Down to Earth But Heavenly Minded

This video is a little over 4 hours long, but is broken into 11 segments. This part is covered from 2 hour 5 minutes to 2 hour 34 minutes.

1 John 2:12-27.

We enter now on another division of the epistle. Before unfolding the characteristic features of eternal life in the children of God, the apostle pauses to show that he is addressing them expressly on the ground that they are children of God. If he is exposing false profession, it is not to raise doubts in the minds of those in whom it is a reality. If he contrasts the false and the real, it is not to make real children of God question whether they are such. He would have them know that they have eternal life (chap. 5:13), that their sins have been forgiven for Christ’s sake.

The forgiveness of sins is the common blessing of all who have faith — all who believe that Jesus is the Christ, the Son of God. It is not a question of how far they are in the realization or enjoyment of it, but of a fact which is true of those who are the subjects of the regenerating power of God. This blessed fact could not be known if it were not revealed; but God has revealed it; and those who are born of God accept the revelation. There may be varying degrees of faith in laying hold of the revelation, but it is the common faith of all saints that God has blessed them thus for Christ’s sake. The merest babe in the knowledge of God is entitled to regard himself as not excluded. But if the apostle writes thus to the family of God as a whole, he does not forget or ignore the different degrees of development in which the children of God may be found. In verse 13 he defines them.

First, there are the “fathers,” those who have matured in the experimental knowledge of God — the fruit of experience. Walking with God in practical subjection to His word as used by the Spirit, acquaintance with God has developed in them the realization of the unchanging character of “Him that is from the beginning,” the apprehension that He is the one and only-abiding reality. As that, He is the object that stands out distinctly before them, attracting their thoughts and satisfying their hearts. Outside of Him there is nothing to desire; apart from Him there is nothing worth trying or seeking after. He alone can and does satisfy both mind and heart. Such are the fathers. Alas, how few there are! How few have so matured in the knowledge of Christ, that it is a practical reality that He is everything! But what wise counselors are the real fathers! What safe leaders and guides! May God grant us more of them.

Second, the “young men” are those whose experimental knowledge of God is less advanced than that of the fathers, though not inexperienced. They are overcomers. They have had conflicts and have overcome. Through conflict they have gained in strength. They have acquired skill in the use of the word of God; they have learned their dependence on the Spirit of God in resisting error and defending the faith. Their experience has given them knowledge; and knowledge thus obtained is of great value. It is a knowledge of Christ, yet not maturity in that knowledge. Though faithful workers and earnest defenders of the faith, they are not yet necessarily safe leaders and wise counselors. Their knowledge of God needs rounding out through continued companionship with Christ and deeper practical intimacy which gives maturity in wisdom and knowledge. In contrasting the “fathers” and “young men,” the apostle is not writing depreciatively of the young men. He is not calling the fathers spiritual and the young men unspiritual; but the experience of the “fathers” has given them greater maturity. It must not be understood to mean that they have reached a stage where they have no more to learn, but that Christ has been experimentally proved to be the one abiding reality and satisfaction for the heart, in which, however, there is ever growth and development.

Now as to the “babes” — I say “babes” because, as is well known, the word for “little children” in verse 13 in the Greek is not the same as in verse 12. The word in verse 12 is comprehensive, embracing the entire family, the whole household of faith. In verse 13 it is a restrictive word, applicable only to a specified part of the family. The babes are the experimentally undeveloped — the inexperienced in the practical knowledge of God, the knowledge of Christ. The apostle is not speaking disparagingly of those he calls “babes” — not as unspiritual, not as in a wrong state of soul. He does not look upon them as not having all Christian privileges and full Christian blessings. Nay, they are entitled to, and have, everything that goes along with the forgiveness of sins — that goes with faith in Christ. But he is thinking of their practical knowledge, i.e., the knowledge they have acquired through experience.

In “babes” experience is beginning. They have had little or no experience in service or in conflict, consequently have not gained the knowledge that is acquired in those ways. Not that they are absolutely without any experience, but it is what I may call the initial experience of Christians — knowledge of God as their Father. Every one born from above has to do with God, according to the revelation He has given of Himself in different dispensations. From new birth the child is having to do with the Father, is having some knowledge of Him, and is learning of Him. Hence of all children of God, however little service they have seen, however little conflict they have had, it can be said, “Ye have known the Father.” They need to acquire fuller knowledge of Him, but they are not altogether destitute of experimental knowledge of the Father.

It is clear that it is in reference to experimental knowledge that John divides the family of God into these three groups — not in respect to revealed Christian blessings. Life, forgiveness, the indwelling Spirit, adoption, union with Christ, membership in His body, the Church, heirs of God, joint-heirs with Christ, and more, are blessings common to all who belong to the family of God in this dispensation; but it is not in reference to these blessings the apostle speaks of “fathers,” “young men,” and “babes.” These terms have to do, as we have pointed out, with development in experimental or acquired knowledge.

If in respect to experience and practical knowledge the children of God are divided into three groups, we may well expect that the apostle has something special to say to each group. Let us proceed to consider what it is.

Verses 14-27 give a special message to each grade in which the apostle has divided the family of God. In these messages John reaffirms the character he has already given to each grade; a character based on practical experience, as we have seen.

In addressing himself again to the “fathers,” nothing is added to what he first said. The reason of this is plain. The experience of the fathers has been such that Christ — “Him that is from the beginning” — is the one absorbing Object of their hearts. They have become so engaged with Him that everything else has ceased to have value in their eyes. He alone now attracts them, and they are not in need therefore of special warnings. There is no necessity of pointing out snares and dangers to them. It is sufficient therefore to mention them as being in this practical knowledge — as fathers in the family of God.

But in the case of the young men, not having as yet this advanced knowledge of Christ, there are dangers to which they are exposed. The apostle shows them against what they specially need to be on their guard, and in verses 15-17 indicates the true way of escape.

We first notice that in describing their character here the apostle adds to his previous characterization of them. He had spoken of them as having overcome the wicked one; he now adds, “Ye are strong, and the word of God abideth in you.” I judge he refers to the experience through which they have passed in conflict over the word of God. The wicked one has sought to wrest it from them; to weaken their faith in it; to induce them to give it up. But they have withstood him; have stood firmly for the faith; have fought for it. The result of the conflict is seen in the strength they have developed. They have acquired ability in service; have learned how to convict gainsayers, and to stop the mouths of those who oppose. They are earnest in maintaining the truth as revealed of God — the word of God is in power in their souls; it abides in them. The apostle recognizes their devotion and approves their zeal. He rejoices in the result for them of the conflicts in which they have approved themselves. They have come through them with great gain in strength, in skill, in experimental knowledge.

But while thus occupied in conflict, their attention has not been drawn to the allurements and fascinations of the world. Now that they have become proficient in the word of God, with ability to meet and answer the assaults of the enemy upon the truth of Christianity, they are less likely to be the objects of the enemy’s direct attacks. The world now offers an opportunity for the exercise of the ability and power thus manifested, and will seek to enlist in its projects those on whom they look as men of success.

And here are temptations for such as are full of energy! — movements designed to advance morality, to help and elevate the unfortunate, to reform those who have fallen into evil ways, to correct social and civic evils, are especially alluring; and the energetic and zealous Christian is in danger of being drawn into them. They seem to offer opportunity for the exercise of gift and knowledge. To many, such opportunities are very attractive. It is said, Here is a chance to do good; and, on this ground, joining such movements is justified. It is argued: Is it not right to help men to be better? Is it not serving Christ to help on such movements as are designed for the betterment of men? Ought we not to do all in our power to aid plans and schemes that aim at the moral uplift of the unfortunate, the degraded, the fallen?

From the standpoint of the world such movements undoubtedly are justifiable; from the standpoint of Christianity it is quite a different matter. That they benefit the world will not be denied; that they promote the interests of Christ is much more than doubtful. The world, not Christ, is their object. The world seeks its own things, not the things of Christ. It is the love that is of the world, not the love that is of the Father, that characterizes all its projects. It is the glory of the world that is sought, not the glory of Christ. But Christian love is the love that is of the Father. The activity of the love that is of Him should mark the Christian, not the activity of the love that is of the world. Hence, the apostle exhorts the young men not to love the world, or the things of the world. He puts the two things — the love of the world and the love of the Father — in direct contrast, as being diametrically opposites. He would not have the young men entangled in what is opposed to the love that is of the Father. It is against entanglement with the world or its things that he is warning them.

And to help them escape entanglement he points out the three principles which underlie everything that is in the world. He is of course not speaking of the physical world, but the world of which fallen, sinful man is the centre, the world which has been built up around the failed first man. Everything in his world is characterized by three principles — the lust of the flesh, the lust of the eyes, and the pride of life. These three things mark every scheme that is of the world. Every worldly project or movement is stamped by these three principles. Now the love that is energized by these principles is not the love that is of the Father. The Christian, then, when enticed by the world or some worldly project, has but to ask, What are the ruling principles to which I must subject myself? Is the lust of the flesh, the lust of the eyes and the pride of life what characterize the movement he is desired to connect himself with? If so, he may know it is not of the Father.

What a simple rule! What a certain safeguard! Am I asked to take part in any movement in which the desires of the flesh are ministered to? I may unhesitatingly decline. It may be pleaded it is benevolent, but it is not the love that is of the Father. I may be told of a certain scheme which, if I will link myself with it, will afford me opportunity for advancement in the world; will make life in this world more enjoyable; will provide me with avenues to gain, to the possession of things seen; but that is the lust of the eyes — not the love that is of the Father. I may be assured too that I will be greatly respected and honored, but that is the pride of life. It is not of the Father, who would lead me to honor Christ — not to seek to be honored where He was dishonored.

No, the energy of the Christian is not to be spent in furthering the interests of this world. He is to be in the world for Christ. For Christ, and not for the world or self. If the Christian loves not the world or the things in the world, he will find Christ to be every way a satisfying portion. What experiences will be his — experiences of Christ! What lessons of Him will be learned! What pleasures will be realized! What possessions of wisdom and knowledge will be discovered! How much there is in Christ to glory in and boast of! As Christ is thus learned, how the world grows dim! How the things of the world lose their attractiveness and power, as what Christ is is practically experienced!

How great, alas, is our loss in diverting our energies into channels in which the profit is merely in present things — not the eternal things. The apostle is here showing us how to escape suffering this loss. The Spirit of God would have us spend our strength in seeking the things of Christ. We will find, if we take His way, it will mean rich gain in experimental knowledge.

But the apostle has yet one more word for the young men. He says: “The world is passing away and the lust thereof.” Another apostle has said, “All flesh is as grass, and all the glory of man as the flower of the grass. The grass withereth, and the flower thereof falleth away” (1 Peter 1:24). For the Christian to be ensnared in the love of the world or the things of the world, whatever present worldly advantage he may gain, in the end it will be a sad experience. The stamp of death is on the entire present scene, and the world of the fallen first man is under the judgment of God. It must pass away. It will not abide. But the one who practises the will of God will abide for ever. He is born of God — of the abiding word of God; has in him the abiding nature and life of God. It is eternal life that is dwelling in him. In so far as such an one turns aside from the things that minister to the life that is of God, to participate in what builds up the world, he is exerting himself in what is passing away, not in what abides.

May the gracious Lord stir up His beloved people to be zealously active in that which is the will of God, to energetically seek the things of Christ! May we be characterized as those who desire to advance in experimental knowledge! Let us remember that the way to acquire this knowledge is to heed the apostle’s warning, “Love not the world, neither the things that are in the world.”

The apostle now turns to the babes again (vers. 18-27). He directs their attention first of all to the fact that it is the last time. This expression, “the last time,” signifies the time of the rise and progress of certain evil principles; the full development of which will be the apostasy under the Antichrist. The apostle Paul, in quieting the minds of the Thessalonian saints, who were disturbed by the representation of some that the day of Christ was present, assured them that before that day came there would be an apostasy (2 Thess. 2:3). He also shows what this will be, when fully developed. A “man of sin,” a “son of perdition,” is to arise who will carry his opposition to God to the height of claiming to be God himself. That blasphemous claim will be the measure of his iniquity. The principle of it was already at work in apostolic days. The spirit, the animus, of the coming Antichrist was already there.

The presence of this character of evil in various forms while yet there were apostles on earth, made it manifest that the time, characterized by blasphemous antichristian principles, had begun. The spirit of the Antichrist was there, though not yet developed as it will be in him when he comes. How this spirit has since progressed! How many movements of the present day are animated by it! If the Antichrist himself has not come yet, his spirit — his character — is plainly discernible in many current activities.

We can thus understand the apostle’s concern as to the babes — the inexperienced. They need to be instructed as to the character of the time, the tendencies of it. They need to be put on their guard against all those activities that are the prelude to the Antichrist’s coming and manifestation. Hence the apostle in tender, pastoral care, tells the inexperienced babes of the family of God, “It is the last time” (ver. 18).

But he does not simply call their attention to the fact of its being the last time, he wants them to be fully awake to the seriousness of it. It is not some obscure evil of insignificant activities that confronts them, but wide-spread, active evil, manifesting itself in many places and in various forms. If the Antichrist himself has not yet come, there are already many antichristian tendencies; many movements in which the spirit or mind of the Antichrist is showing itself. The evil, instead of being obscure, is very prevalent, of great strength and energetically progressive. Attention is called to this, as well as to the fact of its being the last time; and thus we realize that the antichristian blasphemy is a characteristic of the time. We know it, not only as a matter of revelation, but as a matter of observation. Its trend as away from, and opposed to, the word of God, is a matter of common talk. The denial of inspiration, of the virgin-birth of Christ, of the supernatural, of the resurrection of Christ’s body, and much more, is not only current in many quarters, but it is a matter of frequent comment. Even the on-looking world can distinguish between present day Christianity and apostolic Christianity. The evidence of its being the last time is overwhelming.

The saddest feature of it all is that these pro-claimers of antichristian doctrines have risen up in the very sphere of the profession of Christianity. They are themselves professors who have departed from “the faith once delivered unto the saints,” and, while retaining the Christian name, are apostates from the truth held by God’s people as a deposit from God (Jude 3). But the fact of their not abiding in the truth has manifested them as never having been of the truth. The truth was never really in them. They were of the family of God only by profession. They are not in the light, and the light is not in them. They are not in community of life and nature with God: they are not participating in the thoughts, feelings, joys and activities of the Father and the Son. They are not of us — of the family of God (ver. 19).

One distinguishing mark of the children of God in this dispensation is the anointing from the Holy One — the Holy Spirit. Even the inexperienced babe has it. By the Spirit of God who dwells in the bodies of all believers now, the ear of the child of God is empowered to hear the truth revealed, by which the hand is strengthened to do His commandments, and the feet energized to tread the path of faith. Ear, hand and feet having been purchased with the precious blood of Christ; the Spirit uses them in the interests of the truth of God. The child of God then has an ear consecrated to the truth. The Spirit who uses his ear is his capacity and power to hear the truth (ver. 20). By their abandonment of the truth, the apostates make it manifest that they lack this distinctive mark of the Christian. They lack the ability to hear the truth.

In verse 21 the apostle assures the inexperienced babe that in writing thus strongly about these antichrists, it is not because he suspects them of being such. He sets them fully at ease as to this. He expresses unequivocally his confidence in them. The babes, inexperienced though they may be, are in the light, and the light is in them. They know the truth. They possess it as from God. They are in the realization of their link with God. Possessing and enjoying this link through what they had heard from the beginning — the truth — they realized and understood that no lie is of the truth. It is not that babes have taken in and grasped the full range of God’s thoughts, or understood fully the counsels of His will, or adequately comprehended the purposes He has revealed; but there is in their souls the knowledge of God, and by this knowledge, whatever the measure of their grasp of it, they are sensible that no lie is of the truth.

While antichristian doctrine expresses itself in varied forms, yet its detection is easy even for the inexperienced babe. There are two lines along which the opposition developed against Christianity moves. The antichrists, whatever the special form in which they assert their tenets, either deny that Jesus is the Christ — the Jewish form of unbelief — or else deny the distinctive Christian revelation — that of the Father and the Son (ver. 22). Undoubtedly the Antichrist himself, when he comes, will do both. He will adopt the Jewish opposition to Jesus, denying that He is the Christ, and to this will unite the denial of the Father and the Son. Both forms of error exist to-day and are widely current. They characterize the apostasy as now developing. The Antichrist will find them ready for his hand; he will appropriate them and expand them, for he will not only deny that Jesus is the Christ, but claim to be Christ himself. And to this claim he will add another: he will exalt himself by claiming to be God. The Father is not now professedly and openly denied. It is quite the fashion to talk of the fatherhood of God. In every system of error the claim is made that they have the Father. This the apostle will not admit if they deny the Son (ver. 23). He that denies the Son hath not the Father. Only those who acknowledge the Son have the Father.

We have previously seen that the apostle includes the inexperienced babes among those who know the Father. In that which they have heard from the beginning, they have what gives them the knowledge of the Father. He goes on then to exhort them to let that knowledge have its practical activity in their souls. It is thus they will abide in, live in, the practical enjoyment of the Father and the Son (ver. 24). This is eternal life (John 17:3) — the life promised to faith (ver. 25). It was promised in Genesis 3:15, when God told the woman she should have a conquering Seed; in John 10:10, when the Good Shepherd said, “I am come that they might have life, and that they might have it in full quality;” in verse 28 of the same chapter, when He said, “I give unto my sheep eternal life;” and in numerous other passages beside. It is the life that was with the Father, and manifested by the incarnate Son, of which through grace believers have been made partakers. It is community of life with the Father through the Son. What a blessed, holy, happy life! What fulness of joy!

Verses 26 and 27 conclude the apostle’s special address to the babes. He has written them in this special manner because he has had the errorists, the antichrists, in mind. They are seducers, leading astray. He is anxious to shield and protect, the inexperienced babes. Hence he has addressed them as desirous of showing them what the marks of the antichrists are. In doing this he has also exhorted the babes to continue, or abide, in what they had heard from the beginning — that is, to hold fast the revelation given them of God, which they have ability to understand and enjoy in the Spirit that has been given them of God. But while he has been exhorting them thus, and earnestly urging them to let the truth they have from God have its practical activity and power in their souls, he assures them of his confidence in them. They are not to think that he doubts their possession of the Spirit. He says: “The anointing which ye have received of Him abideth in you.” He wants them to realize that through this abiding Spirit they are placed above the need of having any one tell them what is the truth. Any teaching that is not of the Spirit abiding in us, is of man, not of Him. Believers have no need of it. It may be represented as a development beyond what was given from the beginning. It may be commended as higher truth, but the Christian has no need of it; having the Spirit, he has no need of human authority to know what should be believed.

Our Lord assured His disciples that the Spirit, when He should come, would teach them all things. He told them He would enable them fully to recall all He had taught them (John 14:26). This He has done in the four Gospels which we possess as a sacred deposit from Him. Further, our Lord assured His disciples that the Spirit would faithfully show them all that He desired yet to reveal to them (John 16:12-15). The Acts, Epistles and Revelation is the work of the Spirit in fulfilment of this promise of Christ. This — what the Spirit has given us — is our heritage; having given it, and He Himself dwelling in us to make it all good to us, we need no one to tell us what is the truth.

Now He who has taught us the truth, who is Himself truth and no lie, teaches that those who know the truth will abide in it. It is a part of His testimony that those who are in the Father and the Son will abide in them — in a community of life and nature which is unchangeable and eternal. If it be insisted that “Him” should be “it” (though there be very little ground for it), it amounts to the same thing. God, who has called us by His own glory and excellence, has made us partakers of His life and nature, whose activities are developed and maintained in us by the power of the greatest and precious promises He has given us. While there is responsibility resting on us to abide practically in the truth, God has made provision for this — a provision which secures practical dependence upon the truth.

The apostle then can say, even of the inexperienced babes, “Ye shall abide in Him.” He will not close his special message to them without giving them this assurance of his confidence that they are such as the anointing, the Spirit of truth, affirms will abide.

This division of the epistle closes here.