Notes of an Address on I John 1.
[Christian Assembly, YMCA, Secunderabad, Feb.
2014]
Revised -- Jan. 2016.
_______
The great purpose of God from the beginning, for sinful man lost in the worldman,
who had been "without Christ....having no hope, and without God in the
world" (Eph. 2:12), and "..being alienated
from the life of God.." (Eph. 4:18), was to save him by His grace, and
draw him nearer to Himself through the Person and the work of Christbut
not to set him in a place and position, which the first man Adam once enjoyed
(in his innocence), albeit for a brief time before his fall*, but to set him
in a place and positionin Christ Jesusinfinitely far more blessed and
higher than even those glorious creaturesangels. (See Eph. 1, 2;
Heb. 2; Rev 2:7.) Wherefore, the
apostle of God says, "..truly our fellowship is
with the Father, and with His Son Jesus Christ." (I John 1:3b.) This surely is an astonishing dispensation.
[*It is not man's restoration to Eden as Milton's celebrated poem
"Paradise Lost" alludes to:
"....loss of Eden, till one greater Man
Restore us, and regain the blissful seat."
But, on the contrary, "It is" as one has said, "an
entrance according to God's counsels into His heaven, in and with
His Christ, the last Adam, blessed for ever!
He tasted death for everything; He, risen and
glorified, is the source of everlasting joy, peace and worship in that sphere
where no serpent, no dog, no magician, nor any other cause of trouble shall
ever enter! To Him be everlasting glory!" (Notes on Genesis - E.L. Bevir.
(1847-1922).]
I John 1 reveals that the saints of God have full communion with the Father and the Son. The saints are introduced into the blessed fellowship with the Father and the Son (v1-4). But the basis of this fellowship is the Person and the atoning work of Christ. "Jesus Christ the Righteous" and "He is the propitiation for our sins..." (I John 2:1-2.) But in practice, this fellowship can only be enjoyed upon this condition: v7 "But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." (See v 5-7.) That is, it must be according to what God is as fully revealed in His Son (v3-5): "God is light, and in Him is no darkness at all"intimating thus in these verses the true nature of Christian fellowship. (See II Cor. 6:14-18.)
Now, the world has rejected Christ and has no place for the
Father. Therefore, as a judgment against
the world, the Spirit of God has (since the day of Pentecost) been gathering
the believers from out of this world, turning men (Acts 26) "from darkness
to light, and from the power of Satan unto God," and giving them
"forgiveness of sins, and inheritance among them which are sanctified by
faith that is in" Jesusthe crucified, risen, ascended and glorified Lord
and Christ, and at the same time introducing them into this most blessed, holy
and heavenly fellowship with God. Hence,
it is by nature, this communion of saints or of the Assembly is totally outside
of this world. "A garden inclosed is my sister,
my spouse; a spring shut up, a fountain sealed." (Song of Solomon 4:12.)
At the time the apostle John wrote his Gospel and the Epistles (probably about A.D. 90), a new sect emerged, called Gnostics, who claimed to have "knowledge" beyond what Christianity had revealed in the Person of Christ. Their preached deadly heresies denying the true God of the Old Testament and delegated a subordinate rank to the Creator of the world, and further raised blasphemous questions concerning the Person of Christ, denying the Incarnation that "Jesus Christ is come in the Flesh", (I John 4:2,3), and moreover, denied that "Jesus is the Son of God" (I John 4:15), and that He was only a pure spirit but obtained divinity etc. By their monstrous heresies, they tried to prove that Christianity was only an elementary thing, that they had "secret knowledge" or light beyond that what has been revealed in the Gospels. By this they tried to subvert or overthrow the faith of the believers.
It was, therefore, a time of great crisis for the faith, as it is now at the present day, since Satan, the arch enemy has always been active opposing Christianity since it was first revealed in the Person and work of our Lord Jesus Christ. Hence the apostle in order to refute such falsehoods, and expose the damnable heresies of Gnostics and other false teachers, sets forth here remarkably, (as well as in his Gospel -- see John 20:31), as a last surviving apostle, and inspired in all truth by the Holy Spirit: that Jesus of Nazareth is really "the Christ" (I John 5:1) and at the same time "the Son of God" (I John 5:5), co-existing and co-equal from eternity past with the Father and Holy Spirit, the Light, the Way, the Truth and the Life, but is also true Man "Jesus Christ is come in the Flesh." (see I John 4:2.)
"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; v2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) v3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ." (I John 1:1-3.)
Verse 1: "That Which was from the beginning" -- This is the cardinal truth with which everything is tested. That is Christ Himself seen (when in the fullness of time), He came into the world bringing grace and truth. (John 1:17.)
"The beginning" here is not meant the beginning of Genesis 1when God made the heavens and earth; nor is it the beginning found in the Gospel of John 1:1-2, where Christ is seen in eternity past. But this beginning is connected with the Incarnation of the Son of God when He became Flesh and dwelt among men; and the apostles beheld (contemplated) the glory of Christ: "the glory as of the Only-begotten of the Father, full of grace and truth." (John 1:14) This is Christianity, as far back it can be traced to, as seen in the Person of Christ, Who is "Alpha and Omega, the First and the Last:" (Rev 1:11a.)
Notice here, the apostle in declaring that the saints have full communion with the Father and His Son Jesus Christ, he begins with presenting Jesus Christ Himself"Who is the Beginning" (Colossians 1:18). This therefore has a very peculiar character. The Spirit of God Who always delights to show Christ and glorify Him here at once fixes our gaze upon the Son of God"the Word of Life" presenting here the glories and excellencies of His perfect humanity and His eternal Deity -- "that Eternal Life, which was with the Father" (v2)"His Son Jesus Christ. This is the true God, and Eternal Life." (I John 5:20.)
Let us, therefore, solemnly observe, all the previous ages or periods of the world were passed over without a least notice here: the first man Adam and his posteritythe history of the worldall being set aside for a moment, so that in order to draw afresh our attention to "Jesus Christ the same yesterday, and to day, and for ever (to the ages to come)" Heb. 13:8. Who stands as the divine center, according to the eternal counsels of God, as the Head and Lord over all things in heaven and in earth, and under the earth, to the glory of God the Father. (See Phil. 2; Col. 1; Heb 1, 2; Rev 5 &c.)
[It is of greatest importance to observe that the Lord Jesus
Christ is Supreme and Preeminent in all things. See Him in creation, He as the Creator is the
Head and Lord of it"The Firstborn of all creation" (RV and JND) (see Col.
1:15-17) See Him in providence, He is "the Upholder of all things by
the word of His power." (Heb. 1)And lastly, see
Him in redemption, He stands triumphant over sin, death, hell and Satan as
"the Beginning, the Firstborn from the dead" the Head of new
creation, "the beginning of the creation of God;" etc. (Rev. 3:14.) Thus, everywhere, and in everything, the blessed
Lord Jesus is the Preeminent One; God's pleasure ever rested and rests upon
Jesus Christ the Son of God. "For it pleased the Father that in Him should
all fulness dwell;"
The manifestation of the life of God was in the Person of Christ, a very real, substantial Person"the Word became Flesh and dwelt among us" (John 1:14a) "Jesus Christ is come in the Flesh" (I John 4:2) "That is He that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is Truth." I John 5:6. These blessed truths, the apostle plainly declares, concerning the glorious Person of our Lord Jesus Christ, lest anyone should entertain false views regarding either His Divinity or His Incarnation (Humanity).
Now the Lord Jesus in virtue of accomplishing the glorious work of redemption on the cross has ascended on high to sit at the right hand of God (Heb 1:3). Now, consequently, the Spirit of God has come down from the Father to lead us into communion with Christ, for we are called by God the Father, Who is faithful, "unto the fellowship of His Son Jesus Christ our Lord." I Cor. 1:9. But where does He begin? Observe: He begins with Christ "That Which was from the beginning" so "that in all things He might have the preeminence" Col 1.18. (See I Tim. 3:16.)
V2. "That Eternal Life Which was with the Father" was in due time manifested on earth in the Person of Christ. This manifestation took place when "the Word was made Flesh and dwelt among us.....and we beheld His glory." The apostle John continues, in a most singular manner, inspired by the Holy Spirit, recounting the divine history of the Son of God: v2 "(For the Life was manifested and we have seen it, and bear witness, and shew unto you that Eternal Life, Which was with the Father, and was manifested unto us;)" thus in these brief but most profound declarations of abysmal depths, he shows us the eternity of Christ, His Deity, His eternal Sonship, in relationship and communion with the Father, and as well His incarnation (Humanity).
So, therefore, we ought not to seek life anywhere else, "for in Him was Life; and the Life was the Light of men." (John 1:4.) "His Son Jesus Christ. This is the true God, and Eternal Life." (I John 5:20. See also John 17:2-3.) So, it is not Zoroaster, Buddha or Muhammad or anyone elsebut Jesus Christ alone, "That was the true Light, which lighteth every man that cometh into the world." (John 1:9.)
Verses 3-4. Then, the blessed fact that saints have full communion with God in virtue of that life of God which has been perfectly manifested on this earth in the Person of Christ, and those that receive Him by faith has this divine life imparted to them so that they are capable of enjoying communion with God (v1-4). "But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His Name:" (John 1:12).
The apostle John invites the saints to partake of the fellowship of the Father and the Son, to share divine thoughts and like feelings with one another. But, as that great puritan writer John Owen puts it, "there will always be objections to this fellowship: What benefit is there in communion with them?" What advantage is there in associating with those who are poor and despised in the world, and who are being counted as the filth of this world, and as the offscouring of all things. (See I Cor. 4:8-13; Romans 8:35,36; Heb. 10:32-34; Gal. 6:12 &c.) Therefore, to deny like objections and such contrary reasonings of men, the apostle declares in unequivocal terms: "truly our fellowship is with the Father, and with His Son Jesus Christ." It is totally outside of the world, and is beyond the power and dominion of the god of this world. (Col. 1:11-14.)
The saints, therefore, count this fellowship most "glorious, honorable and desirable." (Owen.) Furthermore, he observes that there can be no fellowship possible with only the Son or the Father. Our fellowship is with both"with the Father and with His Son Jesus Christ." Therefore, the empty professors claiming communion with God are exposed here if they cannot hold communion with both the Father and His Son Jesus Christ, for "Whosoever denieth the Son, the same hath not the Father: [but] he that acknowledgeth the Son hath the Father also." I John 2:23. Again, That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent Him." John 5:23. And again, "Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." John 14:23. Thus, all these Scriptures unequivocally prove that the saints of God have fellowship with both the Father and His Son Jesus Christ.
Verses 5-7. The nature of this fellowship, which the saints enjoy must be in accordance to the character of God. "God is Light, and in Him is no darkness at all." Therefore, those who walk in the light, "as He is the light," have fellowship Him. Observe, this blessed fellowship is mutual"one with another,". God in Christ has come out from thick darkness to seek the lost and bring them to walk in the light on the basis of the Person and finished work of His Son"the blood of Jesus Christ His Son cleanseth us from all sin.""He is the Propitiation for our sins:" (I John 2:1.) It may be observed that in the midst of the thunderings and lightnings of Mount Sinai, there was no revelation of God as to His nature"God is Light" and "God is Love"; but He has been fully revealed to us in His Son Jesus Christ in due time, when He became Flesh and dwelt among men. (See John 1, Heb 1.) Hence, the apostle here declares this great mystery, and notice, this too in a parenthesis (v2): "(For the Life was manifested, and we have seen it, and bear witness, and shew unto you that Eternal Life, which was with the Father, and was manifested unto us;) (See also I Tim. 3:16.)
The Lord Jesus in virtue of the glorious work of redemption has brought us into the family of God, so that we may partake of this holy and intimate fellowship with the Father. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Gal. 4:6. They are invited by the Spirit of God to participate in this eternal, heavenly, and holy communion of love with the Father and His Son. "That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ." v3. "these things write we unto you, that your joy may be full." Therefore, the fellowship, concerning which the apostle speaks here flows from the established relationship in Christ.
But this fellowship in practice is mutual"Can two walk together, except they be agreed?" Amos 3:3, and is upon this divine condition: "But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." v7. But sin in the believer interrupts fellowship, but it cannot not break the established relationship of the saints with God, in virtue of redemption. "Beloved, now are we the sons of God," (I John 3). Therefore, it is of utmost importance to note that our fellowship with God is founded upon that immutable relationship or union of saints with Christ, thus in position, our fellowship could never be severed, for it is God the Father Himself, Who has established it in Christ, as the apostle declares in I Cor. 1:9: "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." And as regards to its immutability, let us take great comfort contemplating these words of the apostle Paul: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?...For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Romans 8:35-39.)
But if we sin, we lose the present enjoyment of it with God and with one another. But this is restored by the gracious work of Christ as an Advocate with the Father, "Jesus Christ the Righteous". (I John 2.) Now, on the other hand, (v6) "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:" "for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? what concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (See II Cor. 6.)
This is how the empty professors who claim to have "fellowship" with God are exposed. But the true fellowship of the saints is in the light, according to the full knowledge* of God as revealed in His Son Jesus Christ. It cannot be on compromised principles and doctrines. Thus the ultimate standard is the Word of God by which we are to test if the fellowship that we maintain with one another, and profess to have with God is according to the character of God. If not, then, it is only pretentious, and anything but true fellowship. Let us, therefore, solemnly examine the character of our professed fellowship with God.
[*For instance, the expression "walk in the light", is also intimated in Colossians 1, (see also Col. 3:10) where the apostle is seen praying for the saints desiring that they "might be filled with the knowledge of His will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing.....increasing in the knowledge of God;" (JND translates "knowledge" (epignosis) in v9 as "full knowledge" and as "true knowledge" at the end of v10. "epignosis" means"full knowledge, true knowledge, personal knowledge" etc, as opposed to the false knowledge of Gnostics; but it is the "full knowledge of God" as revealed in Christ "Who is the image of the invisible God." "God is light, and in Him is no darkness at all" (See also I Tim 3:16 and II Peter 1:16-18 &c.) Also, in I John 2, the knowledge of which the apostle speaks. Also II Peter 3:18a, "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ."]
Verses 8-10. The apostle sets forth here two other tests to expose the pretenders. v8 "If we say that we have no sin, we deceive ourselves, and the truth is not in us." and v10 "If we say that we have not sinned, we make Him a liar, and His word is not in us." On the contrary, the saints confess the testimony of God concerning us as to the sinful nature or "the old man" in us (v8) (See Romans 7); therefore, the apostle adds the divine injunction "My little children,...ye sin not." (2:1) etc. But we still commit sins if we yield to the power of flesh in us instead of reckoning it as dead (Romans 6). In that case, the Advocacy of Christ is exercised. Secondly, the saints confess that they have sinned (v10), because, "If we say that we have not sinned, we make Him a liar, and His word is not in us.""But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." (John 3:21), and again, "He that hath received his testimony hath set to his seal that God is true."(John 3:33.)
The saints have "everlasting life" because they believe on the Father Who hath sent His Son Jesus Christ (John 5:24). Hence, it is not a question of imputationwe "shall not come into condemnation; but is passed from death unto life." (See John 5:24, John 3; Romans 8; Heb 10). But here, it is a question of our fellowship with God when we have sinned, and hence we find here the unfolding of the dealings of the Father with His children.
But God in His grace has made a provision for us in the Advocacy of Jesus Christ. "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous:" etc. Mark here the infinite force of this declaration, speaking of the everlasting merits, and superlative perfections, and abiding power, and efficacy of our Lord Jesus Christ: "if any man sin, we have an advocate with the Father". These are words of infinite comfort to the troubled souls. What sovereign grace and love for His own! "..having loved His own which were in the world, He loved them unto the end." (John 13:1.)
Thus the work of Christ as "an Advocate with the Father" on our behalf brings us to confess our sins. Hence, therefore, "If we confess our sins, He is faithful and just (or, righteous) to forgive us our sins, and to cleanse us from all unrighteousness." v9. All this is in virtue of that blood of Jesus Christ His Son alone, which cleanseth us from all sin. (v7.)
L.P.
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