a. Tested by Righteousness. Ch. 1:5 to 2:6

1:5 And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: 7 but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleansed us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.

2:1 My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: 2 and he is the propitiation for our sins; and not for ours only, but also for the whole world. 3 And hereby we know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him; 5 but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him: 6 he that saith he abideth in him ought himself also to walk even as he walked.

In the opening verses of his epistle, John has described the Christian life as resulting from a knowledge of God as he is revealed in Christ, and as consisting essentially in fellowship with God. In the later portions of the epistle, this life is otherwise described as issuing from a new birth as the result of which believers become the children of God. Here, however, and through the first two chapters of the letter, the "eternal life" which is possessed by Christians is regarded as a divine fellowship.

In accordance with his purpose John at once suggests the tests of this life. If one has fellowship with God he will have accepted all that God has revealed in Christ, and will be living in accord with this revelation. He will be like God; but what is God like? "God is light." This great truth underlies all that the first two chapters contain. Light is the most beautiful, the most glorious, thing in the world. It is the symbol of purity and love and truth. The main function of light, however, is to reveal, and the writer has in mind mainly the self-revelation of God, when he declares that "the message which we have heard" from Christ is this: "God is light, and in him is no darkness at all." Therefore, if we are to have fellowship with God, it is evident that we must "walk in the light." This means that we must be righteous, and must love one another and must believe in Jesus Christ.

Thus righteousness is the first test of fellowship with God. It is very obvious that the proof of being a Christian is found in the life one leads. Yet the application of this test is more difficult than may at first appear. It may result in discouragement or in self-deception. Some Christians are so conscious of sin that if righteousness is the test, they may conclude that they have no fellowship with God; others are so certain of fellowship with God, that, as righteousness is the test of such fellowship, they conclude they have no sin.

It is reassuring then to find that as John applies this test, first negatively and then positively, the first application centers in the consciousness of sin, as the second centers in the doing of righteousness. That is to say, if we walk in the light which God has revealed, we cannot fail to be aware of our sinfulness. The greatest saints have been most painfully conscious of their imperfection. It is true, however, that sin has not been the purpose and intent of their lives. One who refuses to accept the moral light revealed in Christ, and who is unwilling to obey that light, cannot have fellowship with God: "If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth." John mentions three such falsehoods, and three contrasted truths. To say that one is a Christian, while he is walking in darkness, is a lie; this "walking in darkness" does not mean necessarily to live in vice or immorality, but to pursue the daily task without reference to the will of God, to live according to worldly standards, to seek selfish goals, to exclude the light offered in Christ; this is to make impossible our fellowship with God.

In contrast with this falsehood, John states the unexpected truth, not that if we walk in the light we have fellowship with God, which would have been a natural conclusion to his sentence, but this related truth, that such a walk insures fellowship with other Christians, and continual cleansing from the daily sins of which we are conscious.

This first falsehood, then, consists in saying that sin is a matter of no consequence, that a man can live without regard to the will of God and still enjoy fellowship with God.

The second of these falsehoods which men are tempted to utter declares that we are not responsible for sin. "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Here John protests not only against the theories of his own day which taught that evil resided in matter and is not a concern of the spirit, but also against the materialists of our own day who insist that sin is a question of body, or mind, an affection of the brain, a result of inheritance or surroundings, a consequence of education or social customs. John declares that it is caused by the human will, and that it involves man in guilt. He adds, however, that "if we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness."

A third false view which a Christian is tempted to take of himself denies that in his own case sin exists. As to this claim of sinlessness John declares, "If we say that we have not sinned, we make him a liar, and his word is not in us."

If sin is universal, however, there is likewise a universal provision for sin. The writer does not mean to encourage sin, but to comfort one who has sinned. "My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the whole world." The provision is thus twofold: intercession, and propitiation. The last word indicates a sacrifice in virtue of which sin is "covered" and its guilt is removed. Just before, we were told that "the blood of Jesus his Son cleanseth us from all sin," and further that God "is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." So our thought here is led to the atoning work of Christ. By means of his death, sin is pardoned, the barrier is removed, and fellowship with God is restored. Christ is also our "Advocate"; this is the beautiful word "Paraclete" or "Comforter"; it defines one who stands near to render help, and particularly to plead one's cause. He is certain to secure our pardon for he is "righteous" and he pleads with the Father who loves us and who himself "sent the Son to be the Saviour of the world."

It is evident then that walking in the light involves a consciousness of sin as moral guilt and as interrupting our fellowship with God; but it also involves an experience of pardon conditioned on our repentance and confession and upon the death and intercession of Christ.

Yet this "walking in the light" includes not only the recognition of what is true, but the doing of what is right. The knowledge of God, or fellowship with God, is tested positively by obedience to the divine commands. "And hereby we know that we know him, if we keep his commandments." No boasted acquaintance with sacred truths, no glib acceptance of a lengthy creed, are proofs of divine fellowship. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." Real fellowship with God, in which is developed his love for us and our love for him, is proved by doing his will: "Whoso keepeth his word, in him verily hath the love of God been perfected." Even as Christ was ever delighting to do the will of his Father, so our claim of a continuing fellowship with God will be attested by our faithful following of Christ: "He that saith he abideth in him ought himself also to walk even as he walked."

b. Tested by Love. Ch. 2:7-17

7 Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard. 8 Again, a new commandment write I unto you, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth. 9 He that saith he is in the light and hateth his brother, is in the darkness even until now. 10 He that loveth his brother abideth in the light, and there is no occasion of stumbling in him. 11 But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.

12 I write imto you, my little children, because your sins are forgiven you for his name's sake. 13 I write unto you, fathers, because ye know him who is from the beginning. I write unto you, young men, because ye have overcome the evil one. I have written unto you, little children, because ye know the Father. 14 I have written unto you, fathers, because ye know him who is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the evil one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the vainglory of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

One who is walking in the light revealed by Christ will not only do what is right in refraining from sin, he will also keep the great commandment of love which Christ gave and himself fulfilled. Love is an inevitable test of fellowship with God. In applying the test of righteousness, the writer showed that it is manifested negatively in the consciousness and confession of sin, and positively in the perception and performance of duty. So in dealing with this second test, he shows that it consists, positively, in loving one's brother (vs. 7-11) and, negatively, in not loving the world (vs. 12-17).

In introducing this test John does not name it; he does however use a new term to describe his readers; he calls them "Beloved," and thus expresses love when about to encourage love. He designates his subject by calling it the "commandment" which is at once "old" and "new." Since their first acquaintance with Christ his followers had known that the great law of life was love. Even Moses, centuries before, had set forth love as embodying and comprehending all law. Christ, however, had given to love a new standard and a new motive. His followers were to love one another as he had loved them, and for his sake. In them and in him love was finding its real expression; as John writes, "which thing is true in him and in you." He is the more eager to remind his readers of this commandment, because the light which the gospel reveals, the light of God's real nature, is dispelling the darkness of moral ignorance; and as the chief excellence of that light is love, the followers of Christ should assure themselves that they are walking in the light by keeping the "old" commandment which has become "new."

This test is not difficult to apply: "He that saith he is in the light and hateth his brother, is in darkness even until now." Even though one boasts his spiritual enlightenment, even though the "true light" may be shining all about him, if he hates his brother he is really walking in darkness. "He that loveth his brother abideth in the light, and there is no occasion of stumbling in him," that is, there is nothing in his heart and disposition which may occasion him to stumble and fall, no anger or pride or envy or thirst for revenge. These perils one avoids who walks in the light of love. On the other hand "he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes." Surely nothing is so blind as hatred; it conceals from us our faults, and the virtues of others. It keeps us in ignorance of our moral peril and indifferent to the consequences of our deeds. No one who lives under the power of hatred, no one who fails to obey the impulse of love, can claim fellowship with God, for "God is love."

Before turning to the negative application of this text, to explain why he speaks so earnestly, or to prepare the way for his solemn warning against the love of the world, John makes a sixfold statement of the spiritual character and attainments of those to whom he is writing. He says in effect that the reason for his message is not any doubt as to their Christian standing or progress, but rather to encourage them to further achievements and to caution them against temptations from which even they cannot be free. This statement brings to modern readers of this epistle the reminder that we are urged to do righteousness and to manifest love, not that we may become Christians, but because we already enjoy fellowship with God, and are seeking for a larger realization of all the privileges such fellowship allows; and further it suggests that even such persons as are here described are not beyond the reach of the perilous allurements and fascinations of the world.

The reasons combined in this sixfold statement are arranged in two parallel series of three each. The first in each series is addressed to the readers in general, the second to the more mature readers, and the third to the younger among them. "Little children" is the term which the writer applies to all his readers, to whom he stands in the affectionate relation of a spiritual father. He declares that he is writing to them "because your sins are forgiven you for his name's sake." It is easy to see why this stands first. The forgiveness of sins is the initial and fundamental experience of a Christian; it is the supreme need of every soul; it is the absolute condition of fellowship with God, and the main message of the epistle has been concerned with the provision for this pardon in the "blood" the "cleansing," the advocacy, the "propitiation," of Jesus Christ.

The second reason for addressing all his readers is this: "because ye know the Father." This knowledge is made possible through Christ; it is the very essence of "eternal life"; it is capable of continual development, but, like the forgiveness of sins, it is an experience common to all Christians.

When John turns to address the more mature among his readers, he calls them "fathers" and in each instance the reason assigned is this: "because ye know him who is from the beginning." The reference is to Christ, and the suggestion is that through him comes the knowledge of God, and that this knowledge increases in its depth and fullness by the experiences of life, by the pressure of problems, by the stress of sorrows, by the changes and mysteries of the passing years. 

The other special group of readers whom John addresses are the ''youngg men." He declares that he writes to them with the full consciousness that they "are strong," that "the word of God abideth" in them, and that they "have overcome the evil one." It is for this very reason that he can summon them to further conflict in the battle against "the world" and all its enticements. For such a struggle they are prepared; they have been given divine strength, the word of God is their weapon, and they are confident in the victories already won against the deadly enemy of their souls.

To readers such as these John may well give his great exhortation. Those who "know the Father" are ready to heed the warning, "Love not the world"; those who know the eternal, changeless Christ are prepared to resist the alluring seductions of time which so soon are passing away; those who have overcome the E\al One are ready to withstand his familiar forms of attack in "the lust of the flesh and the lust of the eyes and the vainglory of life."

When the writer speaks here of "the world," he, of course, does not refer to the beautiful world of nature, with its changing seasons, its sunlight and flowers, its mountains, seas, and summer skies. Nor does he refer to the complex world of human relationships, with its duties and joys, its friendships, its struggles, its triumphs, and its tears. He refers to "the world" of unbelieving men and women, to the society of the unspiritual and the godless. This is "the world" we are not to love. We are not to court its favors, not to follow its customs, not to adopt its maxims, not to covet its prizes. "If any man love the world, the love of the Father is not in him." The Christless world has always been opposed to the will of God. It would be impossible for the heart to be set upon "the world," and at the same time to be filled with love for the Father. For what are the three main elements of worldly life? First, "the lust of the flesh," by which is meant not the natural appetites of the body which are innocent, but unlawful desires which seek to enslave the soul. Secondly, there is the *'lust of the eyes," the appeal which is made to the aesthetic sense, to the mind, to the imagination, when this appeal is divorced from all thought of God and from all obedience to Christ. Even the love of beauty and the love of knowledge may prove to be worldly substitutes for the love of God.

Lastly there is "the vainglory of life," the pride of place and possessions, the foolish sense of security and satisfaction in things which are so soon to vanish, the senseless gratification in conscious superiority to others; surely these are "not of the Father," but they form the familiar features of "the world."

On many grounds it would be easy to condemn the "love of the world" which excludes the "love of the Father"; John mentions but one, and solemnly declares the wisdom of a contrary choice: "And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever."

c. Tested by Belief. Ch. 2:18-29

18 Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour. 19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us. 20 And ye have an anointing from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth. 22 Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, even he that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also. 24 As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. 25 And this is the promise which he promised us, even the life eternal. 26 These things have I written unto you concerning them that would lead you astray. 27 And as for you, the anointing which ye received of him abideth in you, and ye need not that any one teach you; but as his anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him. 28 And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him.

John had just been speaking of the passing away of "the world." He referred to the close of this present age, to the coming of Christ, and the consequent end of that order in which lust and selfishness and vanity are controlling principles. Now he affirms that the time may be near: "Little children, it is the last hour." The proof is found in the present unbelief and opposition to Christ. It has been predicted that when Christ returns there will be in existence a "man of sin," "the beast," the "antichrist," whom the Lord will destroy. The manifestation of this antichristian spirit is a sure sign that his coming may not be far distant: "Ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour." These "antichrists" John sees in the persons of the false teachers who have withdrawn from the Church. Their withdrawal Is a sure proof that they never shared In the real life and fellowship of the Christian communion; otherwise they never would have fallen away: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us." Their going out, however. Is providential, and is a real benefit to the Church: "They went out, that they might be made manifest that they all are not of us." The peril to the Church was much greater before the fact was thus manifested that none of these false teachers was a real Christian.

John insists, however, that even had these false professors remained In the Church, his readers would have detected them; for the Holy Spirit abiding with all believers gives to them sure knowledge of the vital truths which these apostate teachers deny. This is what is meant by the statement: "And ye have an anointing from the Holy One, and ye know all things." The Spirit enables one to distinguish essential truth from error; and surely these have nothing in common "because no lie is of the truth."

The special error against which the readers are warned relates to the person of Christ: "Who is the liar but he that denieth that Jesus is the Christ?" By the term "Christ" is meant not merely the "Messiah" as predicted by the Hebrew prophets, but the "Son of God," the eternal "Word" of whom John writes. To deny the "incarnation,* to deny that the "Word" who "was God," "became flesh," to deny that Jesus is at once the ideal Man and the true God, is the supreme lie: "This is the antichrist." The last word denotes one who is opposed to Christ and also one who appears under the guise of Christ. It intimates the pernicious and delusive influence of those who profess the name of Christian and yet deny that Jesus is the "Son of God." Such a denial is said to involve a denial of the Father and the Son, for if Jesus Christ was not God "manifested in the flesh," as he claimed to be, then we have no full and saving revelation of God: "Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also."

In view of the prevalence of such false teaching, the readers are urged to keep in their hearts, continually, the truth concerning Christ which they have received from his inspired apostles; for if that abides in themi, such a knowledge of God in Christ will result in fellowship with God, or as John here affirms, in "the life eternal."

Thus solemn is the warning against the seductions of false teachers. The preceding paragraph was a warning against the allurements of "the world." There love of the world was declared to be a proof that one did not love God, and so was not in fellowship with God; here, denial of the truth concerning Christ is declared to indicate this lack of divine fellowship. Belief is thus shown to be a touchstone of character; it is a test of life. It is more than an intellectual assent to truth; it has its moral elements as well; it consists in submission to a Being who is holy and divine. It is a spiritual experience made abiding by the indwelling Spirit of God. Therefore John again reminds his readers of that "anointing" which they have received, as a result of which they need not be troubled by false teaching. "Ye need not that any one teach you," does not mean, however, that the readers have no need of Christian instruction, as the former statement, "ye know all things," does not mean that they are infallible. It does mean that those who will ponder the gospel message, and allow the Holy Spirit to guide them, will come to an enlarging knowledge and a joyful assurance of the truth concerning Christ as the divine Son of God. Thus John closes the paragraph with the exhortation to "abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming." This abiding in Christ wall be by faith, but also by obedience. These are inseparable. Faith in Christ is a test of fellowship with God, but so, too, are holiness and love. Therefore John can add, "Ye know that every one also that doeth righteousness is begotten of him." The best way to assure our hearts, so that with joyful confidence we may expect the return of Christ, is to abide in him with loving trust and to do continually his holy will.