LIVING STUDIES
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We can see from the plain sense of the text that the apostolic writer means for us to take
the words of Scripture literally, at face value. The Word of God, just as God Himself does not change in character, value, meaning, intent, weight or importance. It is immutable, unchanging, because it shares that part of the character or
nature of God Himself. The Bible is always to be taken as literal in every context unless it states that the words are figurative, parabolic or hyperbole, or even allegory. It is the Word of God from start to finish. No one part is more or less inspired than another. It is all true as it is written. It quotes other sources, other than God, who have made false statements, but the record is a correct one even when the statements are incorrect. When we approach the Bible, then, it is to learn and not to justify preconceived ideas we may already have learned or formed on our own. It is necessary to learn our views from the Word and not to try to force our ideas into the pages of holy writ. We do God
disservice when we use the pick and choose method of Bible study. We, as finite beings can ill afford to pick out bits of information to believe and dismiss the rest as unnecessary ,
unbelievable, or unacceptable. It is what is said in the Bible that determines ou faith, our standing, our life and living and not the other way around. The Bible says what it says. It may say more than what we can see on the surface, but it
never says less. There is no person, no situation, no sin, no circumstance, no activity, no arena of life that the Bible does not address either in specific or in principle. The primary
reason for the penning of the Word of God is to draw man (you and I) to God. Secondly, to give us a godly basis upon which to found our lives in a manner that pleases God. Thirdly, to give a reason for our hope to bring others to a saving relationship with Jesus Christ and to teach them, in turn, to depend upon Him and His direction for their lives. The first thing in any study is to determine the text to be studied. Then, I suggest that you read through the entire context several times. As you read you are looking for several things. As you read, you are observing the text to determine the main emphasis of the passage. You are also looding for direction in narrative and action, trying to determine what is taking place in the text. You are also identifying who the actors are. That is, who
are the persons named in the text and what their importance is to it? As you read you are also asking yourself some important questions. These help you focus on the content and the importance of that content to the persons involved and to you. Some basic questions to consider would be:
1. What is the occassion for the writing of this passage?
Every question won’t need to be addressed in every context and circumstance, but many of them will. You will be able to determine which apply, as well as being able to find solutions to any additional questions you, yourself may have. Now, the operative word here is honesty or integrity. It is important that each of us see honestly what is being said to us specifically. Then, we need to be honest enough to atmit to ourselves and to God that we are being addressed and that the assessment of God is true and correct. Then, we should honestly want to change things to conform with God’s Word and will. Now, it’s time to consider a text which is of premiere importance to the building the Christian life. We are going to consider 1 John (First John). I will give you the text in small, easy to digest portions and ask a series of questions for you to search out. It would be best if you wrote the questions out or copied them on your computer to consider and
answer. The results are yours and the benefits to the study are yours, alone. You will not be sending me your work, but, I hope your study will give you some valuable information in your own Christian experience. Turn your Bible to the book of 1 John in the back of the New Testament, following 1 and
2 Peter, and preceding Jude and Revelation. I like the King James Bible and use it exclusively in teaching and preaching (except for illustration purposes). However, even though it is my version of choice, it may not be yours. The Bible was not given to us in Jacobian English (to the surprise and dismay of many) but was penned in Hebrew (most of the Old Testament), Aramaic (@ 1/3 of the book of Daniel) and koine’ Greek (the entire New Testament). Since it is not my desire to teach New Testament Greek here, I leave the text up to you. Taking your responses to the above into consideration, what would you say is the theme
of the entire book of First John? The human author of First John is John the apostle, who also penned Second and Third John, the Gospel of John, as well as the Revelation. Now, go back and meditate upon vreses 1 through 3 in First John 1. Using any resource you have (Bible handbook, commentaries, chain reference Bible, Scofield footnotes, etc.), who or what is John referring to in these verses? Who is “us” in verse three? What does John mean by the phrase “the Word of life” in verses 1 and two?
In verse 3, why does John say “we declared unto you”? What “we” is he referring to who would have seen and heard “these things”? What is the “these things” mentioned here?
How does John authenticate his message in verses 1-3? Is his statement valid?
How is it possible for us, today, to have fellowship with the apostolic writers and the First
Century Christians?
When we, here and now, are having continual fellowship with each other, as well as the
First Century Church, with Whom are we also having on-going fellowship? (Hint: notice
the case of the pronoun in my question).
Maybe it would be a bit easier to understand what is meant about having fellowship with those who have long ago passed from the earthly scene, when we consider the Greek term
used. The word here is "koinonia" which means to hold something in common. In otherwords, when we agree in our faith and practice with those early Christians we are in fellowship with their faith and practice.
What does this passage (verses 1-3) have to say specifically to you, as a believer in the Twentieth Century? How would you interpret what you’ve learned thus far?
It would be a very helpful thing to reread 1 John chapter 1, especially if it has been a day
or two since you’ve tackled the questions of session #1.
Having done that, let us move on to consider verses 4 through 10, the remainder of the chapter.
Observe the wording of the verses of the remainder of the chapter. Now, turn back to the
Gospel of John and observe the wording of chapter 1 and verses 1 through 9, 14-18. Having made these observations, what conclusions would you be able to draw from the
first few verses of First John? Now remember John is speaking of the same Person in both contexts but from largely
differing perspectives. In the Gospel account, John sees the man Jesus Whom he discovered, as did all the disciples, was and is God the Son. In First John, a few decades later, Jesus the Son of God has to be demonstrated as One Who is also in touch with our humanity. In one the human perspective had to be elevatedto the proper place in human thinking and in the other, a stilted view had to be brought down to the level of human identification.
The Gospel account was written to allow man to be seen in heavenly things, by faith in His
Word. First John was written so that God could be seen to be concerned in human things, by faith in His Word. Before we undertake to get a handle on chapter two, I want to bring out a couple of things about verses 6-10 in chapter 1. Verses 1-5 establish the record and character of God, the Author of the message. In verses 6-10 we have a set of third-class conditional clauses in the Greek. This is the condition of possible doubt. It states what may or maynot be, depending on the
circumstances or conditions set forth in the claims that are made. In some cases we are dealing with may be dealing with statements of ignorance where the speaker may not know the determining facts. In other instances the one professing a stable faith-relationship with God is making false, audacious statements. In either case, when
compared to God’s standard, they are equally false. Heart sattitude is what determines the validity of the statements. The verbs are also present (tense), active (voice), indicative (mood) and are characterized by condinuous action. It is the consistency of the profession and the Attitudes that make them so condemning or redeeming in this passage. If I might be audacious enough to claim a privileged relationship and, at the same time my heart is entertaining an ongoing sinful attitude, then I am only fooling myself, possibly my neighbor, but never God. The opposite of the profession is most often the case. Let me also offer a word of warning here. We are not to use this as an occassion to judge our brethren, our family members, our enemies or anyone else. We may be able to determine who may or may not be saved, but certainly NOT who is or is not saved. Only God can read and know a heart. Only God can make any final pronouncements upon people. Only God can convict of sin and righteousness. We are not to give ourselves the luxury of judgment. We are not to play Holy Spirit, but allow Him to do His own job according to His knowledge and not according to ours. As
another friend (Rev. Art Williams) once put it, “You mind your business and allow God to mind His!” That said, let’s push on. Each of the five verses contains a statement of possibility, three are negative from a human
perspective, and two are positive.
Verse 6, note the “If” which dennotes the possible condition. The condition is this: IF we are continuously suggesting that we are presently having continous fellowship with God, and at the same time, we are continuously entertaining sin in our
hearts and practice, we are continually lying. The result: And we are continually not doing the truth, or are never doing the truth. Now there is a solution. John is talking to Christians, believers in Jesus Christ. They are saved, though some don’t look much like it. Those in verse 6 have simply started to express themselves like the lost. They need to confess that fact and start living like believers. We’ll see this again in a few verses. Verse 7 expresses the first of the positives, as verse 6 stated the first negative. Here we see both the antithesis to verse 6 and the answer to those trapped in sin. Change your attitude about the sin you’ve been entertqaining in your flesh, in your mind. Remember, John’s purpose is to restore and establish fellowship between believers and God (1:3). Not the first word here. “But”. This is a statement of contrast. But if our continual practice is that we are walking or living in the light, that is, in the constant, conscious presence of God, then our fellowship will be unbroken. We have ongoing fellowship with
other believers and we are continually offering ourselves to be cleansed of our transgressions. Yes, Christians certainly can and do sin. However, we know what to do about it when we do. We are to keep short accounts with sin. And the blood of Jesus
Christ is continuously cleansing us as the result of our constant confession. I heard a fellow years ago on the radio. He had called in to participate in a discussion on this topic on a Christian call-in program. He stated that he doesn’t sin and hasn’t since he was saved, x-number of years ago. He does, however, make mistakes from time to time, but he doesn’t sin. Let’s not be cute about such things. Let’s not try a game of symantics with God. It won’t work. Look at verse 8. If our continual profession is that we do not have any sin, we are continually deceiving ourselves and the truth is continually not in us. We can’t have it both ways. Verse 9 is great news for all of us. We use it in evangelism and I’ll not find fault with that
because the principle applies to anyone who will confess his sin to the Lord to be forgiven. However, it is not an evangelistic verse in this context. It is a reminder to Christians, imperfect people in an imperfect world. Sinners saved by grace who still have the capacity to fall into tresspasses again against God. Those of us whose hearts desire is to do and know the will of God and who sometimes miss the mark (sin), we are not abandoned by Jesus Christ. If we will continually confess our sins to Him, He is continuously faithful and just (righteous), and on that basis, He will continually forgive us all our sin. Can I become a Christian and then do anything I want? Sure. Because when I became a Christian I got a brand new “want”. I want to please Him and I want a positive testimony
for His sake. If you profess to be a Christian and can truthfully say anything different, I doubt your conversion. I’m not judging you but I’m not convinced. And Scripture backs my position and it doesn’t yours.
The fifth is in verse ten and also a negative. John left his readers with something to think about as he reiterates a previously stated truth. If our continual profession is that we have not sinned, we make Him (God - Father, Son and Holy Spirit) a liar, because He said “ALL HAVE SINNED”. And we have to believe this of a holy righteous God Who cannot lie (Titus 1:2). In such an unwise and unwarrented profession, we sin. And we must
declare no contest. If we are His then we shouldn’t mind accepting His assessment of us and all else in the world. We shouldn’t mind owning up to our shortcomings before Him and asking for His forgiveness and strength to live the Christian life. It’s no bed of roses, but with Hhim it can be done quite successfully. Though this contrary to the nature of God in us, it is consistent with humanity. Threfore, it
is essential to remember that He Who came in human flesh to redeem us from our sin (our nature in the flesh), also avails Himself to forgive us our sins (individual transgressions)
against His righteousness. We are continually having an Advocate (a Paraklete, One Who is called along side to help). This is the same word Jeuse used when He spoke of the Holy Spirit Who would comfort us. The Comforter (Paraklete) came to indwell and continually accompany us in our life in Christ. Now Christ is seen in the same type role toward the believer (1 John 2:1). John is rehearsing old territory here. He is about to introduce a new subject to his readers, though it isn’t new material. Most of the preaching and teaching ministry is reiteration, restatement, reminders and remembrance. No wonder folks get so tired of us. But they get tired of God, too. They just can’t throw Him out. John seemed to fare alright from the
Christians, but, remember he was exiled by Domitian to the Aisle of Patmos not long after the writng of these letters. 1. What is his reminder in verse one, as far as the will of God goes? In verses 9-11, John is obviously addressing a specific problem he sees going on. What does his observation have to do with us some 2,000 years later? © February 23, 1998
Basic Bible Study Tips
The text above makes it very clear that much emphasis is placed upon the Word of God. It is important not just to read it but to study it and give great exertion to understanding it the way it is written. The word translated “study” is "spoudazo" a word
which means to give great diligence or exertion, exercise to studying something for understanding in the most intricate knowledge possible.
2. What is the flow of the overall context?
3. What seem to be the theme of the passage in question?
4. How does the particular text I’m considering contribute to the overall context?
5. What basic or Spiritual truths are discussed or disclosed?
6. Is there some spiritual or direct lesson for me to learn here?
7. Is there some sin I need to confess to God and forsake?
8. Is there a particular weakness or area of deficiency I need to work on?
9. How can I best implement the teaching contained to my benefit?
10. How can I best relate these truths to others in my circle?
11. How can I best obey God?
Study Session One:
SOME QUESTIONS TO ASK YOURSELF:
1. Do I have this kind of fellowship?
2. What does this fellowship require of me?
3. What does John’s first-person testimony in the First Century have to do with me in the Twentieth Century?
This ends the first session.
Study Session Two
We have been investigating a certain set of verses, making observations, as we go which will lead us to certain conclusions when all are considered together. We make
observations all the time about many, many things and we draw conclusions based upon our personalities, our bent, even our prejudices or prejudgments. When we intrpret Scripture, however, we are looking for God’s view point not ours. We want to see God’s wisdom not the wisdom of men. We seek God’s will above our own. We are looking for clues in the Bible to bring about a change in us. We are not bringing our predeterminations
to the Word to reshape it. It matters less how we see something, than how God views the matter.
In verse four, John refers to the subject matter of his message, of which he has testified in
verses 1-3. From where does he say he received his message?
What is his message in verse five? Is this a different message than the message of verse four? Explain.
What does”darkness” refer to?
What is the overwhelming condition for fellowship with God in verse six?
What does meeting this condition produce in verse seven?
What figure is given for on-going forgiveness in verse seven?
Looking at verse eight, if we refuse to see sin in our own lives and hearts, what are we doing to ourselves? Is that wise?
What is our relationship as Christians with absolute truth?
If not facing our sin or sinful leanings keeps us from fellowship with the truth, what does that say about our fellowship with the Person of Jesus Christ? Take John 14:6 into
consideration as you answer.
Confession of sin in Scripture always carries withit a presupposition that you are also forsaking the sin, too. See Proverbs 28:13.
In light of this fact, what is he telling us in verse nine?
As you consider verse ten, answer this question honestly and accurately about man. By maintaining our moral innocence before the world, what are we testifying about God? What is demonstrated to all about us? Can this person be in true fellowship with God and maintain the assertions of verse ten?
If one of the parties is, of necessity, lying who would it be; man who is spiritually and morally bankrupt? Or, a holy, righteous, immutable God? Good sense opts on the side of man in this instance. It is unwise to maintain our conditional innocence in the face of the undonditionally perfect Person of God.
Let me attempt to drive the absolute contrast home. A number of years ago I heard a preacher use an illustration in preaching about the prophet Jonah. You remember Jonah, he went whale fishing with live bait. Anyway, he gave an illustration. It was perfectly disgusting, but it was effective. He reminded us that after he was swallowed, Jonah was in the belly of that leviathan for three days and three nights.
Then he went on to discuss the stomach contents of that great creature.
There was Jonah, of course, and everything that
animal had swallowed that day. Fish, sea weed, sea kelp, a piece of wreckage or two. And remember, this was lunch, so, all that stuff was digesting in a sea of digestive juices and bile so strong that it would bleach a man’s skin and hair.
This, the stench of the digesting food and his weakness from being in the sea and now trapped in the abysmally close and
hot confinement of a whale’s stomach worked on his psyche until he he remembered it was his disobedience that had caused the problem he now faced.
And he prayed from that
disgusting place he referred to as “the belly of hell”. Then, the whale vomited him up.
There he was; weak, worn, his skin slimy from partial digestion, smelling of decayed fish
and sea weed and bile. Then the preacher made his point about Jonah. “And there he lay, MAN-- (then he raised his voice to emphasize it) --IN ALL HIS GLORY!”
My fellow member of the human race, no matter who we are. We are still saved by GRACE. I t is still the MERCY of the cross that makes us worthy of heaven not our own merit (Titus 3:5). We have none apart from Christ.
Isaiah summed it up very well when he wrote: “ But we are all as an unclean thing, and all our righteousnesses are as filthy rags....” In view here, if I may be blunt, are the refuse cast outs from a woman of child bearing age, a menstruous woman.
Once we see how unrighteous we are as human beings and see how holy God is, we should have no problem crying out, “O God, be merciful to me a sinner” and receiving what He has to offer freely.
If you have questions about God’s free gift, feel free to email me about it. You first need to click here to see God’s plan of salvation.
Study Session Three
It states that “if” certain conditions are true “then” certain other conditions will follow. Since we are comparing profession to the Word and character of God, there is a specific standard, an absolute which dictates the results of the situation.
If you cannot see your sin you cannot become a Christian. If you are a Christian and cannot discern when you’ve sinned you cannot be in close fellowship with God. If you can discern it and won’t admit it, not only do you not have close fellowship with God, but you cannot even
maintain fellowship on a personal level with other professing Christians. However, again, the contrast is in the next verse.
Study Session Four
In case we may not have drawn the proper conclusions above, John reiterates his conclusion once again. God’s will for us is that we do not sin. But we know that we possess not only the Spirit of Christ (Romans 8:9) but also the spirit of humanity. And therefore, we will at times decide on the side of humanity and err on the side of righteous behavior.
2. What is his encouragment to them about individual sins.
3. 1 John 2:2, the word propitiation is best understood as “God’s satisfaction”. He was satisfied with the blood sacrifice of Christ. For whom was that blood sacrifice offered? Be careful, he mentions two groups. make sure you don’t miss anyone.
4. How can we be sure that we truly know Jesus Christ according to verse 3? How does verse 4 contrast?
5. What two proofs are offered in verse 5 for the one who is keeping His Word? The Greek word, rendered “perfected” (teleos) here means “complete” or “matured”.
6. How is the true child of God to emulate Jesus Christ in verse 6?
7. Verse seven is beginning a new discussion of a new matter in this letter, but which is an old matter in his teaching and in the doctrine of Christ from the very beginning. What is it he refers to as the old commandment?
8. Look at verses 8-11. Nnow, in verse 8, the apostle is giving a new commandment. Is it a brand new commandment or new to this discussion?
9. Based upon the foundation of the old commandment (the Word of God) a new commandment is to be issued by John, who will eventually disclose what it is. But first he sets out characteristics of this new principle. It is true in God and in you who have separated yourselves from the world and unto Christ. In your lives Chrsist is taking hold and the darkness is passing away, the light being already here (verse 8). Now, verse 9.
Whoever hates his brohter (no matter how you define brother, but especially a Christian brother) is not really in the light and needs to come to the light. In contrast, What does he say about one who loves his brother in verse 10? Explain verse 11.
Study Session Five
Let me ask a couple of review questions here to freshen our thinking before we move on to consider the content of the next passage.
In verse 11, the one who is hating his brother is a stumbling block, why? Remember, his profession is that he is continually in the light.
Where does one expect to see the kind of attitude that John describes in this set of verses? In the world or in the church?
To whom does John address the problem of in-fighting? Does this same problem occur today? How wide-spread would you say it is today?
Peter also addresses the house hold of God and reminds us that we are not exempt from God's discipline simply because we are the children of God. What does Peter have to say (1 Peter 4:17)?
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