
            the Father, and receive the promise of eternal life!

   B. CHRISTIANS TODAY...
      1. We don't have the "anointing" like John's readers did...
         a. Though many people today do misapply this verse to teach 
            that we can have some "anointing" from God
         b. But if we did, then we would not need the Scriptures (cf. 
            1Jn 2:20,27), and only the self-deceived would make such
            a claim today!
      2. However, we have something just as good!
         a. That is, the Word of God, which is the "sword of the 
            Spirit" - cf. Ep 6:17
         b. We have "the faith once delivered unto the saints" - cf. 
            Jude 3
         c. I.e., an objective standard by which we can know the truth,
            and avoid being misled by subjective feelings that can be 
            mistaken for some sort of prompting of the Spirit
         d. With the Scriptures, we have all we need to know God's will
            - cf. 2Ti 3:16-17
      3. But like John's readers, we need to be encouraged to continue
         in what we have learned from the Spirit-given Word...
         a. Having the Word of God does not ensure that we won't be 
            misled by others
         b. For unless we study and apply the Word, we are open to 
            deceptions by modern-day "antichrists"!

CONCLUSION

1. "Antichrists" are a very real problem for us today:
   a. For while there may not be many professing Christians who deny 
      Jesus is the Christ, or that He came in the flesh...
   b. ...there are many who reject the authority of the apostles by the
      manner in which they disregard the Scriptures!
   c. The solution then...remains the same for us:
   
      "Therefore let that abide in you which you heard from the 
      beginning. If what you heard from the beginning abides in 
      you, you also will abide in the Son and in the Father." (1Jn 2:24)

2. As an impetus to heed the words of John, remember what he said was 
   the significance of these "antichrists":  "...by which we know it is
   the last hour"
   a. John knew that in the scheme of God's redemption Jesus could 
      return at any time!
   b. The fact that it has been 1900 years since John penned these 
      words does not detract from their truthfulness (for chronological
      time is meaningless to God - cf. 2Pe 3:8-9)
   c. We are living, therefore, in "the last hour", and Christ may come
      in judgment at any time!

Are we ready for His coming?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Three Stages In The Christian Life (1 John 2:12-14)

                      "THE FIRST EPISTLE OF JOHN"

              Three Stages In The Christian Life (2:12-14)

INTRODUCTION

1. Having charged his readers to observe an "old, yet new" commandment
   to love one another (1Jn 2:7-11), John takes a moment to
   specifically address various members of his reading audience - 1Jn 2:12-14

2. This section is rhythmical, almost lyrical, and raises a number of
   questions, such as these listed by Guy N. Woods in his commentary on
   1st John:
   a. Why did John use the present tense, "I write" {grapho}, in the 
      first three clauses, and "I have written" {egrapsa}, epistolary 
      aorist, in the second three?
   b. To what writing does he refer in the first instance?  In the 
      second?
   c. What is the meaning of the word "children" in the first clause of
      each of the divisions?
   d. Why did he use the word "teknion" in the first reference to 
      children, and "paidion" in the second?
   e. In what sense is the reference to "fathers, children, young men" 
      to be taken, literal or figurative?

3. Many and various answers have been given to these questions; without
   going into detail, I believe the following answers to the above 
   questions have merit...
   a. We have here a simple form of Hebrew parallelism, where the same 
      thing is being said for the sake of emphasis
   b. In both instances, the writing to which John refers is this very 
      epistle
   c. Unlike 1Jn 2:1,18,28; 3:7,18; 4:4; 5:21 where "children" appears
      to be a term of endearment for all believers, in 2:12,13 
      "children" seems to refer to a specific class of Christians
   d. Any distinction between "teknion" and "paidion" is likely not 
      significant, since John uses both as terms of endearment in this 
      epistle when speaking of all believers - cf. 1Jn 2:18 (paidion)
      with 1Jn 2:28 (teknion)
   e. Taken literally, the terms "fathers, children, young men" would 
      leave out many Christians (old men, old and younger women); 
      therefore, I take the terms to be figurative

4. With this understanding, I believe we find John addressing three 
   basic groups of Christians, who are at different stages in their 
   Christian life

[What we can glean from this section, then, is that there are "Three 
Stages Of The Christian Life", beginning with...]

I. THE STAGE OF INFANCY
   
   A. IN WHICH CHRISTIANS ARE "LITTLE CHILDREN"
      1. Both terms used by John normally refer to small infants
         a. teknion {tek-nee'-on} - diminutive of tekna; an infant
         b. paidion {pahee-dee'-on} - neut. diminutive of pais; a
            childling (of either sex), i.e. (prop.) an infant, or (by 
            extens.) a half-grown boy or girl (cf. Mk 5:39-42)
      2. Those who are new Christians, or immature Christians, are thus
         spoken of as "babes in Christ" - cf. 1Co 3:1; Ga 4:19; He 5:
         12-13
      3. This can be a difficult time, in which a Christian...
         a. Is still more carnal than spiritual - 1Co 3:1
         b. Can be a source of anxiety for those trying to lead them 
            along - Ga 4:19
         c. Needs to focus on the "milk" of the Word - He 5:12-13

   B. NEW CHRISTIANS CAN TAKE ENCOURAGEMENT FROM JOHN...
      1. Because their sins have been forgiven in Christ! - 1Jn 2:12
         a. Forgiveness is not based upon maturity or perfection
         b. But upon the blood of Jesus, and upon our willingness as 
            Christians to confess our sins - 1Jn 1:9
      2. Because they have "known the Father" - 1Jn 2:13
         a. I.e., they have fellowship with the Father, which is John's
            definition of "eternal life" - Jn 17:2-3
         b. They may be "babes", but they have "eternal life" in 
            Christ! - cf. 1Jn 5:11-12
         c. And John wants them to continue to believe! - 1Jn 5:13

[When a "babe in Christ" feeds upon the milk of the Word, making good 
use of the cleansing power of the blood of Christ, remaining in 
fellowship with the Father and sharing in "eternal life", it will not 
be long before they enter...]

II. THE STAGE OF YOUTH

   A. IN WHICH CHRISTIANS ARE "YOUNG MEN"
      1. As explained previously, I take the expression "young men" 
         figuratively
      2. It refers to all, male or female, young or old 
         chronologically, who are "strong in the Lord"
      3. I.e., all "who have overcome the wicked one" - 1Jn 2:13,14
         a. Not that they are perfect, or without sin - cf. 1Jn 1:8
         b. But that their faith has had time to be tested, and they 
            have demonstrated that they are truly "born of God" - cf. 
            1Jn 4:4; 5:4-5

   B. THE SOURCE OF THEIR STRENGTH IS THE WORD OF GOD...
      1. Only as the Word of God "abides" (remains) in them are they 
         strong - 1Jn 2:14
      2. Even as David saw the value of letting the Word of God abide 
         in his heart - Ps 119:11
      3. For this reason, then, we need to heed the admonition of Peter
         - cf. 1Pe 2:2

[As one demonstrates time and again that they are strong in the Lord, 
they progress to the final stage of the Christian life...]

III. THE STAGE OF MATURITY

   A. IN WHICH CHRISTIANS ARE "FATHERS"
      1. Again, I take the term "fathers" figuratively
      2. It likely refers in this passage to Christians, male and 
         female, who have reached the highest stage of the Christian 
         life
      3. The term "fathers" suggests...
         a. They have had experience, having progressed through earlier
            stages of the Christian life (infancy, strength)
         b. They have even produced spiritual offspring, by leading 
            others to Christ - cf. 1Co 4:14-15

   B. THEY "HAVE KNOWN HIM WHO IS FROM THE BEGINNING"
      1. The reference is likely to Jesus, who "was from the beginning"
         - 1Jn 1:1; Jn 1:1-2
      2. Is there a distinction being made by John?
         a. "Little children" have known "the Father" - 1Jn 2:13
         b. "Fathers" have known "the Son" (who was from the beginning)
            - 1Jn 2:13,14
      3. If so, perhaps it is this:
         a. As babes in Christ, it can be said that even in our infancy
            we can "know" the Father, that is have an intimate 
            relationship with Him and experience the eternal life which
            He gives
         b. But only with time, and with opportunity to "walk just as 
            He walked" (1Jn 2:6), can it be said that one has truly 
            come to "know" Jesus
            1) Therefore the admonition of Peter to "grow in the...
               knowledge of our Lord and Savior Jesus Christ" - 2Pe 3:
               18
            2) Which knowledge comes only as we develop the Christ-like
               graces found in 2Pe 1:5-8

CONCLUSION

1. The Christian life has much in harmony with physical life...
   a. There are definite stages in life
   b. Only through "growth" does one pass from one stage to the other
   c. But when growth does not occur, that is a sign of a serious 
      malady!

2. There is a major difference, however...
   a. Physical growth usually occurs without much effort on our part
   b. Such is not the case with spiritual growth!

3. These verses that have served as the basis of our text, while they 
   are difficult in many respects, they ought to clearly impress upon 
   our minds several truths:
   a. There are different stages in the Christian life
   b. In each stage there are blessings to be enjoyed
   c. But little children need to become young men, and young men need
      to become fathers

May God grant us the grace needed to grow as we should, and enjoy the
full blessings in each stage of the Christian life!

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... An "Old, Yet New" Commandment (1 John 2:7-11)

                      "THE FIRST EPISTLE OF JOHN"

                 An "Old, Yet New" Commandment (2:7-11)

INTRODUCTION

1. In our study of 1st John, we have seen thus far...
   a. That John's aim is that we may have fellowship with the Father 
      and the Son, so our joy may be full - 1Jn 1:1-4
   b. That fellowship with the Father is contingent upon:
      1) Walking in the light - 1Jn 1:5-7
      2) Confessing our sins - 1Jn 1:8-10
      3) Making use of our "advocate" and "propitiation", Jesus Christ 
         the Righteous - 1Jn 2:1-2
   c. And that fellowship with the Son (Jesus) depends upon our:
      1) Keeping His commandments - 1Jn 2:3-5a
      2) Walking as He walked - 1Jn 2:5b-6
      -- Otherwise, it is not true that we "abide in Him", nor truly 
         "know Him"

2. Having stressed the importance of keeping the commandments of Jesus 
   if we are to have fellowship with Him and the Father...
   a. John proceeds to discuss one commandment in particular - 1Jn 2:
      7-11
   b. He discusses what can be called "An Old, Yet New Commandment"

[Let's consider first...]

I. THE COMMANDMENT ITSELF

   A. IT IS AN "OLD" COMMANDMENT (8)
      1. He does not write about something totally new to them
      2. But something they had heard "from the beginning" (i.e., from 
         the beginning of the gospel)

   B. IT IS A "NEW" COMMANDMENT (9)
      1. That is, it is ever fresh; though old in time, it is never 
         stale
      2. It is a commandment that is ever true in Jesus, and it is true
         in His disciples
      3. It is both true and new because...
         a. "the darkness is passing away, and the true light is 
            already shining"
         b. With the coming of the Messiah (Jesus), light has begun to 
            penetrate the darkness - cf. Isa 9:2; Mt 4:13-17; Jn 1:4-9;
            8:12

   C. IT IS THE COMMAND TO "LOVE ONE ANOTHER"
      1. How do we know this?
         a. It is implied by verses 9-11
         b. It is stated clearly in 1Jn 3:11; 4:21
         c. This command was "from the beginning" (of the gospel) - cf.
            Jn 13:34-34; 15:12,17
      2. What does it mean to "love one another"?
         a. It may be helpful to first review the different Greek words
            for "love"
            1) "storge" - describes love of family
            2) "eros" - carnal, sexual love
            3) "phileo" - love for dear friends
            4) "agape" - active goodwill toward others
         b. It is "agape" love that we are commanded to have in this 
            text
            1) It is also the same kind of love commanded in Jn 13:
               34-35
            2) It is that concern to meet the needs of others that is 
               best exemplified in the life and death of Jesus - cf. 
               1Jn 3:16-17
         c. Therefore, to "love one another" is to consider the needs 
            of one another, and to actively work toward meeting those 
            needs (i.e., follow Jesus' example!)

[Having identified what commandment is being discussed, consider what 
John says about...]

II. THE EFFECT OF NOT KEEPING THIS COMMANDMENT

   A. ONE "IS IN DARKNESS" (9)
      1. When a person claims to walk in the light, but hates his 
         brother, he is still in darkness!
      2. Indeed, he has always been in darkness!
         a. Cf. "is in darkness until now"
         b. Despite what they may claim, they have not yet passed from 
            darkness to light!
         c. Or as expressed later, they have not yet passed from death 
            to life! - 1Jn 3:14

   B. ONE "DOES NOT KNOW WHERE HE IS GOING" (11)
      1. He may "think" he has fellowship with God, that he is saved, 
         but he is blind!
      2. He fails to realize the absurdity of his claim to know and 
         love God - cf. 1Jn 4:20
      3. Blinded by darkness (hate), he cannot see that he is on the 
         road to hell!

[Does this not illustrate the importance of keeping this "old, yet new"
commandment?  Its importance is further illustrated as we consider...]

III. THE EFFECT OF KEEPING THIS COMMANDMENT

   A. ONE "ABIDES IN THE LIGHT" (10a)
      1. Meaning that they are in full fellowship with the Father! - 
         cf. 1Jn 1:7a
      2. And they enjoy the cleansing power of the blood of Jesus! - 
         cf. 1Jn 1:7b
      -- So unless we love one another, fellowship and forgiveness is 
         not possible!

   B. "THERE IS NO CAUSE FOR STUMBLING" (10b)
      1. Abiding in the light, he can see clearly as he walks
      2. Fellowship with God makes it possible to "know where he is 
         going" (unlike the one who hates his brother and is in 
         darkness)
      3. This does not imply sinlessness
         a. Remember 1Jn 1:8,10
         b. But as one walks in the light (in fellowship with God), he 
            knows what to do when he sins, and in what direction he 
            should be headed - cf. 1Jn 1:9

CONCLUSION

1. This "old, yet new" commandment is very important:
   a. If we are not keeping it, we are still in darkness!
   b. If we are in darkness...
      1) We are not walking in the light!
      2) We are not having fellowship with God, and the blood of Jesus 
         does not cleanse us from our sins!
      3) We cannot have that "fullness of joy" of which John wrote in 
         1Jn 1:4

2. It is only appropriate, then, to close this lesson with the 
   admonition of John found later in his epistle...

   "Beloved, let us love one another, for love is of God; and 
   everyone who loves is born of God and knows God.  He who does 
   not love does not know God, for God is love." - 1Jn 4:7-8

3. For those not yet Christians, I encourage you to seriously consider 
   the next two verses:

   "In this the love of God was manifested toward us, that God 
   has sent His only begotten Son into the world, that we might 
   live through Him.  In this is love, not that we loved God, 
   but that He loved us and sent His Son to be the propitiation
   for our sins." - 1Jn 4:9-10

Jesus is not only the "propitiation" for our sins, but is available 
for the whole world (1Jn 2:2).  Have you appropriated this wonderful
offer from God?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Fellowship With Jesus (1 John 2:3-6)

                      "THE FIRST EPISTLE OF JOHN"

                     Fellowship With Jesus (2:3-6)

INTRODUCTION

1. A concern of John's first epistle is that we have fellowship with
   the Father and the Son:

   "that which we have seen and heard we declare to you, that you
   also may have fellowship with us; and truly our fellowship is
   with the Father and with His Son Jesus Christ." (1:3)

2. He began by stressing the basis upon which we may fellowship with
   the FATHER - 1Jn 1:5-2:22
   a. Walk in the light as He is in the light
   b. Confess our sins, don't deny that we have sin
   c. Make use of our "advocate" and "propitiation", Jesus Christ the 
      Righteous

3. But what about fellowship with the SON?  In our text (1Jn 2:3-6),
   John now describes how we can "know" that we have fellowship with 
   Jesus Christ

[A key phrase in this passage is "by this we know...", found twice 
(2:3,5).  In other words, "here is how we can be sure".

And John's first point is...]

I. BY THIS WE KNOW THAT WE "KNOW" HIM (3-5a)

   A. HERE IS HOW WE CAN BE SURE WE HAVE FELLOWSHIP WITH JESUS...
      1. Identifying the "Him" of this passage
         a. Is it God or Jesus?  The Father or the Son?
         b. In light of the context, it is Jesus the Son of God - cf. 
            1Jn 2:1-2,6
         c. This fits in well with John's aim in this epistle - cf. 
            1Jn 1:3
            1) He has described the basis for fellowship with the 
               Father
            2) Now he discusses the basis for fellowship with the Son
      2. What it means to "know" Jesus
         a. As frequently used by John, the word "know" {ginosko}
            denotes a knowledge that comes by experience, by sharing 
            experiences in life together
         b. In this sense, it implies that "fellowship" (sharing, 
            communion) has taken place

   B. WE CAN BE SURE, "IF WE KEEP HIS COMMANDMENTS"
      1. Fellowship with Jesus is dependent upon keeping His teachings 
         - Jn 14:21-23; 15:10
      2. The person who claims to "know" (have fellowship) with Jesus, 
         and does not keep His commandments...
         a. Is a liar, and the truth is not in him! - 1Jn 2:4b
         b. Is just like the one who claims to have fellowship with the
            Father while walking in darkness! - cf. 1Jn 1:6
      3. But the person who keeps the words of Jesus, the "love of God"
         is perfected in him!
         a. This "love of God"...
            1) Is it God's kind of love? - cf. 1Jn 3:16-17
            2) Is it God's love for us? - cf. 1Jn 4:9
            3) Is it our love for God? - cf. 1Jn 5:2-3
            -- I suspect John is referring to our love for God, for the
               context concerns keeping the commandments of Jesus
         b. Such love for God is "perfected" (made whole, complete) 
            only when we keep the commandments of His Son! - cf. Jn 14:15,21,23

[So we can be sure that we "know" Jesus, that we are in fellowship with
Him, and that we have perfected our love for God, ONLY if we are 
keeping the commandments of Jesus!

To stress the point even further, John continues by point out...]

II. BY THIS WE KNOW THAT WE ARE "IN" HIM (5b-6)

   A. HERE IS HOW WE CAN BE SURE WE ARE ABIDING IN JESUS
      1. The word "in" (5b) is parallel to the expression "abides in"
         (6a)
      2. "Abiding in Jesus" is described by Jesus Himself as similar to
         a branch abiding in the vine - cf. Jn 15:4-5
         a. There is a union, or attachment, between the branch and 
            vine
         b. From this union comes a communion, or sharing
      3. So again, we are discussing the idea of having fellowship with
         Jesus

   B. WE CAN BE SURE, IF WE "WALK JUST AS HE WALKED"
      1. The person claiming to "abide in Jesus" (or to have fellowship
         with Him) should "walk" (live) just as Jesus did!
         a. For only those who follow His words are truly His disciples
            - cf. Jn 8:31
         b. And those who are His disciples will become like their 
            Teacher - cf. Lk 6:40
         c. Such is the goal of discipleship, and of God's scheme of 
            redemption itself! - Ro 8:29
      2. Understanding and applying this truth should have powerful 
         ramifications in how we live (as illustrated in the novel "In 
         His Steps", by Charles Sheldon)

CONCLUSION

1. We learn from John, then, that the key to knowing that we have 
   fellowship with Jesus is understanding the difference between 
   "talking" and "walking"
   a. Anyone can say that they know Jesus, that they abide in Him
   b. But those that really know are those who...
      1) KEEP His commandments
      2) WALK just as He walked

2. Do you really know Jesus?  Are you in fellowship with Him, wherein
   is eternal life and fullness of joy?
   a. Have you kept the commands of Jesus?
   b. How about His commands concerning faith, repentance and baptism?
      - cf. Mt 28:18-19; Mk 16:15-16; Ac 2:38; 22:16
   c. How about His commands to observe ALL that He commanded,
      including those revealed through His apostles? - cf. Mt 28:20;
      Ac 2:42; 1Co 14:37

How you answer reveals the truth regarding your relationship with God,
and your hope for eternal life!

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Fellowship With God (1 John 1:5-2:2)

                      "THE FIRST EPISTLE OF JOHN"

                     Fellowship With God (1:5-2:2)

INTRODUCTION

1. In the first four verses of First John, we saw that John's aim in
   this epistle is...
   a. To declare the "Word of life", the "eternal life" that was with
      the Father and has been manifested in Jesus Christ - 1Jn 1:1-2
   b. That we might have fellowship with the Father and Son, just as
      the apostles do - 1Jn 1:3
   c. That we might have fullness of joy - 1Jn 1:4

2. So to have fullness of joy...we must experience the kind of life 
   that comes from having fellowship with God!

3. What is the basis for fellowship with God, so that we may have the
   life that produces fullness of joy?
   a. In our text (1Jn 1:5-2:2), John discusses the basis for
      fellowship with God
   b. He also describes the place of sin, and how it can affect that
      fellowship

[With verse 5, we notice...]

I. THE PREMISE FOR HAVING FELLOWSHIP WITH GOD (5)

   A. "GOD IS LIGHT"
      1. The figure of light is often used in the Scriptures to 
         describe that which to good, righteous, and true - cf. Ep 5:
         8-10
      2. Therefore, God must always be thought of in this way:  He is 
         good, He is righteous, He is true!

   B. "IN HIM IS NO DARKNESS AT ALL"
      1. The figure of darkness would represent the opposite of light:
         evil, unrighteousness, falsehood
      2. Therefore we can never think of God as countenancing sin, 
         excusing it in any way

[With this basic understanding clearly established of what God is, John
now addresses some...]

II. FALSE CLAIMS CONCERNING FELLOWSHIP WITH GOD (6-10)

   A. "WE HAVE FELLOWSHIP WITH HIM", YET WALK IN DARKNESS (6-7)
      1. Why is this claim false?
         a. Because fellowship means to have something in common
         b. And we have seen that God is "light" (goodness,
            righteousness, truth)
         c. "Walking in darkness", therefore, would be going against
            everything God stands for! - cf. Ep 4:17-24
      2. What is the result of such a claim?
         a. We are false in our WORDS ("we lie")
         b. We are false in our DEEDS ("do not practice the truth")
      3. Instead, we should "walk in the light as He is in the light"
         a. I.e., instead of living a life characterized by "evil,
            unrighteousness, and error" (all the while claiming to have
            fellowship with God)...
         b. ...we should live a life in harmony with God's "goodness,
            righteousness, and truth"!
      4. Only then will we experience:
         a. "Fellowship with one another"
            1) That is, we will have fellowship with God
            2) Whereby we can share in that life which is eternal, and 
               provides fullness of joy!
         b. "The blood of Jesus Christ His Son [which] cleanses us from
            all sin"
            1) This suggests that "walking in the light" does not imply
               sinlessness
            2) Any more than "walking in darkness" implies total 
               absence of good
            3) Rather, "walking in the light" suggests...
               a) A life making progress under the positive influence 
                  of God's "light"
               b) A life enjoying the cleansing power of Jesus' blood 
                  as one meets the conditions of forgiveness outlined 
                  below

   B. "WE HAVE NO SIN" (8,9)
      1. John may have reference to statements made by professing
         Christians who thought they had become sinless
      2. The consequences of such a claim...
         a. Self-deceit ("we deceive ourselves")
         b. Living in error ("the truth is not in us")
         c. I.e., walking in darkness, not walking in light!
      3. Instead, we should freely confess our sins - 1Jn 1:9a; cf. 
         Pr 28:13
      4. Then God, who is "faithful" (trustworthy) and "just" (one who 
         does what is right) will...
         a. "forgive us our sins"
         b. "cleanse us from all unrighteousness"
         ...through His mercy He makes it possible for to continue in 
         fellowship with Him!

   C. "WE HAVE NOT SINNED" (10)
      1. This claim may have been made by some denying they had ever
         sinned
      2. The consequences of this claim are grievous...
         a. We make God a liar! - cf. Ro 3:23
         b. His Word is not in us!
      3. How can anyone who makes such claims as these hope to have 
         true fellowship with God, and thereby enjoy the life such 
         fellowship gives?
      4. Fellowship with God does not occur by making claims that turn 
         God into a liar!

[Though affirming that we do sin, John is not seeking to encourage sin.
Indeed, he is writing to discourage sin (1Jn 2:1).

But fellowship with God requires that a person takes sin seriously.  To
appreciate further how serious God takes sin, we learn that...]

II. FELLOWSHIP WITH GOD REQUIRES AN ADVOCATE (2:1-2)

   A. "WE HAVE AN ADVOCATE WITH THE FATHER, JESUS CHRIST THE RIGHTEOUS"
      (1)
      1. The word "advocate"...
         a. Literally means "to call to one's side, to one's aid"
         b. It suggests the capability for giving aid
         c. Used in a court of justice to denote a legal assistant, a 
            counsel for the defense
         d. Generally, it is one who pleads another's case, an 
            intercessor
      2. Jesus is the perfect "advocate", for He is RIGHTEOUS
         a. As sinners, we are alienated from God - cf. Isa 59:1-2
         b. But since Jesus is without sin, He is a fit representative
            to come before God on our behalf!
         c. The author of Hebrews also makes the point that though 
            righteous, He understands our situation perfectly - cf. He 2:17-18; 4:14-16

   B. "HE HIMSELF IS THE PROPITIATION FOR OUR SINS" (2)
      1. The word "propitiation" means "an appeasing"
         a. E.g., the pagans would offer sacrifices to appease their
            gods
         b. In the New Testament, it is God, not man, who offers the 
            appeasing sacrifice - cf. 1Jn 4:10
         c. Through His death on the cross, Jesus is the means by which
            God can show mercy to the sinner
         d. This explains how God can be "just" (cf. 1Jn 1:9) and 
            still forgive sin
         e. This wonderful "propitiation" was given to the whole world,
            but is accessed only by those who believe in Jesus - cf. 
            1Jn 2:2; Ro 3:21-26

CONCLUSION

1. In this first chapter, and even into the second, John makes it clear
   upon what basis we can have fellowship with God, and enjoy the life 
   that provides fullness of joy

2. To have fellowship with God, we who are Christians must...
   a. Not walk in darkness, but walk in the light of God's goodness, 
      righteous, and truth
   b. Admit that we have sinned, and do sin
   c. Utilize our "advocate" (Jesus Christ), Whom God provides as the 
      "propitiation" for our sins

In 1Jn 1:9, John explained how those who are already children of God
can appropriate the cleansing power of the blood of Jesus (through 
confession and prayer).  But how about the alien sinner?  - cf. Ac 2:
38; 22:16 (faith, repentance, and baptism)

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Introduction To First John (1:1-4)

                      "THE FIRST EPISTLE OF JOHN"

                   Introduction To First John (1:1-4)

INTRODUCTION

1. When Jesus to earth, He came not only to LIVE a life, but to GIVE
   life:

      "I have come that they may have life, and that they may
      have it more abundantly." - Jn 10:10

2. The GOSPEL of John was designed to produce faith so that we might 
   have life - cf. Jn 20:30-31

3. However, it is the FIRST EPISTLE of John which discusses the nature 
   of that life in greater detail - e.g., 1Jn 3:14

4. That we might be sure to live the sort of life God offers through 
   His Son Jesus Christ, a careful study of First John is in order

[In this lesson, the first of several on First John, let's begin with 
some...]

I. BACKGROUND INFORMATION

   A. THE AUTHOR...
      1. It will be assumed in the course of this study that the author
         is John, the beloved disciple of Jesus
      2. Similarities between this epistle and the Gospel of John 
         certainly suggests INTERNAL evidence for this conclusion
      3. There is also EXTERNAL evidence that this John is the author:
         a. Polycarp, a close associate of John, appears to make 
            reference to this epistle at the beginning of the second 
            century, in a letter to the Philippians
         b. Irenaeus, a student of Polycarp, quoted from it and 
            attributed it to John

   B. THE RECIPIENTS...
      1. No one is specifically mentioned
      2. John may have been in Ephesus at the time, and that this was a
         general epistle to the Christians throughout Asia Minor
      3. However, John's comments in 1Jn 2:20,27 suggests that John 
         may have been addressing a particular group of Christians 
         possessing certain spiritual gifts

   C. DATE...
      1. Estimations range from 60 A.D. to 100 A.D.
      2. Most modern scholarship places it around 95 A.D., but there 
         are also good reasons for believing it was written prior to 
         the destruction of Jerusalem in 70 A.D.

   D. PURPOSE...
      1. As declared by John throughout his epistle, he wrote it...
         a. "that your joy may be full" - 1Jn 1:4
         b. "that you may not sin" - 1Jn 2:1
         c. "that you may know that you have eternal life" - 1Jn 5:13a
         d. "that you may continue to believe in the name of the Son of
            God" - 1Jn 5:13b
      2. While these reasons may state the "positive" side of John's 
         purpose, it appears he was also responding to errors that were
         prevalent at the time - cf. 1Jn 2:26
         a. If not fully developed in John's day, there was at least a 
            precursor to "Gnosticism"
         b. Those who came to be called "Gnostics"...
            1) Claimed to have a superior knowledge (Grk. word for 
               knowledge is "gnosis")
            2) Believed all matter was evil
               a) Therefore God did not create or have anything to do 
                  with the material universe
               b) Therefore Christ could not have come in the flesh - 
                  cf. 1Jn 4:1-3
                  1/ One branch of gnosticism, DOCETISM (dokein, "to 
                     seem"), said that Jesus only "seemed" to be 
                     physical - cf. 1Jn 1:1
                  2/ CERINTHUS taught that "Jesus" was physical, but 
                     that the "Christ" came upon him at his baptism,
                     and left before his death, so that the "Christ-
                     spirit" never suffered - cf. 1Jn 5:6
         c. Their application to everyday living took two different 
            directions; since all matter was thought to be evil...
            1) Some thought one should abstain altogether from anything
               that would satisfy the flesh
            2) Others claimed it did not matter what one did in the 
               flesh (it was evil anyway), and to have full knowledge 
               it was proper to explore everything

[Many of John's comments in this epistle appear to address these false 
teachings.

With this brief background to the epistle, let's get right into the 
text by considering the first four verses.  They appear to serve as a 
PROLOGUE, and reveal...]

II. JOHN'S AIM IN WRITING THIS EPISTLE (1:1-4)

   A. CONCERNS THE "WORD OF LIFE" (1)
      1. Which was "from the beginning"
         a. John may have reference to the creation of the world - cf. 
            Jn 1:1
         b. Or he may have reference to the beginning of the gospel - 
            cf. 1Jn 2:7,13,24; 3:11
      2. This "Word of life" was...
         a. "heard"
         b. "seen with our eyes"
         c. "looked upon"
         d. "handled"
         -- all emphasizing that this "Word" was "real, in the flesh"; 
            an obvious reference to Jesus - cf. Jn 1:1,14
   
   B. TO DECLARE THE "ETERNAL LIFE" (2)
      1. Which was...
         a. With the Father
         b. And then manifested to the apostles, who had seen and were 
            bearing witness
      2. Again, this is an obvious reference to Jesus Christ
      3. But notice the use of the NEUTER gender throughout this 
         passage
         a. The emphasis appears to be on the "life" which Jesus had, 
            especially that which is "eternal" ("that eternal life")
         b. It is this same "life" which we can possess if we truly
            believe in the name of the Son of God - cf. 1Jn 5:11-13
      4. Thus John is focusing on the "eternal life" which Jesus offers
         and made possible by His coming in the flesh

   C. THAT YOU MAY HAVE "FELLOWSHIP" WITH US (3)
      1. Here is the reason for declaring the "Word of life", the 
         "eternal life"
      2. By declaring this "life" (revealed by Jesus and through
         Jesus), "fellowship" is possible
         a. Fellowship involves the idea of "sharing, communion"
         b. The "sharing, communion" that the apostles have is with the
            Father and His Son
      3. John wanted his readers to participate in this same sharing...
         a. "that you also may have fellowship with us"
         b. I.e., that you can experience what we are experiencing!
      4. Why does John desire this?  Read on...

   D. THAT YOUR "JOY" MAY BE FULL (4)
      1. It is "fellowship" with the Father and Son that makes the 
         "life" of a Christian so full of joy!
      2. And just as Jesus came to give us "abundant life" (Jn 10:10),
         so John now writes...
         a. That we may be sure to have fellowship with the Father and 
            His Son, in Whom is "eternal life" - cf. Jn 17:3
         b. So that our joy may be full!

CONCLUSION

1. From 1Jn 1:1-4, then, we learn that fullness of joy comes only 
   when we are in fellowship with the Father and the Son

2. Only then do we have that "eternal life", which was first manifested
   in the flesh by Jesus Himself, and now given only through Jesus - 
   cf. 1Jn 5:11-13

3. In our next lesson, we shall see what John says is essential if we 
   are to truly have fellowship with God (1Jn 1:5-2:2)

But if you are not a Christian, let me explain how such fellowship with
God can begin... - cf. Ga 3:26-27

Executable Outlines, Copyright © Mark A. Copeland, 2011