Lesson #23 1, 2 & 3 John Part 3

Transcription

1 Lesson #23 1, 2 & 3 John Part 3 1

2 In Lesson #22 we examined 3 John, another le7er from the Presbyter, this >me to a man named Gaius, encouraging him to show hospitality to authen>c teachers and missionaries, while warning him about deceivers, in par>cular a man named Diotrephes, a staunch cri>c of the Presbyter s teaching and leadership. Like 2 John, 3 John is a brief le7er which gets straight to the point and closes by saying that the author hopes to visit soon and con>nue the conversa>on. 2

3 In 2 & 3 John we read personal le7ers from the Presbyter to the chosen Lady and her children, a church community within the Presbyter s sphere of influence, and to Gaius, a member of another such community. In both le7ers the Presbyter warns about the dangers of decep>ve teachers entering their communi>es, distor>ng the gospel message and causing dissen>on and conflict within the churches. We also learned that the likely content of the decep>ve teaching was an incipient form of Gnos>cism, and its more extreme expression of Doce>sm, both of which denied the Gospel of John s asser>on that God appeared in the flesh in the person of Jesus of Nazareth. In both 2 & 3 John our author wishes to discuss the issue in more depth, but he prefers to do so in person, not with paper and ink. Perhaps he did discuss these ma7ers face to face with the chosen Lady and with Gaius, but in 1 John he again takes to pen and paper and he explores the issues systema>cally in much greater depth. Not technically a le7er or an epistle, 1 John is more akin to a theological trea>se, an essay or perhaps the text for a sermon or a homily. 3

4 In 2 and 3 John we hypothesized that the decep>ve teaching the Presbyter alludes to was an incipient form of Gnos>cism or its more extreme expression in Doce>sm. We need to be careful with these terms, however, since Gnos>cism (let alone Doce>sm) did not emerge as coherent systems of thought un>l later in the 2 nd century, flourishing into the 4 th century. St. Irenaeus roundly condemned both in his Against Heresies (c. 180). 4

5 This is the very >me, of course, that Chris>anity was taking root and spreading throughout the Roman Empire, evolving from a minor movement within Judaism to becoming the official religion of the Roman Empire with the Edict of Thessalonica, issued by the Emperor Theodosius I in A.D The Chris>anity that Theodosius made official was that which emerged from the Council of Nicaea in A.D. 325, as expressed in the Nicene Creed, which we recite at Mass each Sunday as an affirma>on of norma>ve Chris>anity. Anthony van Dyck. St. Ambrose barring Theodosius I from Milan Cathedral (oil on canvas), c Na>onal Gallery, London. 5

6 At the same >me, however, Gnos>cism and Doce>sm were also emerging. Based in part on much older Platonic and neo- Platonic thought, Gnos>cism in general held that: the creator is a lower being (a demiurge ), not a Supreme Deity; the material world is evil; the body is a prison to escape from; thus, God could not possibly become man in the flesh, consequently, Jesus only appeared to be human; Scripture contained deep, hidden meanings that could only be revealed through secret, esoteric knowledge; only the spiritually elite could a7ain such knowledge. 6

7 This line of thinking is just beginning to emerge and take root in the late 1 st and early 2 nd century, and it is this line of thinking that John deems dangerous and will address in 1 John. 7

8 As we ve noted, 1 John is more akin to a trea>se or essay than it is to a le7er or epistle: It lacks any of the conven>onal features of a le7er or an epistle: it doesn t begin with the name of the person who wrote it; it has no standard gree>ng; it has no compliment to the reader; it has no formal closing. 8

9 And yet, 1 John s structure as a trea>se or essay is not readily discernable; it doesn t jump right out at you, as is so oeen the case in biblical wri>ng. Instead, 1 John s structure like the steel core of a high-rise building is buried deep within, not obvious from the surface. But if we put on our X-ray glasses it will begin to emerge... 9

10 10

11 The classical scholarly view suggests that 1 John proceeds not in a linear fashion, but in the form of concentric spirals, the same thema>c ideas being repeated at higher and higher levels by means of thema>c associa>on. Admi7edly, this is rather nebulous, so for our purposes, we will take a different approach albeit it rather forced to work our way through the text, discerning three major movements in 1 John, framed by a prologue and an epilogue. The approach is not perfect, but it will get us down the trail without falling into a ditch or gehng tangled in a thicket of weeds. 11

12 Prologue (1: 1-4). 1. Fellowship with God as walking in the light and its realiza>on in the world (1: 5 2: 17). 2. The present situa>on of the Chris>an church (2: 18 3: 24). 3. The separa>on of those who belong to God from the world by true faith in Christ and love (4: 1 5: 12). Epilogue (5: 13-21). 12

13 Prologue (1: 1-4). 1. Fellowship with God as walking in the light and its realiza>on in the world (1: 5 2: 17). 2. The present situa>on of the Chris>an church (2: 18 3: 24). 3. The separa>on of those who belong to God from the world by true faith in Christ and love (4: 1 5: 12). Epilogue (5: 13-21). 13

14 1 John, Prologue What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and touched with our hands concerns the Word of life for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us what we have seen and heard we proclaim now to you, so that you too may have fellowship with us; for our fellowship is with the Father and with his Son, Jesus Christ. We are writing this so that our joy may be complete. (1: 1-4) 14

15 The opening of 1 John sounds awfully familiar. John is going back to Genesis 1: 1, jumping up to John 1: 1 Not and me. then using the reference to begin 1 John. Nice! That is soooo like John. 15

16 It sure is! We know from 2 John that the deceivers and an>christs do not acknowledge Jesus Christ as coming in the flesh (2 John 7). The Greek word is savrx, [sar -ks], a very physical word meaning the flesh, as stripped of skin or the meat of an animal. John could not be more graphic, and linking Jesus to the beginning, as expressed in the opening words of both Genesis and John, lays a solid founda>on for believing that Jesus was, is and always will be God in the flesh. John then con>nues, giving us his eyewitness memories in a vivid sequence: 16

17 1 John, Prologue What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and touched with our hands concerns the Word of life for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us what we have seen and heard we proclaim now to you, so that you too may have fellowship with us; for our fellowship is with the Father and with his Son, Jesus Christ. We are writing this so that our joy may be complete. (1: 1-4) 17

18 what we have heard. The word heard is ajkouvw [a-ku -o], from which we get the word acous>c. It is the physical sense of hearing with the ear. what we have seen with our eyes. The word eyes is ojfqalmovß [of-thal-moss ], from which we get the word optometry. It is the physical sense of seeing with the eye. what we have looked upon. The word looked upon is qeavomai [tha-ah -o-my], from which we get the word optometry. It is the physical sense of seeing with the eye, be7er translated gazed upon, in the sense of watching a7en>vely for a long >me. touched with our hands. The word touched is yhlafavw [psa-la-fah -o], in the physical sense of handling. 18

19 This is an incredibly in>mate sequence, and one that is very physical. John heard Jesus voice, saw him with Not his own me. eyes, gazed upon him as he slept, and touched him with his own hands. Clearly, Jesus was no illusion or phantasm as Gnos>c thinkers claimed! 19

20 1 John, Prologue What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and touched with our hands concerns the Word of life for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us what we have seen and heard we proclaim now to you, so that you too may have fellowship with us; for our fellowship is with the Father and with his Son, Jesus Christ. We are writing this so that our joy may be complete. (1: 1-4) 20

21 As the last living Apostle the last living eyewitness John tes>fies that Jesus was God in the flesh : the Word of life made visible, who walked among us, living and breathing, laughing and weeping, sorrowing and suffering. Life in both Word of life and eternal life is zwhv [zo-a ], not simply biological life, but life in all of its fullness and vitality. 21

22 1 John, Prologue What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and touched with our hands concerns the Word of life for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us what we have seen and heard we proclaim now to you, so that you too may have fellowship with us; for our fellowship is with the Father and with his Son, Jesus Christ. We are writing this so that our joy may be complete. (1: 1-4) 22

23 Without agreement on this most founda>onal issue that God came into this world in the flesh, in the person of Jesus Christ there is no possibility of fellowship in the covenant Johannine community. But if we do agree on this founda>onal issue, then John invites us into fellowship with him, with the community, with the Father and with the Son. In the Johannine world, this is a black & white issue; there can be no compromise. John had said to Gaius in 3 John that nothing gives [him] greater joy than to hear that [his] children are walking in the truth (3 John 4), and here John invites us to accept his tes>mony concerning Christ, and to join him in the truth. 23

24 Prologue (1: 1-4). 1. Fellowship with God as walking in the light and its realiza>on in the world (1: 5 2: 17). 2. The present situa>on of the Chris>an church (2: 18 3: 24). 3. The separa>on of those who belong to God from the world by true faith in Christ and love (4: 1 5: 12). Epilogue (5: 13-21). 24

25 Now this is the message that we have heard from him and proclaim to you: God is light, and in him there is no darkness at all. If we say, We have fellowship with him while we continue to walk in darkness, we lie and do not act in truth. But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin. If we say, We are without sin, we deceive ourselves, and the truth is not in us. If we acknowledge our sins, he is faithful and just and will forgive our sins and cleanse us from every wrong doing. If we say, We have not sinned, we make him a liar, and his word is not in us. (1: 5-10) 25

26 If as the Gnos>cs and Doce>sts believed that God incarnate in the person of Jesus Christ did not suffer and die on the Not cross me. in the flesh, then it follows that we are s>ll in our sin. That s true. 26

27 And if we believe as the Gnos>cs and Doce>sts did that we redeem ourselves by transcending our evil natures through Not a me. variety of esoteric prac>ces and knowledge, then it follows that Christ is of no value to us. That s true, too. 27

28 And if Christ is of no value to us, then it follows that there is no possibility of sharing fellowship Not me. with the Johannine community, with God the Father or with the Son. Also true. And if that s what you believe, then you believe a lie, and you live in darkness. 28

29 ?

30 My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one. He is expiation for our sins, and not for our sins only but for those of the whole world. The way we may be sure that we know him is to keep his commandments. Whoever says, I know him, but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him: whoever claims to abide in him ought to live [just] as he lived. (2: 1-6) 30

31 Having made his point that God appeared in the flesh in the person of Jesus Christ and that Jesus Christ suffered and died on our behalf, cleansing us of our sin and enabling our salva>on, John goes on to say that we should live as Jesus lived without sin. But if we do sin, John assures us that we have Jesus as our Advocate [paravklhtoß, pa-ra - kla-tos ], seated at the right hand of the Father and interceding with him on our behalf. 31

32 My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one. He is expiation for our sins, and not for our sins only but for those of the whole world. The way we may be sure that we know him is to keep his commandments. Whoever says, I know him, but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him: whoever claims to abide in him ought to live [just] as he lived. (2: 1-6) 32

33 In John s gospel Jesus said, If you love me, you will keep my commandments (John 14: 15). John tells us, this is how we are sure we know him in truth: we keep his commandments. And if we say we know him but we do not keep his commandments, then John says we are liars. 33

34 Well, that s rather Not me. blunt! That s for sure! 34

35 Yikes!!! 35

36 Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning. The old commandment is the word that you have heard. And yet I do write a new commandment to you, which holds true in him and among you, for the darkness is passing away, and the true light is already shining. Whoever says he is in the light, yet hates his brother, is still in darkness. Whoever loves his brother remains in the light, and there is nothing in him to cause a fall. Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because the darkness has blinded his eyes. (2: 7-11) 36

37 The old commandment, of course, is that which Jesus gave us: As I have loved you, so you also should love one another. This is how you will know that you are my disciples, if you have love for one another. (John 13: 34) As we learned in both 2 and 3 John, such mutual love is the founda>on upon which the Johannine community is built, and if that mutual love is compromised by disagreement and dissension on the founda>onal issue of who Christ is and what he did, such mutual love is impossible. In true Johannine fashion, sharp dissension plunges one into darkness, and darkness and light cannot co-exist in the same space. 37

38 So, if we say we truly know Christ, then we will love one another and we will walk in the light; but if we hate one another, then we don t Not me. know Christ and we will walk in darkness. You re so insighsul. 38

39 I am writing to you, children, because your sins have been forgiven for his name s sake. I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young men, because you have conquered the evil one. I write to you, children, because you know the Father. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong and the word of God remains in you, and you have conquered the evil one. Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, sensual lust, enticement for the eyes, and a pretentious life, is not from the Father but is from the world. Yet the world and its enticement are passing away. But whoever does the will of God remains forever. (2: 12-17) 39

40 This is a difficult sec>on of 1 John, in that it gives us two sets of three parallel statements, the first set in the present tense ( I am wri>ng to you ) and the second set in the Greek aorist tense ( I wrote to you, a simple one->me occurrence in the past). In addi>on, both sets give us three persons to whom the statements are addressed: children, fathers and young men. Also, both sets give us three different ac>ons taken by the subjects, seemingly random. 40

41 What the heck? 41

42 In the first set of parallel statements, John writes in the present tense ( I am wri>ng ), addressing three categories of men: 1) fathers, 2) children and 3) young men. These are three stages in life, but the order is peculiar; it is not in chronological progression. In the second set of parallel statements, John writes in the aorist tense, where the correct transla>on would be I wrote, not I write, as we have in our NAB text (Perhaps our translators are a7emp>ng to mi>gate the gramma>cal and structural difficul>es?). In this second set of statements, John addresses the same three categories of men, in the same order: 1) fathers, 2) children and 3) young men. 42

43 In the first set of statements we have: children! your sins have been forgiven fathers! you know him young men! you have conquered the evil one while in the second set of statements we have: children! you know the Father fathers! you know him young men! you are strong By posi>oning the first set in the present tense, John describes the current state of the children, fathers and young men; by posi>oning the second set in the aorist tense (a simple, one->me ac>on in the past), John reminds his audience of the progress they have made in the spiritual life. 43

44 Set #1, present tense: children! your sins have been forgiven fathers! you know him young men! you have conquered the evil one Set #2, aorist tense: children! you know the Father fathers! you know him young men! you are strong In having known the Father, the children s sins are now forgiven; in having known Christ, the fathers remain secure in their knowledge; and in having been strong, the young men have conquered the evil one. 44

45 I am writing to you, children, because your sins have been forgiven for his name s sake. I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young men, because you have conquered the evil one. I write to you, children, because you know the Father. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong and the word of God remains in you, and you have conquered the evil one. Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, sensual lust, enticement for the eyes, and a pretentious life, is not from the Father but is from the world. Yet the world and its enticement are passing away. But whoever does the will of God remains forever. (2: 12-17) 45

46 Ah, ha! Here s the old contemptus mundi theme that we see so oeen in both classical Greek and Chris>an philosophy: the way of Mary and the way Not me. of Martha; the contempla>ve life verses the ac>ve life. With a clear preference for the contempla>ve life and the shunning of worldly vani>es. 46

47 With 2: 17 we reach the end of a dis>nct sec>on of 1 John. In the next lesson we will move on to: Prologue (1: 1-4). 1. Fellowship with God as walking in the light and its realiza>on in the world (1: 5 2: 17). 2. The present situa>on of the Chris>an church (2: 18 3: 24). 3. The separa>on of those who belong to God from the world by true faith in Christ and love (4: 1 5: 12). Epilogue (5: 13-21). 47

48 1. John counters the Gnos>c and Doce>st argument that Jesus was not God in the flesh very effec>vely in the opening lines of 1 John. How does he do this? 2. If we wish to walk in the light, what must we do? 3. What have those done who walk in darkness? 4. What is the old commandment that John gives us? 5. What does John mean when he says do not love the world? 48

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