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Secure: Certainties from 1 John Sermon Series Introduction and Study Guide by the Church at Martinsburg

Table of Contents Suggested Resources………………………………………………………………………………….2

Author and Title………………………………………………………………….………………………3

Date and Purpose………………………………………………………………………………………3

The Man, John……………………………………………………………….………………………….4

Faithful Friends…………………………………………………………………………………4

From Student to Teacher………………………………………………………………………5

Pastor John, a Fisher of Men………………………………………………………………….5

Theme……………………………………………………………………………………………………5

Background and Setting………………………………………………………………………………..6

Style and Substance……………………………………………………………………………………8

Key Themes in 1 John………………………………………………………………………………….8

Theological Themes in 1 John…………………………………………………………………………9

Sermon Schedule Secure: Certainties from 1 John………………………...……………………10

1 Suggested Resources for Studying 1 John

Commentaries and Books

Burge, Gary M. Letters of John. The NIV Application Commentary.

Kruse, Colin. The Letters of John. Pillar Commentary. Grand Rapids, MI: Eerdmann’s, 2000.

Lloyd-Jones, Martyn. Life in God: Studies in 1 John. Wheaton: Crossway Books, 1995.

Stott, John. The Letters of John. Tyndale New Testament Commentary. 2nd ed. Grand Rapids, MI: Eerdmann’s, 2007.

Sermons

David Platt http://www.radical.net/media/series/list/?filter=book&book=62

John Piper http://www.desiringgod.org/resource-library/scripture-index/1-john

John MacArthur http://www.gty.org/resources/sermons/scripture/1-john

Mark Driscoll http://marshill.com/media/epistles-of-john

The Coalition http://thegospelcoalition.org/resources/scripture-index/1_john/chapter/1

Alistair Begg http://www.truthforlife.org/resources/?scripture=1%20John

Daniel Akin http://www.danielakin.com/?cat=4

2 Author and Title 1 John joins the letter to the Hebrews as being the only two books in the New Testament with no introductory announcement to its author (although 2nd and 3rd John refer to the author as “the Elder”). Historically, this epistle has been attributed to the apostle John himself. There is internal evidence in the letter strongly suggesting that John was indeed the author of this letter. The author writes the letter as an individual (2:1, 7, 8, 12, 13, 14 21, 26; 5:13). Also, the language in 1 John is strikingly similar to the language of the .

The earliest reference to the epistle is found in Polycarp (d. 155 a.d.), although he does not attribute the book to John. The first to speak of a "Johannine epistle" was Papias of Hierapolis in the middle of the 2nd century. According to Irenaeus (130-200 a.d.) the First and Second Epistles are clearly attributed to John, apostle of and author of the fourth gospel. Further confirmation of Johannine authorship is found in the writings of , Tertullian, Cyprian, Origen, and Eusebius.

All historical evidence leads us to conclude that John's writing period in his life was at the end of his life, that it was in the nineties of that first century that John did his writing, including the which is usually thought to have been given to John around the year 96 A.D. By that time, John is virtually the last man standing, the last remaining Apostle. And so when he writes it's almost unnecessary for him to identify himself, he being the only one left, everyone knew who he was.

Date and Purpose Early post-apostolic figures such as Polycarp and Papia cite 1 John in their writings which suggests that this letter was written no later than the 90’s AD. This dovetails with the testimony of that, shortly before a.d. 67, John joined other Christians in departing from prior to the destruction of the city by Rome. John reportedly resumed his apostolic ministry in the vicinity of the great but highly idolatrous city of Ephesus (in modern western Turkey). He likely wrote 1 John as an elder statesman of the faith in the last third of the first century, perhaps to churches in the surrounding region. This might have included towns like those mentioned alongside Ephesus in the opening chapters of Revelation: Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (Rev. 2:8–3:22).

The apostle John had four purposes for writing: joy (1:4), holiness (2:1), right doctrine (2:26), and assurance of (5:13). John was discrediting the false teachers. He wants his people to understand the difference between what an authentic Christian looks like versus what these guys were claiming they were. However, the primary purpose was so that “you may know that you have eternal life” (5:13). Surely the members of these churches in crisis were questioning their salvation 1) because people they thought were believers were leaving because of false teaching and 2) because this heresy was teaching salvation through “special knowledge” and not Christ alone. John provides three tests in his letter: one doctrinal (elicited by the heretical Christology of the false teachers), one moral (evoked by the licentious and unrighteous lifestyle

3 of the false teachers), and one social (stirred by the arrogant lack of love and compassion for the Christian brethren). These tests accomplish two ends: they expose the false teachers as false, insofar as they "fail" the tests, and they confirm the genuine believers as genuine, insofar as they "pass" the tests.1 All in all, John wants believers to have a certainty about who his friend is as God and as our sin-bearer, and he wants his beloved children to have certainty about their salvation and identity as God’s children. As a result, John’s purpose of writing “so that our joy may be complete” (1:4) and that his readers “would not sin” (2:1) are consolidated.

The Man, John John was the son of and Salome, and probably the cousin of Jesus (Mark 15:40, Matt. 4:21, Matt. 27:56). John’s family owned an economically prosperous fishing business—large enough for fleets and hired hands at least—and he worked this trade with his brother James and business partner, Peter, until entering a student-teacher relationship with Jesus and leaving behind his place in the family trade (:19-20, :10). Jesus came walking along the shore, called John to become his student, and John immediately left his career, his family, his financial and marital future, and became Jesus’ disciple. In this culture, students did not simply pick a college, but rather a teacher, and education was not merely attending classes several hours a week, but moving in with your teacher for 24/7 life-training.

Faithful Friends John became one of Jesus three closest confidants (Mark 5:37). John was there to see Jesus’ glory on the Mount of Transfiguration (Mark 9:2-10), to see Jesus revive a child from death (Mark 5:35-43), and to receive teaching from Jesus that no others had heard (Mark 13:3-37). Though John was young, he was faithful and reliable enough for Jesus to trust him with great responsibility (:7-13). At the , Jesus shared with his disciples before he was betrayed, John sat at the table closest to Jesus, enjoying his company, asking penetrating questions, talking and singing with Jesus as his friend (:21-30). Jesus took Peter, James, and John with him on the night he was betrayed by Judas to keep watch and pray, yet on three occasions John and his friends dozed off to sleep (Matthew 26:36-46). When Jesus was arrested, it was likely John who followed closely behind (:15). When the other disciples fled, John was there as Jesus was taken, falsely accused, and wrongfully condemned to be flogged and crucified. John was the only disciple mentioned at the cross as Jesus died, and with his final breaths, John was appointed by Jesus to take care of his mother (:16-30). After resurrecting from death, Jesus cooked breakfast for John, and sent him to make disciples (:9-14, :21)

1 Sam Storms. http://www.samstorms.com/all-articles/post/introduction-to-first- From Student to Teacher After hearing Jesus’ body is missing, Peter and John raced to the tomb to find Jesus was resurrected from the grave. John was there when Jesus appeared to the apostles and sent them out to share the Gospel, John was there when Jesus appeared to over 500 at one time, and John was there when Jesus ascended into heaven (:1-11). John became a pillar of the church (Gal. 2:9), doing and teaching whatever he saw Jesus do and teach (Acts 3:1-11, 4:13-20). Jesus changed John so drastically that the he played a pivotal role in sharing the Gospel with the very ones he once sought to destroy (:51-56, Acts 8:14).

Pastor John, a Fisher of Men History tells us that John was boiled alive in a vat of oil for refusing to deny his friend, his teacher, his God, Jesus Christ. John survived this torture and was exiled to the island of Patmos as a very old man. In the midst of his isolation and abandonment, Jesus showed up and shared with him the message of Revelation (see Revelation 1). It is believed that John penned his gospel and letters after returning from Patmos and settling as a pastor in Ephesus where he taught about Jesus every week late into his 90s (Utley, 2; Easton, 1996). John had a pastor’s heart for his church, whom he referred to as his little children, brothers, and beloved (1 :1, 2:7, 3:2, 4:21, 4:1, 4:7, 2:18, 2:28, 3:7, 4:4, 5:21).

Church historian Jerome tells us when Pastor John was too frail to walk, they would carry him to the front of the church where he would simply say, “God’s dear children, love one another.” This is the essence of John’s letter of 1 John. John saw younger and new Christians in his church who had not actually walked with Jesus begin forsaking their love for Jesus and one another in confusion, he wrote three letters to them to tell them about Jesus his friend and God, and warn them against false teachers who never knew Jesus but were writing false things about Jesus (1 John 2:18, 2:22, 2:26, 3:7, 4:1, 4:3).

Theme John calls the reader back to the 3 basics of the Christian faith (“tests of life”): true doctrine, obedient living, and fervent devotion. Because “God is light” (1:5), Christ’s followers overcome evildoers who seek to subvert them. The one who lives in and among them–God’s Son–is greater than the spirit of “the antichrist” now in the world (4:3-4). To believe in the name of the is to know that assurance of eternal life (5:13).2

2 ESV Study , 2426. 5 Background and Setting3 John likely wrote 1 John from Ephesus, where apparently he had relocated near the time of the fall of Jerusalem to the Romans in a.d. 70. The letter was probably intended to be read by the church in Ephesus and perhaps also by other churches in the surrounding cities. Ephesus was a wealthy and highly influential port city in the Roman province of Asia, and it was renowned for its temple of Artemis (Diana).

Although he was greatly advanced in age when he penned this epistle, John was still actively ministering to churches. He was the sole remaining apostolic survivor who had intimate, eyewitness association with Jesus throughout His earthly ministry, death, resurrection, and ascension. The church Fathers (e.g., Justin Martyr, Irenaeus, Clement of Alexandria, Eusebius) indicate that after that time, John lived at Ephesus in Asia Minor, carrying out an extensive evangelistic program, overseeing many of the churches that had arisen, and conducting an extensive writing ministry (e.g., epistles, The Gospel of John, and Revelation). One church Father (Papias) who had direct contact with John described him as a “living and abiding voice.”

As the last remaining apostle, John’s testimony was highly authoritative among the churches. Many eagerly sought to hear the one who had first-hand experience with the Lord Jesus. Ephesus (cf. Acts 19:10) lay within the intellectual center of Asia Minor. As predicted years before by the Apostle Paul (Acts 20:28–31), false teachers arising from within the church’s own ranks, saturated with the prevailing climate of philosophical trends, began infecting the church with false doctrine, perverting fundamental apostolic teaching. These false teachers advocated new ideas which eventually became known as “Gnosticism” (from the Gr. word “knowledge”). After the Pauline battle for freedom from the law, Gnosticism was the most dangerous heresy that threatened the early church during the first 3 centuries. Most likely, John was combating the beginnings of this virulent heresy that threatened to destroy the fundamentals of the faith and the churches.

Gnosticism, influenced by such philosophers as Plato, advocated a dualism asserting that matter was inherently evil and spirit was good. As a result of this presupposition, these false teachers, although attributing some form of deity to Christ, denied his true humanity to preserve Him from evil. It also claimed elevated knowledge, a higher truth known only to those in on the deep things. Only the initiated had the mystical knowledge of truth that was higher even than the Scripture

Instead of divine revelation standing as judge over man’s ideas, man’s ideas judged God’s revelation (2:15–17). The heresy featured two basic forms. First, some asserted that Jesus’ physical body was not real but only “seemed” to be physical (known as “Docetism” from a Gr. word that means “to appear”). John forcefully affirmed the physical reality of Jesus by reminding his readers that he was an eyewitness to Him (“heard,” “seen,” “ handled,” “Jesus Christ has come in the flesh”—1:1–4; 4:2,3). According to early tradition (Irenaeus), another form of this

3 John MacArthur. http://www.gty.org/resources/bible-introductions/MSB62/?term=1%20john 6 heresy which John may have attacked was led by a man named Cerinthus, who contended that the Christ’s “spirit” descended on the human Jesus at his baptism but left him just before his crucifixion. John wrote that the Jesus who was baptized at the beginning of His ministry was the same person who was crucified on the cross (5:6).

One of John’s opponents during the time of his writing this epistle was Cerinthus. Irenaeus, bishop of Lyons, in his magnum opus Against Heresies, provides first hand information concerning several heretical teachings during this time. He also recounts Polycarp’s story about John meeting Cerinthus in the bath house in Ephesus as well as provide a description of Cerinthus’ teaching:

There are also those who heard from him [Polycarp] that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, “Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.” (Against Heresies 3.3.4)

Cerinthus, again, a man who was educated in the wisdom of the Egyptians, taught that the world was not made by the primary God, but by a certain Power far separated from him, and at a distance from that Principality who is supreme over the universe, and ignorant of him who is above all. He represented Jesus as having not been born of a virgin, but as being the son of Joseph and mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent, and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible, inasmuch as he was a spiritual being. (Against Heresies 1.26.1)4

Such heretical views destroy not only the true humanity of Jesus, but also the atonement, for Jesus must not only have been truly God, but also the truly human (and physically real) man who actually suffered and died upon the cross in order to be the acceptable substitutionary sacrifice for sin (cf. Heb. 2:14–17). The biblical view of Jesus affirms His complete humanity as well as His full deity.

The Gnostic idea (matter is evil - only spiritual things are good) led to the idea that either the body should be treated harshly, a form of Asceticism (e.g., Colossians 2:21–23), or sin committed in the body had no connection or effect on one’s spirit. This led some, especially John’s opponents, to conclude that sin committed in the physical body did not matter; absolute indulgence in immorality was permissible; one could deny sin even existed (1:8–10) and disregard God’s law (3:4). John emphasized the need for obedience to God’s laws, for he defined the true love of God as obedience to His commandments (5:3).

4 Kruse, 20. 7 A lack of love for fellow believers characterizes false teachers, especially as they react against anyone rejecting their new way of thinking (3:10–18). They separated their deceived followers from the fellowship of those who remained faithful to apostolic teaching, leading John to reply that such separation outwardly manifested that those who followed false teachers lacked genuine salvation (2:19). Their departure left the other believers, who remained faithful to apostolic doctrine, shaken. Responding to this crisis, the aged apostle wrote to reassure those remaining faithful and to combat this grave threat to the church. Since the heresy was so acutely dangerous and the time period was so critical for the church in danger of being overwhelmed by false teaching, John gently, lovingly, but with unquestionable apostolic authority, sent this letter to churches in his sphere of influence to stem this spreading plague of false doctrine.

Style and Substance Unlike Romans, Hebrews and Ephesians, 1 John does not have a totally clear and logical flow to the writing. John seems to jump around from point to point and return to points. John also moves from one theme to another and returning to a previous theme. Although his writing may seem circular in some ways, his epistle is rich in doctrinal substance.

Key Themes in 1 John5 1. The one eternal God became incarnate in his Son, Jesus the Christ, who is “the true God and eternal life.” (1:1–3; 4:2; 5:20) 2. All humans are sinful, but Christians have joyful fellowship with the Father, with the Son, and with each other through repentance and faith in Christ. (1:3–10) 3. Christ is our advocate with the Father and the propitiation for our sins. (2:1–2; 4:10) 4. Those who know Christ forsake sin and keep God’s commandments—in particular the love commandment. (2:3–11; 3:4–24; 4:7–21) 5. Denial of Jesus Christ as God’s Son in the flesh is denial of God the Father. (2:22–23; 4:2–3; 5:10–12) 6. Faith in Christ results in forgiveness of sins, eternal life, confidence in prayer, protection from the evil one, and understanding and knowing the true God. (5:12–21)

5 ESV Study Bible, 2427 8 Theological Themes of 1 John6 Though a linear progression is not presented in 1 John, many of the themes that are repeated may be set forth as follows.

God is light and love. Those who are now Christians have passed out of death into life. Christians did not do this on their own ability; God loved them and sent Jesus to be the propitiation for their sins. God then caused those who were dead to be born again, giving them life. With life, God gave the Spirit and spiritual understanding, with the result that believers are no longer “of the world” or “of the devil” but are “from/of God” and “of the truth.” God now abides in his people, his Word abides in them, and they abide in God; thus they abide in the light, for God is light. Another way of describing this relationship is to say that Christians know and love God. Being made alive, receiving the Spirit, and knowing God naturally results in transformed behavior, which John describes in terms of loving God, obeying God, and loving one another.

● God is light (1:5; 2:8) ● God is love (4:8, 16, 19) ● Christians were spiritually dead: they have “passed out of death into life” (3:14) ● God loved his people and sent Jesus to die for them (3:16; 4:10, 14, 19; 5:11) ● Christians have been born of God (2:29; 3:9; 4:7; 5:1, 4, 18) ● God gave them life (3:14; 4:9; 5:11, 16) ● God gave Christians the Spirit (2:20, 27; 3:24; 4:13) along with understanding (5:20) ● Christians are of/from God/the truth (3:10, 19; 4:4, 6; 5:19) ● God abides in Christians, and his Word abides in them (2:14, 24, 27; 3:9, 24; 4:12, 13, 15, 16) ● Christians abide in God, and thus abide in the light (2:5, 6, 27, 28; 3:6, 24; 4:13, 16) ● Christians know God (2:13, 14; 4:6, 7), they know the Father (2:13; 5:20), they know Jesus (1:3; 2:3), and they know the Spirit (4:2, 6) ● Christians love God (2:5; 4:21; 5:2, 3) ● Being born again, having received the Spirit, abiding in God and God abiding in them, and knowing and loving God, Christians bear observable fruit: ● Practice truth/righteousness (1:6; 2:29; 3:7, 10) ● Walk in the light/as he walked (1:7; 2:6) ● Confess sins and have forgiveness (1:9; 2:12) ● Keep/obey his commandments/Word (2:3, 5; 3:22, 24; 5:2, 3) ● Love one another/the brothers (2:10; 3:10, 11, 14, 16, 18, 23; 4:7, 11, 21) ● Overcome the evil one/them/the world (2:13, 14; 4:4; 5:4) ● Do the will of God/cannot keep on sinning (2:17; 3:9, 22) ● Confess the Son/believe in Jesus (2:23; 3:23; 4:2, 15; 5:1, 4, 13)

6 Ibid 9 Secure: Certainties from 1 John Sermon Schedule

4/6/14 1 :13 Knowing God

4/13/14 1 John 1:1-4 Joy

4/27/14 1 John 5-2:2 In the Light

5/4/14 1 John 2:3-11 Free from Hypocrisy

5/11/14 1 John 2:12-17 Promise of Forever

5/18/14 1 John 2:18-29 Knowing the Truth

5/25/14 1 :1-10 Children of God

6/1/14 1 John 3:11-24 Love and Assurance

6/8/14 1 John 4:1-6 Free from Deception

6/15/14 1 John 4:7-5:4 Love and Victory

6/22/14 1 John 5:5-13 Testimony and Truth

6/29/14 1 John 5:14-21 Confidence and Clarity

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