Jottings

John, the apostle, wrote his first epistle to those whom he called "My little children" (1 John 2.1). His second epistle was written to "the elect lady and her children" (2 John 1), and his third to "Gaius the beloved" (8 John 1). The elect lady was a woman in the Fellowship in John's day, and was not a church, as some have suggested. John makes reference to his children in his letter to Galus, amongst whom Galus is included. This seems to be indicated by the words, "I rejoiced greatly when brethren came and bare witness unto thy truth, even

as thou walkest in truth. Greater joy have I none than this, to hear of my children walking in the truth" (8 John 8, 4). "Thy truth" is a significant expression. It was God's truth, but Gaius had made God's truth his own.

John's first epistle, while it was written to his little children, who were also God's children, was not written to such as were scattered, but to those who were g~~athered together in a visible fellowship. This is clearly indicated in the verse, 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 how that they all are not of us" (1 John 2.19).

The subject of the epistle is fellowship, experimental fellowship on the part of those who were in the Fellowship, even that Feilowship which is of God's Son, Jesus Christ our Lord (1 Corinthians 1.9). In regard to the Fellowship we are either in it or we are not. This position admits of no degrees, whereas the enjoyment of fellowship with God, His Son and with one another, is a relative matter. Saints may enjoy a greater or lesser rn~easure of fellowship with one another and with God the Father and with the Son. John shows what promotes fellowship, even walking in the light, light which is of God, who is Light, and in whom is no darkness at all. Sin, of whatever sort it may be, is of the darkness, and we cannot walk in darkness and have fellowship with God at the same time.

The knowledge of God is a practical matter. "Hereby know we that we know Him, if we keep His commandments, He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him: but whoso keepeth His word, in him verily hath the love of God been perfected" (1 John 2.8-5). If this test of the knowledge of God were applied to much that passes as the true exposition of the Scriptures, in which we have the knowledge of God clearly defined, how very much would be found to be altogether spurious Many, we fear, are being cheated by a pseudo-spiritual knowledge of God's word which does not lead to greater conformity to God's commandments. John, the "son of love," as he has been called, uses forceful words when he uses the words "lie" and "liar" again and again.

"If we say that we have fellowship with Him and walk in the darkness we lie, and do not the truth" (1 John 1.6).

"If we say that we have not sinned, we make Him a liar, and His word is not in us" (1.10).

"He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him " (2.4).

" Who is a liar but he that denieth that Jesus is the Christ?" (2.22).

"If a man say, I love God, and hateth his brother, he is a liar"

(4.20).

"He that believeth not God hath made Him a liar" (5.10).

The new birth produces a common bond of affection. "Whosoever loveth Him that begat loveth Him that is begotten of Him" (5.1), but here again, this love is tested, not by feelings, but by conformity to God's commandments. "Hereby know we that we love the children of God, when we love God and do His commandments" (5.2). A disobedient child of God is a menace to the well-being of other children of God, for there is no more forceful way of teaching than in practice. A disobedient child of God gives encouragement to others to be disobedient. "This is the love of God, that we keep His commandments and His commandments are not grievous" (5.3). Obedience tests both our love and our knowledge of God. J.M.

As John the apostle closes the second chapter of his epistle he refers to how we know such as are begotten of God. "If ye know that He is righteous, ye know that every one also that doeth righteousness is begotten of Him" (1 John 2.29). In a word, he shows that it is not possible for an unregenerate person to do

righteousness. Having referred to the new birth, John bursts forth and calls his readers to view this great fact. "Behold what manner of love the Father hath bestowed upon us, that we should be called children of God: and such we are."

Divine love for men is shown in different ways in the New Testament :1. God's love to the world,"For God so loved the world, that He gave His only begotten Son" (John

3.16).

2. Christ's love for the Church,

"Christ also loved the Church, and gave Himself up for it" (Ephesians 5.25). 8. The Father's love for His children,"Behold what manner of love the Father hath bestowed upon us, that we

should be called children of God" (1 John 3.1). 4. The Father's love for such as love the Son,"The Father Himself loveth you, because ye have loved Me" (John 18.27,

14. 28).

In 1 John 3.1 it is the manner of the Father's love. The measure of divine love is seen in the gift of His love, His unspeakable gift, His Son; but the kind of the Father's love to all believers in Christ the Son of God is shown by the divine bestowal of that name, children of God, indicative of the nature that is in them through being born of God, for we are children of God, says John. "Child" describes one who is born, partaking of the like nature to the parent. "Son" also describes one who is born, plus being in a position of privilege and also bearing a like character to his father.

Because we are children of God, for this cause the world knows us not, the reason being that the world knew Him not. Paul wrote to the Corinthians, "In the wisdom of God the world through its wisdom knew not God" (1 Corinthians 1.21).

"Beloved" in verse 2 is a name which origihally belongs to the Son (see Ephesians 1. 6), but is now used of those in whom a similar love is to that love with which Cod loves His Son (John 17. 26). "Now are we children of God"~; this is not something we hope to be, something that awaits our adoption. Adoption means son-placing," giving the son's place to those who are sons already (compare Ephesians 1.5 with Galatians 3.26). Though we are now children of God it does not yet appear what we shall be. What appears now is that those who are children of God are most often to be found amongst poor and humble folk. There is no outward evidence, save it be in moral and spiritual qualities, that they are different from others amongst whom they live. But a great and wondedul change will come. When He, the Lord, shall be manifested we shall be like Him; the reason given being "for we shall see Him even as He is. How simple are the words, but how grand the conception I As Christ is at the present moment in glory upon God's throne, Him we shall see. There will be no velling of His glory then as when He came at the first, no hiding of His power. When He shall be manifested to His own it will be like the dawn of the morning, when the dewdrops hang on every blade of grass and the rising sun causes them to shine like diamonds, for the sun can be reflected in the dewdrop as well as in the sea. Each dewdrop shines like a tiny sun. So shall it be with the redeemed, each shall see Him and shall take on His likeness by sight, as the image imprints itself by light on the flim in the camera. The image of Christ shall be upon all His own. This is quite different from the experience of many at His coming as Son of Man. Every eye shall see Him in that day, but alas, "all the tribes of the earth shall mourn over Him" (Revelation 1.7), for they will be rn prepared for that day of His appearing. How vastly different it will be when we, the children of God, shall see Him! This hope is to us a p'irifying

hope. J.M.

unknown | Aug 1950
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