TRAVELING

through the
FIRST EPISTLE

JOHN
by
J. WILLIAM KANOY
Th.B, B.R.E., B.D.

FELLOWSHIP TRACT LEAGUE

BOOK DIVISION

P. 0. B0X 1 64 LEBANON, OHIO 45036

 ABOUT THE AUTHOR

Dr. J. William Kanoy

was born on November
26, 1928 in
Jamestown, North
Carolina. He was
converted on June 3,
1945, and called into
the ministry of our
Lord one year later.
Dr. Kanoy graduated
from Bible college and
did post-graduate
work. He held three
earned degrees and an
honorary Doctor of
Divinity degree.
For 28 years, Dr. Kanoy was pastor of Church Street
Baptist Church in Greensboro, North Carolina. In addition, he
was president of Greensboro Bible College, which he founded
26 years ago. He also conducted meetings in Bible conferences
i n almost every state in the U.S. as well as some meetings
abroad. For 25 years, he preached almost daily. Dr. Kanoy was
the author of 25 books.
Dr. Kanoy was married to Betty McMahan Kanoy for
48 years. They have three children: Billy Ray Kanoy, Patricia
K. Whitt and Pamela K. Bush. They also have six
grandchildren. Mrs. Kanoy resides in Oak Ridge, North
Carolina.
Dr. Kanoy ascended into Heaven on May 18, 1995.
Dr. Kanoy truly kept the faith, fought the fight and
finished the course.
The Book Division of the Fellowship Tract
League publishes and distributes these books
"FREE AS THE LORD PROVIDES."
 Printed By
Colonial Press
Charlottesville, VA 22906

Copyright, 1994
By
Fellowship Tract League

The Book Division of the Fellowship Tract League publishes

material that we believe to be doctrinally sound. However,
Fellowship Tract League and Colonial Press may not necessarily
endorse every position of the authors.
 1ST EPISTLE OF JOHN

I ntroduction:

1st John is one of the most inspiring books of the New Testament.
This epistle is quoted often for it offers such rare jewels as "God is
l ove," "Walk in the light," "We love Him because he first loved
us," "Now are we the sons of God" and many others.

Before we take up the text itself, let us learn a few things about the
Epistle of John.

A. The Author: John the beloved disciple and apostle of Jesus

Christ our Lord.
1. Beloved Disciple: In ancient times no one would doubt
who it was: Ecclesiastical History 6,25. The Bishop of
Ephesus, Polycrates, describes John as "a witness and a
teacher," who reclined on the Lord's bosom and said,
"who is it?" Jn. 13:21-25.
2. Son of Thunder: Nickname "BOANERGES," Mk. 3:17.
3. James and John had violent tempers, Lk. 9:51-56.
4. Closest disciple to Jesus: "disciple whom Jesus loved."
5. Peter, James and John made up the inner circle.
6. James and John requested a chief place in the kingdom,
Mk. 10:35-40.
7. Close kin to Jesus:
a) Salome was the sister of Jesus' mother, Mary;
b) Salome was Zebedee's wife and mother of James
and John;
c) James and John were full cousins of Jesus - Mk.
1 5:40; Matt. 27:56.
8. John was a disciple of John the Baptist before he
became a disciple of Jesus. Jn. 1:35-40.
9. I t was John and James who wanted to call down fire
from heaven and destroy the Samaritans like Elias did;
because they would not receive Him. Lk. 9:51.
1 0. It was to John that Jesus entrusted His mother as He

1
 was dying on the cross. Jn. 19:26-27.'
11. After the death of Mary, John found his way to Rome
where he was boiled in a cauldron of oil (Tertullian).
Through some miracle of God, he escaped and went to
Ephesus. In his old age (90 years old), he was carried
about by His disciples. He would be placed in front of
a small group of believers and he would say, "my little
children love one another." He was asked, "why do
you say this so often?"; he would reply, "it is the
Lord's command."
1 2. John was used of the Holy Spirit to write five N.T.
books.
1 3. John was used of the Holy Spirit to call the man of sin
the "Antichrist". I Jn. 2:18.
14. John was about 18 years of age when his ministry
began; he preached 72 years. He was 90 years old
when he died at Ephesus.
15. Pupils of John were Polycarp, Paias, and Ignatius,
who became bishops of Smyrna, Hierpolis and
Antioch.
16. John writes the Epistle about 90-95 A.D.

B. Addressed:
1. No one mentioned, as it is in Paul's epistles.
2. Probably to the Churches of Asia Minor, of which
Ephesus was the center - as in the Revelation.
3. Believers in every age; mainly Gentiles instead of
Jewish; little born ones.

C. Appeal:
1. Gnosticism: The Greek word "gnosis," means
"knowledge." In the 1st Century A.D. Gnosticism
became rampant. Gnosticism was not so much a

'Book entitled Ecclesiastical History,

Chapter 2, says that John took care of Mary
until the day of her death. The author of
this book was Nicephorus.

2
 religion but a philosophy. They taught that people
were saved by advancing in knowledge. Gnostics, as
they were called, had at least one major problem, that
of explaining the origin of the universe.
They taught that God was good and matter was evil;
therefore God could not have created this universe.
They believed that there were beings that came from
God; each one of these beings had power to create, but
not enough to create evil matter.
Gnosticism was disrupting the churches in John's day,
teaching:
(a) There is in human nature an irreconcilable principle
of dualism,
(b) Spirit and body are two separate entities,
(c) Sin resides in the Flesh only,
(d) The spirit could have its raptures and the body
could do as it pleased. They denied the incarnation
that God actually became flesh, and maintained that
Christ was a phantom, a man in appearance only.
2. These Gnostics were divided into three different groups:
This first group taught that Jesus Christ did not have a
real flesh and blood body. They denied the humanity
of Christ. This group was called "dokeo" (to seem). He
only seemed to have a real body.
The second group was called "Cerinthians" (Cerinthus
was the founder and leader). This group taught that
Jesus Christ was not born, so He did not die. They
believed that Deity came upon Jesus when He was
baptized and left Him when he went to the cross. They
denied the Deity of Christ.
The third group was called the Ebionites, who denied
the Deity of Christ. All three teachings went to the very
heart of the doctrine of Christology. If someone denies
either the Deity or humanity of Jesus Christ, it is heresy.
John the apostle writes in the Gospel of John to refute
the heresy of those who denied the Deity of Christ. In
the first epistle of John, he is refuting the heresy of
those who denied the humanity of Jesus Christ.

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 KEY WORDS

A. "Love" mentioned four times. God is the source and the

supply. Love is not easily defined. The reason we have a
hard time trying to define love is because God is love and
man cannot define God. 4:16. God's love was manifested
i n creation. God's love was manifested when He gave His
only Begotten Son to be the Saviour of fallen man. If any
man has love, we must give the credit to Him. "We love
Him, because He first loved us."

B. "Know" mentioned thirty times. "Know" is always a verb

i n 1 John, an active verb; not once is the noun
"knowledge" used.

C. "Fellowship" mentioned four times. The subject of the

epistle is fellowship, sonship and ambassadorship.
Fellowship with God the Father, God the Son and with one
another:
1. Privilege of Fellowship - 1:1 - 3:2
2. Proofs of Fellowship - 3:3-24
3. Principles of Fellowship - 4:1-21
4. Power of Fellowship - 5:1-21

D. "Jesus" mentioned eleven times. "Christ" mentioned ten

times. This entire epistle is concerned with the person and
work of the Lord Jesus Christ. Six times, "As He is" is
mentioned. He is the standard of our life. As we keep our
eyes upon Him, it will:
1. Produce Holiness
2. Promote Happiness
3. Provide Safety Against Error
4. Give Permanent Assurance

E. "Sin" mentioned twenty-eight times. There are two main

words for sin and sins. The first word is HAMARTIA and is
used of sin as a principle or a source of action, or an
i nward element producing acts of Sins. I Jn. 1:8. The
second word HAMARTANO is used as a verb. And the

4
 aorist tense referring to an act of sin. I Jn. 1:10.
COMPARISON BETWEEN GOSPEL OF JOHN AND THE EPISTLE
OF JOHN
1:1 "In the beginning was
the Word, and the
Word was with God..."
1:4-9 The Light of life.
3:16 "For God so loved the
world..."
4:24 "God is a Spirit: and
they that worship him
must worship him in
Spirit and in truth."
1 4:6 "...I am the way, the
truth, and the life:"
8:32 "And ye shall know the
truth, and the truth shall
make you free."
5:31-32 "If I bear witness of
myself, my witness is
not true. There is
another that beareth
witness of me; and I
know that the witness
which he witnesseth of
me is true."
5
1:1 "That which was from
the beginning, which
we have heard..."
1:5-7 "...God is light, and in
him is no darkness at
all ... walk in the light."
4:8 "...God is love."
4:19 "We love him, because
he first loved us."
4:2 "Hereby know ye the
Spirit... that confesseth
that Jesus Christ is come
i n the flesh is of God:"
5:6c "And it is the Spirit that
beareth witness,
because the Spirit is
truth."
5:9a "If we receive the
witness of men, the
witness of God is
greater:"
 SEVEN REASONS WHY 1ST JOHN WAS WRITTEN:

1. Provide - Fellowship - 1:1-3

2. Practice - Fullness of joy - 1:4
3. Prohibit - Sin in the life of the believer - 2:1
4. Promote - Love among the brethren - 2:5-10
5. Proclaim - Forgiveness of sins - 2:12-14
6. Protect - Believers from seducers - 2:26
7. Produce - Needed assurance - 5:13

Suggested Outlines

I. Family Fellowship - we see the triumph of light over darkness.

I I . Family Freedom - we see the triumph of life over death.
III. Family Favors - we see the triumph of love over hatred.
IV. Family Fortitude - we see the triumph of truth over error.
V. Family Fullness - we see the triumph of faith over the world.

I. Our Salvation - Gospel of John - Past.

II. Our Sanctification - Epistle of John - Present.
III. Our Glorification - Revelation of John - Future.

I . John's Gospel - Christ is Prophet.

II. John's Epistle - Christ is Priest.
III. John's Revelation - Christ is King.

I. Gospel of John - written that men may be converted.

I I. Epistle of John - written that men may be confirmed.
I I I . Revelation of John - written that men may be comforted.

I. Fellowship of Light - Ch. 1.

II. Fellowship of Love - Ch. 2-4.
III. Fellowship of Liberty - Ch. 5:1-9.
I V. Fellowship of Life - Ch. 5:10-21.

I. Delight of the Fellowship - Ch. 1.

1. Fellowship Enjoyed - 1:3-4.
2. Fellowship Endangered - 1:5-2:2.

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 I I. Development of the Fellowship - Ch. 2.
1. Fellowship Tested -vss. 3-11.
2. Fellowship Taught - vss. 1 2-17.
3. Fellowship Threatened - vss. 18-29.
I II. Duty of the Fellowship - Ch. 3.

2. Experience - vss. 2-10

1. Example - v. 1

3. Exhibition - vss. 11-24.

IV. Danger of the Fellowship - Ch. 4.

2. Measure of God's Love - vss. 7-10.

1. Marks of False Teachers - vss. 1-6.

3. Manifestation of the Christian Life - vss. 11-21.

V. Dynamic of the Fellowship Ch. 5.

2. Faith Conquering - vss. 4-8.

1. Faith Confessing - vss. 1-3.

3. Faith Confirming - vss. 9-13. 2

I. The Privilege of Fellowship - 1:1 - 3:2.

I I . The Proofs of Fellowship - 3:3-24.
III. The Principles of Fellowship - 4:1-21.
I V. The Power of Fellowship - 5:1-21.

I. Family Relationships - Father, Son and little children - Ch. 1.

II. Family Representatives - Fathers, young men and babes - Ch. 2.
III. Family Responsibilities - Purity before God, righteousness before
men, and love for all the brethren - Ch. 3.
I V. Family Resistance - to the spirit of the antichrist, to false teachers,
and to every form or error - Ch. 4.
V. Family Resources - by faith. 3 Ch. 5.

2
Andrew Telford.

3
Naismith.

7
 CHAPTER I

FAMILY FELLOWSHIP

W.H.G. Thomas says, "The Christian life may be summed up in

seven words. It commences with Sonship, it is marked by
Discipleship, it goes to Stewardship, it expresses itself in Worship,
it responds to Lordship, it is realized in Fellowship, and it
culminates in Heirship."

I. Basis For Fellowship: vss. 1-2 - "Fellowship" four times in 1st

John. 1:3; 1:3; 1:6; 1:7.
Fellowship is: Communion - I Cor. 1:9, II Cor. 8:4, Gal. 2:9,
1 Jn. 1:3, 6, 7; Partnership - I Cor. 10:20; Holding with - II Cor.
6:14; Joined - Psm. 94:20; Partaker - I Cor. 10:20; Feeling, feel,
touch - Ex. 10:24-26; Deposit - Lev. 6:2.

A. The Incarnation of Christ - Vs. 1 - Comp. Jn. 1:1-18.

1. Names of the Lord Jesus in 1st John:
(a) Word of life - 1:1;
(b) Eternal life - 1:2;
(c) Advocate - 2:1;
(d) Righteous - 2:1;
(e) Propitiation - 2:2;
(f) Saviour of the world - 4:14;
(g) Son of God - 5:5. H.K.D.
2. There are four statements that suggest the closeness or
the intimacy that John had with the Lord Jesus:
(a) What He Heard - A call to salvation, separation,
service. He heard John the Baptist when he pointed
to Jesus and said, "Behold the Lamb of God."
Also see Jn. 1:39.
(b) What He Saw - John was the first to see Jesus and
the last to write about Him. He saw Christ the
I ncarnate One - the living Word. Jn. 1:14. He saw
Christ was Deity - miracles proved this - eight in
Gospel of John. He saw the humiliation of Christ -
Jn. 19:26. He saw the Resurrected Christ - I Jn. 1:1;
Jn. 20:19.

8
 (c) He Looked Upon Him - The apostle Paul seems to
dwell upon the glory of Christ because of His work.
John speaks of His glory that he had with the Father
from all eternity as the "only" begotten Son of God.
Comp. Jn. 17 and Matt. 17.
(d) He Handled Him -John calls Him in vs. 1, "The
Word of Life." Comp. Jn. 14:8 with Jn. 20:24-29.

B. The Crucifixion of Jesus - I Jn. 3:16; 4:9-10; 4:14; 5:20.

II. Blessed Fellowship: Vss. 3-5.

John points out that joy is the outcome of fellowship:

(a) Fellowship with the Father;
(b) Fellowship with the Son;
(c) With fellow believers.

NOTE #1: These believers knew the joy of forgiveness, but not the
fullness of joy (joy of fellowship).

A. It is a fellowship of Life - v. 1 - "Word of Life".

B. It is a fellowship of Love - v. 3 - Comp. I Jn. 4:8-9.
C. It is a fellowship of Light - v. 5-7 - Source of Light - 1:5;
Saints of Light - 1:6; Salvation through Light - 1:7.

NOTE #2: Christian fellowship Maintained - "God is Life";

Christian fellowship Manifested - "God is Love";
Christian fellowship Majestic - " God is Light".

NOTE #3: This fellowship is conditional on:

(a) Walking in the light;
(b) Confession of sin;
(c) Forgiveness of sin; cleansing from sin.

NOTE #4. We should:

(a) Receive life - I Jn. 5:12; Jn. 11:25;
(b) Walk in the light - I Jn. 1:7; Show love - I
2:10; 3:18.

9
Ill. Broken Fellowship: Vss. 6, 7, 8, 10.

Our relationship can never change (because of the blood

relationship), but our fellowship is so fragile that the least sin
can shatter it.

NOTE #1: There is a difference between our standing and our

state; our position and our privilege; peace with God
and the peace of God; made nigh and coming near;
union and our communion; accepted in the Beloved
and acceptable to the Lord; rest from Christ and rest
with Christ; the spirit of adoption and the spirit of
power; in Christ and Christ in us; forgiveness and
cleansing; salvation and holiness; Christ death with us
and our death with Christ; sealed with the Spirit and
filled with the Spirit; sin and sins.

A. By Our Walk - vss. 6-7.

Positionally every believer is in the light, for each believer

has seen the light of God and God's word, but
experientially, he may not be "Walking in the light." V.7.

1. Much is said in the N.T. about our walk as a believer:

Eph. 5:8; Eph. 5:11; Rom. 13:12-14; Ps. 119:105.
2. Some profess to be saved, but by walking in darkness
prove that they do not possess eternal life. These are
"liars" - I Jn. 2:4.

B. By Our Wickedness - V. 8. "If we say -- no sin" - sin is the

root -no principle of sin; this is a denial of the sinfulness of
our nature. In v. 10 John talks about a denial of sins
committed. Comp. Rom. 5:12; Jn. 9:41; 15:22-24.
1. Principle of sin - (nature) - v. 8.
2. Possibility of sins - vss. 9-10.
3. Prohibition of sins - 2:1.
4. Provision for sins - 2:1.
5. Propitiation for sin - 2:2. Copied.

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 C. By Our Words - V. 10. "If we say" - v. 6; "If we say" - v.
8; "If we say" -v. 10; we lie - do not the truth - v. 6; we
deceive ourselves - truth is not in us - v. 8; we make Him
a liar-word is not in us-v. 10.

IV. Brought Back Fellowship: Vss. 7, 9, 2:1.

A. Blood Cleansing - V. 7. When we sin (and we do), how is

our sin dealt with and removed? - By "the blood of Jesus
Christ God's Son." His blood stands for His atoning,
expiatory and substitutionary work and death upon the
Cross. Comp. I sa. 53-5-6; Jn. 1:29; II Cor. 5:21; I Pet. 2:24.
Sin is removed by God on the grounds of the once-for-all
offered sacrifice of Christ. At the cross, from the side of
Christ, came blood and water. The blood once and forever
meets the guilt of the soul that trusts in Christ; the water
cleanseth away sin's defilement, for we are born again by
water and the Spirit. The water of the word keeps the life
clean, as Jesus taught in symbol, illustrated in Jn. 13
(symbol of feet washing).

B. Believers Confession - V. 9. The first cleansing is positional

- v. 7; the second cleansing is experiential - v. 9; the first
cleansing has to do with my sin nature (the root); the
second cleansing has to do with my sins (the fruit of the
root).
"Confess" comes from two Latin words and two Greek
words: "Con-Fesso" and "Homo-Legeo", which means: to
speak, assent, agree, declare, admit, say the same thing, to
declare openly, admitting oneself guilty. To "Confess our
sins" means to acknowledge and tell God our true state - to
admit our sin and failure. When we sin, our standing is not
affected before God, but our communion with God is; the
only way to restoration for the believer is by confession to
God.

C. Blessed Counselor - 2:1

1. The Greek word for "ADVOCATE" is the word
"PARAKALEOS" and is used by John in Chapter 2:1; in

11
 the Gospel of John it is used as "COMFORTER": Jn.
1 4:16, 18, 26; 15:26; 16:7. It is used in John's Gospel
to describe the Holy Spirit. In Chapter 2:1 it is used to
describe the Lord Jesus Christ. It carries the thought of
capability or adaptability for giving aid. It was used in
a court of justice to devote a legal lawyer, counsel for
the defense or advocate. One who pleads a case
before a judge.

CHAPTER II

FAMILY FREEDOM

Several times in this epistle John uses the words "Little children."
2:1, 12, 13, 18, 28; 3:7, 18; 4:4; 5:21. As one writer says, he is
not referring to their first birthday, but to their second birthday.
John was writing to those who were new in the faith; who were, as
Peter describes, "Newborn babes." John also writes to "Fathers"
and to "Young men." The young men were those who were
growing into spiritual manhood, and the fathers were those that
were mature in the faith and in the knowledge of the Word of
God. All believers begin the Christian life as tiny babes, so the
word "little children" applies to all of God's family.

I. Family Privileges: Vss. 1-11 - John has dealt with the principle
of sin (nature) - 1:8; and the possibility of sins - 1:9-10; now in
Chapter 2 he is dealing with the prohibition of sins - 2:1; the
provision for sins - 2:1; the propitiation for sin - 2:2. He
reminds us of:

A. Present Help - Vss. 1-2.

1. Advocate: Provision for help is the birthright of every
believer. An advocate does not make the case, he
presents it. Advocate signifies a person who is called to
one's side undertaking one's cause. The moment we
sin our "advocate" goes to work. Praise God He has
never lost a case. "Jesus Christ the righteous."

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 "Propitiation" - Because He is our propitiation He can
be our Advocate. As the propitiation He paid our debt;
as our Advocate He pleads our cause before the Father.
In the Old Testament, the Hebrew word "KAPHAR,"
meaning covering (MERCY-SEAT), is used in
connection with the burnt offering. Lev. 1:4; 14:20;
16:24; guilt offering Lev. 5:16, 18; sin offering Lev.
4:20, 26, 31, 35; atonement Lev. 17:11. The New
Testament word is "Mercy seat" - Rom. 3:25; Heb. 9:5.
" Our sins" may refer to Jewish believers, "also the
whole world" may have reference to Gentile believers.
See Jn. 11:51-52.

2. Application of Truth: Vss. 3-6. There are two things

presented in these verses that prove our profession:
(a) Obedience to the Word, and
(b) Love for the brethren - vss. 7-11. As we do what
He commands we express our loyalty to "Him."

V. 3 - The test of fellowship is obedience to His

commands. It is a lie to profess to walk in fellowship
with "Him" and disobey His commands. Someone said
that obedience is the "Hall-mark" of Christianity and
flows from a knowledge of God. The pronouns in
verse 3 refers back to 1:5; "God is light" refers to God
the Father. If you link it with verse 2 of Chapter 2, i t
refers to God the Son.

V. 4 - "I know Him" and "Keepeth not" - The one who

keeps on saying: "I have come to know Him," and
obeys not or keeps not His commandments is a liar,
just like Satan the "father of lies". Jn. 8:44; I Jn. 1:8, 10.

V. 5 - In verse 4 our obedience pertains to the

commandments of Christ; in verse 5 our obedience
pertains to the word of Christ. Our love for God is
perfected as we "keep on keeping His words."

V. 6 - The next proof of our profession is "consistency."

13


We ought to walk even as He walked. Richard Steele

says, "The upright man walks like Christ. How did He
walk here upon the earth? He was a mirror and a
pattern of all humility, justice, charity, meekness and
self denial. What did He do before He ate his meals?
Do I give thanks like Him? How did He act in all
circumstances, in all conditions? Act like Him in all."

NOTE: V. 3 "Know Him" - v. 5 "In Him" - v. 6 "Abideth in

Him"

3. Appeals to the Saints: Vss. 7-11. V. 7 - First time

"Brethren" is used in the Elders epistle. See 3:13, 14,
16. This is a genetic word meaning both men and
women alike, denoting having the same father, coming
out of the same womb, brothers and sisters in the same
family.

"No new commandment" - no novel or new in kind,

new in time. The Mosaic law taught love for one's
neighbor and Christ taught love even for our enemies.
The background of these verses may have been the
upper room where the Lord Jesus gave a perfect
expression and living example of love. His love (Jn.
1 3:1-17) is in contrast to the hatred of Judas. The term
"From the beginning" in the context has reference to
the beginning of their Christian experience. When the
gospel was first believed, and they heard the truth, and
they still were believing it. Comp. Deut. 6:5; Lev.
19:18; Jn. 13:34.

V. 8 - The new commandment in verse 8 is not

different from the old commandment of verse 7, a
paradox but truth. It isn't new and it is new. The word
"again" means in another sense. This newness was
shown in Christ and his disciples when they walked as
Jesus did. V. 6.

V. 9 - Now John is going to continue what he has

14
 taught in Chapter 1. He is going to contrast a person's
profession of faith and his manner of life (conversation).
The person claiming to walk in the "light" 1:7, and
professes to have passed from "darkness" 2:8, and
"Hateth his brother," is still in darkness. The verb
(present tense) indicates a continual or habitual hatred
for his brother. Comp. Eph. 4:26.

"Until now" - up until this very moment. He may boast

of the light he may have, but he is still in the darkness.
He is to be viewed as an unsaved person.

V. 10 - Now John leaves the negative side and goes to

the positive side. "Love" speaks of more than mere
fondness or affection (Philia - Gk.). This love seeks the
highest good for the one loved (I. Cor. 13). It is a
sacrificial love, a love which gives. So, the claim to be
i n the light is nullified by hating a brother. Quoted -
A.T.R.

V. 11 - A person who hates his brother is still in the

darkness of sin, and does not know where he is going.
III. - In the Mammoth Cave of Kentucky the fish have
eye-sockets, but no eyes. The blind man flounders
around in the darkness, so a man that hates his brother,
although he claims to be a believer, his conduct and
manner of living proves his profession is false.

II. Family Progress: Vss. 12-14

A. Commencement of the Christian Life - V. 12 - I write unto

you, little children. This term "little children" (also V. 28)
Gk. "Teknia" is used to describe those who are born into
God's family. The Gk. word "paidia" in Vs. 13 and 18 is
used to distinguish between babes in Christ from young
men and fathers.

V. 12 - All believers are forgiven of sins, but from vs.

12 on, John discusses progress in Christian life, in

15
 spiritual growth and maturity. We must not always
remain spiritual babes, but grow into young men and
i nto fathers. I. Pet. 2:2.

B. Continuation of the Christian Life - V. 13 - "I write unto

you young men." Young men are full of vigor and conflict
and victory. "Ye have overcome the wicked one." Many
of the greatest men mentioned in the Bible were proven in
their youth: Joseph, Daniel, Hebrew children, and
Timothy, and etc.

1. Character of the young men: "Strong, powerful" or

"able." They have conviction of mind and purpose of
will.

2. Conflict of the young men: "Overcome the wicked

one." This term is used twice. Griffith H. Thomas,
says, "No Christian life is worthy of the name that does
not face conflict and realize the fact and power of the
enemy." In vs. 14 it explains how to have victory over
Satan, "Ye are strong"; "And the word of God abideth
i n you".

3. Conquest of the young men: "Overcome" indicates the

completeness and permanence of their victory. See I.
Pet. 5:8. These young warriors had met and
vanquished the adversary, and the result was abiding.
The apostle addresses them the second time (vss. 13
and 14), not because they haven't gained victory over
Satan, but because they have.

C. Climax of the Christian life: V. 14 - "I have written unto

you, fathers." V. 13 - "I write unto you, fathers." The
apostle does not call them old men, but "fathers." The
believer never grows old, but spiritually the inward man is
renewed day by day. John is speaking about spiritual
development. You never get too old to serve God.
Illustration - Moses and Caleb.

16


NOTE: "Little Children" could refer to "students" of the word;

"young men," may refer to "soldiers" who are
"winning"; "fathers," could be looked at as "saints"
who worship.

NOTE: A father (natural) will care for his children. A father

will "exhort and comfort and charge his spiritual
children." Comp. I Thess. 2:11.

Ill. Family Perils: Vss. 15-26.

A. Avoid the World - Vs. 15-17.

1. Love of the World Denounced: V. 15 - the word for
"world" is used in many different ways in the N.T.; for
example in John 3:16 refers to mankind or the world of
people; Jn. 17:24 speaks of the created world; Jn.
1 7:15, 21 refers to unsaved world; Luke 2:1 refers to
i nhabited world only; I Pet. 1:20 speaks of the orderly
arrangement of the universe. The Gk. word, "cosmos",
means "adornment" from which our word "cosmetic"
comes from.
I n Vs. 15 the "world" refers to the whole evil system
that opposes God. At this present time Satan heads up
this world system. Jn. 12:31; I Jn. 5:19.
The apostle is begging them to "stop loving the world"
and he adds the "Things that are in the world"; not only
this world system, but those things which make it up;
everything that is in opposition to God.

NOTE: Love for the world is shown in at least seven ways:

1. By indulging in its pleasures.

2. By adopting its standards.
3. By copying its habits.
4. By speaking its language.
5. By wearing its fashions.
6. By sharing its ambitions.
7. By submitting to its wisdom.

17


"If any man love the world" - A person cannot love

(continue or practice) this satanic world system and love
God at the same time. Comp. Matt. 6:24; Luke 16:13.
You cannot love God and the world, for the two forces are
at odds with each other.

2. Lust of the Flesh Described: V. 16.

a. The desire of having - "The lust of the flesh" -
"Lust" si mply means a strong desire. This is an evil
desire which finds its origin in the flesh, and
through the flesh, finds expression. The carnal
desires are expressed by Paul in Gal. 5:19.

NOTE: Eve, "Saw that the tree was good for food." She lusted
for the taste. Comp. Christ's temptation, to make stones
i nto bread, was an appeal to the flesh.

b. The desire of seeing - "The lust of the eyes" - This

statement speaks of those temptations which come
to us or enter through the eye gate. A.B.W. says, "It
i s a passionate craving, that vicious indulgence, that
evil-mental pleasure, that is brought into focus by
the eye, but which is out of focus to God."

NOTE: The second part of Eve's temptation, "Was pleasant to

the eyes." She enjoyed looking at the fruit, a thing of
beauty. Comp. Christ's temptation: the devil showed
Him all the kingdoms of the world; he appealed to the
l ust of the eyes.

c. The desire of being - "The pride of life." This is

probably the greatest destructive method Satan uses,
for pride led to his fall. Society in our day uses the
pride of life as one of its strongest selling points.
Ill. liquor, cigarettes, sports, all who use these
products are highly respected people (they think).

NOTE: "A tree to be desired to make one wise" was the third
part of Eve's temptation. Comp. Christ's temptation to

18


come down from the temple in front of a crowd.

People would accept Him as the Messiah. There would
have been no cross, just honor.

B. Abolishment of The World - V. 17 - The world will pass

away, and even the lust that belongs to the world passes
away. "Passeth away" is in the present tense meaning that
i t is even now passing away. On the other hand, "He that
doeth the will of God abideth for ever."

IV. Family Precautions: Vss. 18-23.

A. Dangerous Times - V. 1 8 - "shall come." Jesus warned

about false Christs and that would come between the First
Coming and the Second Coming (Matt. 24:5). Paul
addressed the same subject (I Tim. 4:1-3; II Tim. 3:1-8),
as did Peter (II Pet. 2:1-2; Jude v. 4). "Antichrist will
come"; this word "antichrist" is used only by John. Notice
the word "antichrist" is in the singular (shall come); the
word "antichrists" is in the plural. One (antichrist) shall
come, others (antichrists) are already here (I Jn. 2:18, 22;
4:3; II Jn. 7). Antichrist is one that stands against Christ or
who stands instead of Christ. Antichrists on the other hand
are those who do not confess that Jesus Christ is come in
the flesh (II Jn. 7). Paul uses the term to denote antichrist
as the "man of sin" that will be revealed before the day of
the Lord (II Thess. 2:3).

NOTE: "Last Time" means:

(1) The last period (hour) of time before the end of the
Age of Grace;
(2) The entire Dispensation of Grace; or
(3) The period in which John lived, which was last
hour times; this interpretation seems to be far out.

NOTE: "Last Days" of Israel are not to be confused with the

"Last days" of Church (age) (Isa. 2:1-4; II Tim. 3:1).
"Latter times" - Last years ending this age (I Tim. 4:1).
"Latter years" - Armageddon and the end of this age

19
 (Eze. 38:8,16).
"Latter days" - Future tribulation (Num. 24:14; Dan.
2:28; 10:14).
"Latter day" - Millennium (Job. 19:25).
"Latter days" - Millennium (Hos. 3:5).
"Last days" - End of this age (II Tim. 3:1).
"Last day" - Rapture (Jn. 6:39-40, 44, 54; 11:24).
"Last days" - Tribulation Period (Acts 2:16-21).
"Last days" - First Advent (Heb. 1:1-2).
"Last times" - First Advent (I Pet. 1:20).
"Last time" - Apostolic times and the whole church age
(I Jn. 2:18).
"Last time" - Second Advent (I Pet. 1:5).
"Last days" - Millennium (Gen. 49:1; Isa. 2:1-2).
"Last day" - End of the Millennium (Jn. 12:48;
Rev. 20:7-15).

B. Departure From the Truth - V. 19

1. Physically, they went out from God's people. This was
the outworking of the divine plan of God ("That they
might be made manifest that they were not all of us").
The reason they went out is because "they were
not of us."

C. Discernment of the Truth - Vss. 20-21. The Holy Spirit,

who is the author of the truth, enables us to discern the
spirit of truth and error. In order that one may know the
truth, the anointing of the Holy One has been placed
within. "Unction" in v. 20 and "anointing" in v. 27 mean
the same, and the only place in the New Testament where
these words are used.

NOTE: "Ye know the truth" and "Ye know all things" does not
mean that we can know all the truth in every detail, but
that we are capable of detecting everything that is error
and not truth.

D. Denial of the Truth - Vss. 22-23. Antichrists deny and

repudiate the whole gospel truth. They deny:

20
 1. Father-Son relationship within the Godhead.
2. That Jesus Christ is the Son of God.
3. The only way to have the Father is by confessing that
Jesus Christ is His Son.
4. The only way of salvation is by Jesus Christ: The name
"Jesus" is associated with His humanity (name given to
Him at birth). "Christ" is His eternal name and is
connected with His redemptive work and mission.
Many in the day of John would believe in a human
Jesus but at the same time deny that Jesus Christ was
God (Son of God).

V. Family Protection: Vss. 24-28. Mr. Finlay says, "There are

three safeguards provided for the believer:
(1) The Spirit within;
(2) The Word without; and
(3) The Lord above."

A. Abiding In the Son - V. 24. "abide", "dwell", "sojourn",

"dwell", "lodge". As we "abide" in Him we are protected
against spiritual seduction (v. 26). "Let Christian thinking
always be in your thoughts or continue to live in your
hearts."

B. Assurance Promised - V. 25. The purpose of this verse is

to show that the experience of continuing "In the Son, and
i n the Father" is not temporary abiding; instead it is the
possession of eternal life. Thus, to have fellowship with
God (1:6-7), to be in Him (2:5), to abide in Him (2:6, 24,
27, 28), and to have the Father and the Son (2:23) are all
descriptions of the same experience, namely, eternal life.
This is the promise which He himself promised. (Burdick).

C. Answer From the Scripture - V, 26. John warns that these

seducers will attempt to lead believers astray. (This does
not mean that they will always be successful in doing it.)
John says the reason for writing the epistle is to guard and
fortify them against their teachings.

21


D. Anointing of the Spirit - V. 27. Four truths taught in v. 27 -

(1) Believers can be anointed by the Spirit (v. 27a);
(2) Believers are indwelt by the Spirit (v. 27b);
( 3) Believers can be taught by the Spirit (v. 27c);
(4) Spirit of God will teach you the truth (v. 27d) (Jn.
1 4:26; Jn. 16:13). Pastors and teachers are God's gifts
to the church and they can be used of the Spirit to
i mpart truth to us, but truth comes from the Spirit and
the Spirit alone.

NOTE: Charles Ryrie says: "The difference between anointing

and the indwelling seems to lie in their district
purposes. The indwelling brings the presence of God
into the life of the believer. The anointing, as far as the
believer is concerned, is that he might be taught."

E. Attitude of the Saint - V. 28.

1. Command: "abide in Him" (Jn. 15), "stay in fellowship
with Jesus."
2. Coming: " When He shall appear." The Second Coming
is a:
(1) Sure event;
( 2) Silent event;
( 3) Separating event;
(4) Selective event;
(5) Shouting event;
(6) Satisfying event;
(7) Shameful event. (I Jn. 2:28).
3. Confidence: "Not ashamed at His coming." "Ashamed"
i s the opposite of confidence. The Rapture is an
i ncentive for continually abiding in Christ.

F. Appeal to Sons - V. 29. Since our Lord Jesus is righteous,

henceforth everyone born of God does also practice
righteousness. The practice of righteousness is the
evidence of sonship. There are two "knows" in v. 29. The
first speaks of knowledge that is intuitive or absolute
knowledge. The second "know" speaks of knowledge
gained by experience and observation. (Robertson).

22
 CHAPTER III

FATHER'S FAMILY

If we keep before us the knowledge of those unique privileges

which we believers have received from God, it will certainly build
confidence to appear before the Lord. This chapter begins with an
exclamation of wonder that we should be called God's children (v.
2). There is a note of amazement here. John has spoken, of the
new birth, now he presents his reaction to that wonderful truth.
What an incredible quality of love the Father hath bestowed upon
us. The theme of I John shifts from that of our fellowship with
God to our position with God. We are now sons of God. Amen.
Our present position in title and reality - "children of God" - is not
recognized by this world. We are:

(a) Children in God's family;

(b) Sheep in God's flock;
(c) Pilgrim citizens;
(d) Members in the body;
(e) Priests at God's altar;
(f) Stones in God's building;
(g) Soldiers in God's army;
(h) Dedicated debtors;
(i) Runners in the race;
(j) Ambassadors of the King;
(k) Seeds in a vineyard;
(I) Flour in a loaf of bread; and
(m) A new creation.

I. Privileges In The Family:

A. Father's Love - V. 1
1. This verse describes our relationship in more detail.
The one who experiences this relationship is "beloved
of the Father." The word "behold" means "look."
J ohn was fascinated by the wonder of God's love that
made salvation possible. This love was completely
undeserved, yet it was "bestowed upon us."

23
 2. God's love is unequaled and far exceeds any love of
human origin. (The Greek word is foreign in nature.)
3. God's love is unearned, this love was "bestowed." The
tense of the "bestowed" i ndicates that it is a permanent
possession.
4. We who are loved are called the "Sons of God." This
term emphasizes our relationship with God. Having
received God's love and life, we are born into God's
family.
5. Our relationship with God severs our relationship with
the world. V. 1. "Therefore" shows this to be a
consequence of being children of God. The "world"
refers to those who are still bound by Satan and follow
his philosophy of independence from God. See 2:15-
1 6. The world "knoweth us not." The world does not
recognize us as a part of itself; therefore, it withholds
honor and popularity. The world does not understand
us, our ways, motives, goals, standards, methods and
even our thanking, all which are foreign to this world.
We are called by the Father, and cast off by the world
(John 1 5:18-21).

II. Prospect For The Family: V. 2

An architect knows how a building is going to look before the

construction is begun. The artist knows what a picture will look
li ke before he begins to paint. John could not imagine what we
are to be like, for he wrote, "It doth not yet appear what we shall
be." There are many things about our glorified body we will not
know until we receive one. Some things are not revealed to us in
this life. God on the other hand is the Architect of that glorified
body and we can be certain it will be glorious.

A. Dignity That Is Divine - "Now" without waiting for the

Second Coming. We have present dignity and duty,
although there is a greater glory to come. Look up Eph.
3:15. He has lifted us up and made us Sons of God, a
member of the Royal Family of Heaven. Not a child of
God later on, but "now." What a royal heavenly dignity

24
 the Father hath bestowed upon us.

B. Destiny Is Fixed - John tells us what our future holds for us.
Three things are listed:
1. Our Lord Jesus is coming: this is the blessed hope.
Jn. 14:3; Titus 2:13.
2. When He comes we shall see Him as He is: What a
wonder to see the man Christ Jesus, the one who came
and lived and died that we might live.
3. When we see Him we shall be like Him: "We shall all be
changed" - I Cor. 15:51-53; I Thess. 4:16-17. We are so
unlike Him now, but we "know" - What? "We know that
when He shall appear, we shall be like Him."

III. Purity In The Family: V. 3

I n V. 1 John looks to the past, and in V. 2 he looks to the future,

now in v. 3 he focuses on the present.
Many of us expect leaders to be pure but the Bible is equally
expectant that all believers be pure.

A. I ncentive to Purity - Every one that possesses this hope will

purify himself here and now. (Thomas). The word "hope"
means earnest expectation. In our day, "hope" is associated
with uncertainty, but the Biblical usage is never associated
with the word. Seeing and being like Christ is a sure hope.
Col. 1:27; Heb. 6:19. Purity is one of the requirements of
sonship.

B. I ndividual Purity - "Purifieth himself". How can we purify

ourselves? The blood of Jesus, the pure one, cleanses from
sin (Heb. 9:14). We claim its cleansing, not only when we
receive Him as Saviour, but also when we confess our sins.
In addition, our contact with the Word of God purifies our
lives as we forsake the sins it condemns. Comp. I Jn. 1:7-9;
Psm. 119:9; Jn. 13:10. We are legally cleansed by Christ
the minute we are saved (I Cor. 6:11). John is speaking of
practical holiness of purity that is expected in the daily
walk of the believer.

25
IV. Problems In the Family: Vss. 4-10.

A. Sinlessness - Mr. Walton, commenting on v. 4, describes

these impurities which come under three headings.
1. Description of the Practice of Sin: V. 4. "For sin is
the transgression of the law." The present active
participle (poion) means the habitual doing of sin.
Doing sin is opposite of doing righteousness (2:29).
Everyone that continually practices sin, continually
practices lawlessness. In I Jn. 2:1 "That ye sin
not" is one of the reasons why he writes the letter in
the first place.

2. Definition of the Sin Principle: "For sin is the

transgression of the law." Lawlessness suggests
rebellion, or a flagrant defiance of God. John teaches
that all sin has this character. The Greek grammar
shows that sin and lawlessness are identical with each
other: sin is lawlessness, and lawlessness is sin. When
John speaks of the law he is not referring to the Mosaic
Law, but the general principal of the divine law, that
which reflects the will and character of God.

3. Deliverance From the Practice of Sin: V. 5. "And ye

know that he was manifested to take away our sins; and
in him is no sin." V. 5 states the purpose of the first
coming of Christ. In jn. 1:29 our Lord came to take
away our "sin" - (the root); here in V. 5 He takes away
our "sins" (the fruit).
a. He Delivers Us - II Cor. 5:21. He became our
substitutionary sacrifice, and because He is sinless
He can be our sacrifice.
(i) "In him is no sin" - has to do with His character
- I Jn. 3:5. He knew no sin, He did no sin and
He put away sin.
(ii) "Manifested to take away our sins" - has to do
with cleansing under the Mosaic system, only a
perfect lamb was acceptable as a sacrifice for
sin. Heb. 1:4; I Pet. 2:22-24 tells us that Christ

26
 met all the righteous requirements of God.
b. He Destroys the Works of the Devil - V. 8. This is
a purpose for which Jesus came. There is an eternal
conflict, with final victory over Satan that is certain.

4. Denunciation of the Practice of Sin: Vss. 6-9.

a. I ncompatibility of Sin - V. 6 - Whosoever therefore
abides in Christ - walks and lives in communion
with Him, will not commit, or practice sin. Any
one who loves the Lord Jesus cannot live in
rebellion against God. John states that if there is a
continual practice of sin you do not even know (or
have never known) Him (present tense,
hamartanon). No saving relationship with Christ.
b. Impossibility of Sin - Vss. 7-9. In Chapter 2:1 the
same tender words are used as here in v. 7. "Little
born one" (teknia). The apostle is concerned about
his "little children" that they do not get entangled in
error whether in thought or conduct. John is saying,
"break the spell of the Gnostic charmer." "He that
doeth righteousness," he keeps on doing
righteousness, for "He (Christ) is righteousness."

V. 8 - "He that committeth sin" - John is not speaking

of committing a single act of sin. The present tense
(poion) describes a habitual practice of sin. A person
whose life is marked by the practice of sin is of the
"devil". His spiritual parentage is the same as Jesus said
of the Pharisees in Jn. 8:44.

"He sinneth from the beginning" - this does not mean

that the devil eternally existed as a sinner, for only God
is eternal. This must refer to his beginning as the devil,
or that period of time when all things had their
beginnings (when sin entered, and Lucifer became the
devil in this fall - Eze. 28; Isa. 14).

" Works of the devil" - Satan the original sinner is the

one who works through our volition to produce deeds

27
of sin (acts) which men commit. The purpose of the
i ncarnation (manifested) was to destroy these works of
the devil. These works of the devil are incompatible
with the Christian life.

V. 9 - "Born of God" - found twice in this verse, which

describes what we are. We are Sons of God by a
spiritual birth. "Born of God" speaks of our inheritance
and birthright.

"Doth not commit sin" - the child of God cannot and

will not. The word "commit" i n this verse does not
mean that he cannot sin (commit an act of sin) (or an
exceptional act) but he cannot live and practice
(habitually) sinful activity.
The Greek word here in V. 9 is the word "paieo" which
means to "do", to "commit." The other word for
commit is the word "prasso" which means to practice;
to do sin habitually. No one who has been born of
God makes sin the habit. He cannot go on sinning.

"His seed remaineth, - The reason why he cannot

practice or "commit" sin is that the seed (sperma) the
divine nature "remains" in the believer (the Holy Spirit).
Sperm is the bearer of the genes, which transmit
heredity. God's children do not practice (commit) sin
because of his spiritual heredity, this is contrary to his
very nature. In Vss. 8-9 there is no denying that there
are two spiritual families. The family of God, and the
family of the devil. God's family may be known by the
fact that they practice righteousness. Devil's family may
be identified by their unrighteousness. God is the head
(Father) of one and the devil is the head (father) of the
other.

Looking back over the first nine verses, we see sin is:
(1) Ruinous - v. 3;
(2) Illegal - v. 4;
(3) Unchristian - vss. 5-7;

28


(4) Diabolical - v. 8;
(5) Unnatural - v. 9.

NOTE: One who practices sin:

(1) Transgresses the law (v. 4);
(2) Has not seen or known Christ (v. 6);
(3) Is of the devil (v. 8); (4) is not of God (v. 10).

c. Identification of Families - V. 10 - Matt. 7:20 is

talking about false prophets, but can be applied
here. Someone said there is no middle ground.
Either you are of God, or you are of the devil. "The
children of God are manifest" by a life of righteous
l i ving, on the other side, the children of the devil
are manifest by riotous living.

" Neither he that loveth not his brother"; those who

do not love God's people do not love God and are
not in God's family.
(1) He who does not love God's people is a
member of the devil's family.
( 2) The person who loves God's people is a
member of God's family.

V. Perfecting Love For the Family: Vss. 11-18.

A. Call to Love - Vss. 11-12. The secret of holy Iiving is to

love one another. Christian love not only believes but it
behaves. It is practical; it not only says, but does.

"From the beginning," means from the beginning of their

Christian experience. Comp. 2:7. Paul had preached on
his third missionary journey in Ephesus (Act. 19:10). John
l ater came to the same area, with the same message of
l ove. The message was as old as the gospel itself.

V. 11 explains the absence of love, while V. 10

demonstrates the absence of righteousness.

29


" Message" - I Jn. 1:5 - The word is used to set forth the
fundamental teaching concerning the character of God
(God is light). Here in V. 11, the word ("message") is used
to point out the fundamental duty of the Christian life
("love one another").

V. 12 -shows that hate, the opposite of love, is a mark of

those who are the children of the devil.

There are two examples where love is absent and hate is

present:
(1) "Cain" - He kills Abel, because his own works were
evil, and his brother's righteous. Cain brought a
bloodless, self-made offering to God. He was
disobedient, jealous, filled with hatred, and was a
murderer.

NOTE: "Slew" means "slaughtered", "butchered."

(2) "World" - Vs. 13 - The world here is to be understood

as this world system, or that organized system of evil
which is set in opposition to God and His people ( 2:15-
1 7). The word "marvel" had the connotation of
astonishment; in other words, don't be astonished that
the world hates you. John took it for granted that
the world hates the believer.

B. Challenge To Love - Vss. 1 4-15. We experience the hatred

of the world (v. 13) (Jn. 15:18-19). It is a world of death
and we have passed from death to life. In V. 14 the
evidence of this great change is brotherly love. How great
is the contrast between these two realms: death and life;
hate and love. There is in this world the absence of love
and the presence of hate. Everyone that hates, shows that
fundamentally his relationship to God is wrong (v. 1 5).
Hatred in principle is the same as murder. It is murder in
the heart, and God will judge motives. The steps in John's
argument are these: "not loving" (v. 14) i s hating (v. 15);
"hating is murder" (v. 15); and murder reveals that one

30
 does not possess the life of God (v. 15b).

The word "have passed" is an interesting word; this Greek

word was used in ancient times of people migrating from
one country to another. Loving the brethren is proof that
we are no longer spiritually dead but now have eternal life
(v. 15).

C. Characteristics of Love - Vss. 16-18. Love is a principle

and the supreme example is our Lord Jesus Christ (v. 16).
1. Love is perceived i n Christ - V. 16 - The proof of
Christ's love is, "He laid down his life for us" (v. 16).
" Ought" means to be indebted to, to be bound, to do a
thing, here it speaks of our obligation to reproduce
Christ's self-giving love. Martyrdom of a believer does
not serve the same purpose as the death of Christ.
Redemption was provided by Him at the cross. His
death is salvation related. (Walton). When a believer
lays down his life it is service related. Jn. 15:13.
2. Love is a passion for the brethren - V. 17 - Christian
l ove is not a matter of words, but a matter of deeds. In
2:7 we see the standard for righteousness; the standard
for love is seen in v. 16. Heroic action is not always
called for but a helping hand is always required (v. 17).
Our resources for sustaining life are to be used
sacrificially and sincerely.
"Goods" - we have the capacity for helping others.
When we have a knowledge of human need, do not
close up our bowels to him. "Seeth his brother" - be
ready to respond in self-sacrifice (v. 17). "Shutteth up"
- the danger of selfishness lurks in the heart of each one
of us, so God help us not to look with a critical eye but
ask ourselves, "how do I respond when I see a real
need in my brother." Do we really set our will to "love
people we do not like." Hewitt.

3 . Love is a practice by the brethren - V. 18 - John is

saying don't talk a lot and do little, but do much and
talk little. He is not telling us we shouldn't express our

31
 l ove verbally; we should not stop with talk, but put legs
on our talk - "In deed and in truth." Here is a good
case of actions speaking louder than mere words.

VI. Proving Our Sonship In the Family: Vss. 19-24

I n the last section of this chapter, John is going to discuss two

products which issues from divine love.

A. Assurance - Vss. 19-20

1. Possession of the Truth - V. 19 - The word "hereby"
refers back to the kind of love John refers to in V. 18;
this love acts and is genuine. Nothing is quite like
heart assurance, and the believer knows by the
operation of the new nature in them and the power of
the Holy Spirit, when they do things that are displeasing
to God.

Robertson: "At any future emergency, we shall come to

know by this, that we are of the truth. "Before Him,
or in the very presence of God we shall have confident
assurance, either we shall persuade our heart or shall
assure our heart because God understands us."

2. Personal Freedom - V. 20 - Means to know something

against one, to condemn; because God is greater than
our heart. God's omniscience is linked with his love
and sympathy. God knows every secret in our hearts.

This difficult passage strikes at the very center of

Christian truth (Brooke).

B. Answered Prayer - Vss. 21-24. The believer who does not

have a condemned heart, has confidence towards God - v.
21. The word "confidence" means boldness, frankness of
speech, unreservedness, nothing to hide. Mr. Findley says
it is, "The freedom of happy children who always have
access to the father" (p. 305).

32
 1. Asking - V. 22 - "And whatsoever we ask." "There is
si mplicity in this statement, joy and privilege just in
asking. Many times we ask for things we ought not ask
for. Are there restrictions or conditions to this asking?
Note the answer to this, "Because we keep his
commandments." This means if we expect answered
prayer, we do what He asks us to do. If we are doing
those things that are pleasing to Him, we will not ask
"amiss" Um. 4:3). We will only ask for those things that
will glorify God.

2. Answer - V. 22 - "We receive of Him." Here is a

committment from God to answer prayer for his
children which ask according to his will - I Jn. 5:14-15.
Our Heavenly Father delights to please us when we
please Him. "And do those things that are pleasing in
His sight."

Throughout the Bible we are encouraged to pray. Dr.

Plummer says, "Asking is man's part and Giving is
God's part." Examples; Jeremiah, Jer. 33:3; Abraham,
Gen. 18;23-33; Moses, Ex. 15:23-27; Hannah, I Sam.
1:4-20; Elijah, I Kings 18:36-39; Elisha, II Kings 4:32-37;
Peter, Acts 9:36-42; Lord Jesus, Jn. 11:41-44. All of
God's children are encouraged to pray. It is a special
privilege to do so, and when we pray, and pray in
accordance with God's clearly stated requirements, our
prayers are wonderfully answered. Dixon.

C. Position We Have In Christ: Vss. 23-24.

1. Commencement of Our Position - "And this is his
commandment, That we should believe on the name of
his Son Jesus Christ." Faith is the beginning point, one
must believe. on Christ (not in) in order to be saved.
Rom. 10:9-13; Acts. 16:30-31; Gal. 2:20; I Jn. 5:13.
2. Continuation of Our Position - "And love one another,
as He gave us commandment." Christ gave two great
commandments to sum up all the law and prophets
(Matt. 22:36-40). Notice the "commandment" is

33
 singular instead of plural. Since Jesus gave two
commands to sum it all up, now John gives two for
believers: "that we should believe ... and love one
another."

3. Contingency of Our Position - The present tense used

by John over and over again emphasizes the continual
keeping of the commandments and continual dwelling
i n Him. The word "keep„ means to guard, hold fast,
observe carefully, or to pay close attention. The
word "dwell" is sometimes translated "abide" i n I Jn.
3:24, and other places in I John.

4. Confirmation of Our Position - "And hereby we know

that he abideth in us, by the Spirit which he hath given
us." This is the first reference to the Holy Spirit in the
epistle. This verse teaches that the Holy Spirit is in us
to confirm that God indwells us. Many commentators
feel that the "hereby" of V. 24 answers the "hereby" of
V. 19. That verse (they think) gives the outward
practical evidence that we are "of the truth." This V. 24
gives inward evidence that God dwells in us. We
abide in God and God abides in us through the Holy
Spirit (Jn. 14:10, 17, 23, 17:21). Mr. Bebe says,
"Therefore let God be at home in thee, and be thou the
home of God: abide in God, and let God abide in
thee."

CHAPTER IV

FAMILY FORTITUDE

Many false prophets and teachers had arisen in John's day, and
they were confusing the minds of believers. In 2:18-27 John had
dealt with this subject, now he returns in order to show these
readers the importance of distinguishing between the true false
teachers.

34
In closing out chapter three John states an eternal truth: we are to
believe on Christ for salvation and Him alone. John states there is
a Holy Spirit, and there must be an unholy spirit that can manifest
i tself (not himself) in many different ways and the believer must
know how to discern the difference between false teaching and the
truth. So, in Chapter Four it begins with a strong warning to
believers ("Beloved," little born ones).

I. Discerning the Spirits: Vss. 1-6.

A. Testing of the Spirits - V. 1 - "Beloved, believe not every

spirit." There are two commands before us; stop believing
every spirit, and start trying the spirits. Some were being
carried away by spirits of error, by both Docetic and
Cerinthian Gnostics. "Try" means to prove them, or put
them to the acid test of truth as the metallurgist does gold
and silver. Mr. Robertson says, from the tense of the verse,
"Some were already believing wrong spirits." In Mr.
Naismith's book, p. 194, he gives a wonderful comparison
between false spirits and the true Spirit:

1. Lying spirit - I Kings 22:22

2. Evil spirit - Luke 7:21
3. Unclean spirit - Matt. 12:43
4. Dumb spirit - Mk. 9:17

5. Spirit of a man - I Cor. 2:11

6. Spirit of python - Acts 16:16
7. Spirits many - Mk. 5:9

1. Spirit of truth - Jn. 16:13

2. Good spirit - Neh. 9:20
3. Holy Spirit - Eph. 1:13
4. Spirit speaketh expressly -
I Tim. 4:1
5. Spirit of God - I Cor. 3:16
6. Spirit of power - II Tim. 1:7
7. One Spirit - Eph. 4:4

35


NOTE: There are four kinds of prophets:

(1) False prophet;
( 2) Hireling prophet (known by their message content
and by their converts ; (a true prophet will stand in
the gap and make up the hedge. He wiII preach
the truth without favor, profit, or fear of men).

NOTE: False prophets (preachers as well) can be checked by

their:
(1) Content of their message - V. 3;
(2) Congeniality (popularity) - V. 5;
(3) Commercialism - II Pet. 2:2-3;
(4) Character - V. 4;
(5) Converts - V. 14-16. Comp. Matt. 7:15-16.

These false prophets did not isolate themselves. If they

had, there would not have been grave danger to these
believers, but John says, they "Are gone out into the
world."

B. Traits of False Spirits - Vss. 2-3. They confess "Not that

Jesus Christ is come in the flesh." On the other hand, true
believers, "confesseth that Jesus Christ is come in the flesh
is of God." True confession involves:
(1) Person of Christ, and
( 2) I ncarnation of Christ. The Spirit of God will always
confess (witness) to these two things. Those that deny
the incarnation are linked to that man of lawlessness
who is to be revealed, while the mystery of lawlessness
is already at work (even in John's time). This spirit of
antichrist opposes and at the same time imitates Christ
i n an attempt to dethrone Him. When there is a denial
that Christ is come in the flesh they expose their true
nature and they partake of the character of the one
whom they serve. Eze. 28:12-15; Isa. 14:12-15; Gen.
3:4-5.

NOTE: 1) Jesus is called God - Jn. 1:1, 14; Isa. 9:6; Heb. 1:8.
2) Jesus identified Himself as God - Jn. 8:58; Jn. 10:30;

36
 Jn. 14:9.
3) Jews understood that Jesus claimed to be God -
Jn. 5:18.
4) Jesus is called Lord (Jehovah) - Luke 1:68;
Luke 3:4 6; I Cor. 1:31.

The second thing about these false prophets, not only

do they deny the incarnation but they speak of the
world. This is their sphere and scope since they are
" Of the world."

C. Triumph of The Saints - Vss. 4-5. There are two classes

mentioned in this verse.
1. "Ye are of God,"; the fact that they are of God is why
they have overcome the evil spirits around them. "He
that is in you" refers to the Holy Spirit indwelling every
believer.

The power of Satan may be great, but the Holy Spirit is

more powerful. "He that is in the world" refers to
Satan. The spirit of the antichrist and the spirit of the
world are the same. Jn. 15:19 - "The world loveth his
own."

2. "They are of the world." The apostle is very plain, and

he does not hesitate to put one against the other: they
are of the world; we are of God. The world speaks and
those that have the same mind as the world have ears
to listen.

D. TruthConcerning The Saints - V. 6. John is saying since

our source is God, our message also comes from God, and
he that knoweth God heareth us. But on the other side of
the coin, those who will not hear the truth will not listen to
the true prophet - "heareth not us." A true prophet of God
confesses that Jesus is God come in the flesh, and the
people of God will gladly listen. Burdick.

II. Display of Divine Love: Vss. 7-10.

37
A. Exhortation to Love - V. 7. "Let us love one another." It
seems that John never got tired of giving that same old
message for he had heard that same message from the Lord
Jesus just before He went to Calvary. This love (agape)
is a particular kind of love, self giving, this kind of love
which is characteristic of God. John states that, "Every one
that loveth is born of God, and knoweth God."

B. Evidence of Love - V. 8. According to Mr. Evans, "God is

love," "God is light," "God is Spirit." Spirit and light are
expressions of God's essential nature. Love is the
expression of His personality corresponding to His nature.
It is the nature of God to love. He dwells always in the
atmosphere of love. Just how to define or describe the love
of God may be difficult if not impossible. It appears from
certain scriptures (I Jn. 3:16; Jn. 3:16) that the love of God
is of such nature that it betokens a constant interest in the
physical and spiritual welfare of His creatures, so as to lead
Him to make sacrifices beyond human conception to reveal
that love (p. 39). God is not simply loving, but He is love.
Since God is love in the very essence of His being, it is
i mpossible that He should not love.

I n Romans (Chapter 8), there is a wonderful statement

about the love of God:
(1) Protection of God's love (v. 31);
(2) Provision of God's love (v. 32);
(3) Pardon of God's love (vss. 34-35);
(4) Power of God's love (vss. 36-37);
(5) Preservation of God's love (vss. 38-39).

C. Exhibition of God's Love - Vss. 9-10. The outward flow of

Divine love has found (in time) an adequate expression in
the incarnation (v. 9) and in sacrifice (v. 10). God puts His
love in our hearts so He can love others through us. Love
is given first place in everything. "TowardUs" has to do
with the direction of this love. "InUs" has to do with the
place of this love. (Plummer).

38
 There are five reasons why Jesus came into the world set
forth in 1st John:
(1) He came as a sin-bearer (I. Jn. 3:5);
(2) He came to destroy the works of the devil (I Jn. 3:8);
(3) He came to give us eternal life (I Jn. 4:9);
(4) He came to be a propitiation for our sins (I Jn. 4:10);
(5) He came to be the Saviour of the world (I Jn. 4:14).

V. 10 - The death of Jesus Christ is set forth in the N.T. in a

fourfold way:

1. Ransom: Matt. 20:28; I Pet. 1:18; I Tim. 2:6; Gal. 3:13.

The meaning of a ransom is plainly set forth in Lev.
25:47-49: to deliver a thing or person by paying a
price; to buy back a thing or person, by paying a price
for which it is held in captivity.
2. Propitiation: Rom. 3:25; I Jn. 2:2; I Jn. 4:10. This
word means "mercy-seat" or "covering". The mercy-
seat that covered the Ark of the Covenant was called a
propitiation (Ex. 25:22; Heb. 9:5). It is that by which
God covers, overlooks, and pardons the penitent and
believing sinner because of the death of Christ.
3. Reconciliation: Rom. 5:10; II Cor. 5:18-19; Eph. 2:16;
Col. 1:20. We are reconciled to God by the death of
Christ, by His cross, and by His blood.
4. Substitution: I sa. 53:6; I Pet. 2:24, 3:18; II Cor. 5:21.
In Ex. 1 2 we have the story of the Passover Lamb which
illustrates the real meaning of substitution: one life
given instead of another. Other illustrations are found
in Gen. 22:13; Matt. 23:18.

D. End Purpose of Love - Vss. 11-13.

1. Character of Love: V. 11. Someone once said that
God's wonderful love does not end with Calvary. It
flourishes and is perfected within us. "God so loved" is
a statement that needs to be pondered again and again.

2. Consummation of Love - V. 12.

(a) God is invisible; "No man hath seen God."

39
 (b) God indwells; "God dwelleth in us."
(c) God infiltrates; "His love is perfected in us."
3. Convincing One within - V. 13. "Because he hath
given us of His Spirit." The gift of God is proof of our
fellowship with God.

III. Duty of Love: Vss. 1 4-21

A. Preaching About Christ - Vss. 14-16 - "and do testify."

1. Condescension: V. 14 - "sent the Son to be the Saviour"
(v. 14). J ohn is qualified to bear witness as Jesus had
charged His disciples to do (Acts 1:8). Comp. Jn. 1:14;
I Jn. 1:1-2. The "we" refers to those who were
eyewitnesses of Christ's life while He was here on
earth. Only twice in John's writings does he use the
title "Saviour." Jn. 4:42; I Jn. 4:14.
2. Confession: V. 15 - " Whosoever shall confess." In
contrast with 2:23 " whosoever denieth." This
confession of the Deity of Jesus Christ had to do with
my surrender and my obedience, not just what I say -
(hos can homologesei) - (Comp. I Cor. 1 2:3; Rom. 10:6-
1 2). This confession is the genuine proof of the
fellowship with God (1:3; 3:24). This confession has a
beginning but no end.
3. Consistency: V. 16 - "And we have known." We have
come to know and still know. Confession always
follows (homologeo) experimental knowledge (ginosko)
and confident trust (pisteuo). Believers are the sphere
in which the love of God operates (Robertson).

B. Perfecting In Christ - Vss. 17-19.

1. Confidence: V. 17 - Perfect love gives confidence. In
V. 12 the perfection of love has to do with the
perfection of God's love for us. Here in this verse (17)
it has to do with the perfection of our love towards
Him. The verse is not saying we can love perfectly, but
he has in mind the mature fruit (ripened) of love. In
l ove, only God can love in a perfect way.

40
 " Day of judgment" cannot have reference to, it
cannot mean, the judgment of the wicked (Great White
Throne Judgment - Rev. 20:11-15). Only the wicked
( unsaved) will appear at that judgment.

2. Confirmation: V. 18 - "No fear in love". This fear is

not the fear of dread, for fear cannot co-exist where
there is perfect love. Out of all of our emotions, fear is
the most self-centered. Fear enslaves, and is opposite
of boldness that comes by perfect love. There is such
a thing as "perfect love" because it has been perfected.
The one who still "fears" (dreads) has not been made
perfect in love. (Robertson).

3. Cause: V. 19 - John now goes back to the source of

l ove, "He first loved us." "Loved" refers to a particular
point in history; "we habitually love" (Gk. present
tense). We, on our part, love, because He, on His part,
first loved us. (Burdick). Love finds its origin in God,
for He is the author of love.

C. Practicing of Christ - Vss. 20-21 - "If a man say."

1. Opportunity: V. 20 - Knowledge of His love begets
l ove in return. It shows itself in worship, in giving, in
service and in sacrifice. To say I love God, and refuse
compassion and tenderness to others, is to be a liar.
The one that does not "keep on loving," and the one
that "keeps on hating" does not love his brother whom
he does see, nor God whom he has not seen.
2. Obedience: V. 21 - Our love for the brethren is not
optional. If we fail in our obligation to love our brother
we don't just fail our brother, but we are also
disobedient to a direct command from God. "Love is
not an emotion, but it is a duty required of us at all
ti mes by God." (Ross).

41
 CHAPTER V

FAMILY FULLNESS

This closing chapter has three divisions: I. Conditions of entrance

to eternal life (vss. 1-12); II. Consciousness of eternal life (vss. 13-
20); III. Closing appeal for loyalty to God (v. 21). In the first three
verses of the chapter John sums up the teaching of love to God
and for the brethren. Love to God is connected to our belief in
Christ (vss. 1 7-19). Love for the brethren is one of the evidences of
our new birth (vss. 1-3). Three great truths are brought before us
i n the 1st Epistle of John: (1) God is Light (Ch's. 1-2); (2) God is
Love (Ch's. 3-5:5); (3) God is Life (Ch's. 5:6-21).

I. Priceless Possession: Vss. 1-5.

A. Plan of Salvation - " Whosoever believeth . . . is begotten of

God." Faith is and always will be essential to salvation (Jn.
1:11-12; 3:16; Eph. 2:8-9; Acts 10:43). Biblical (faith)
believing is a lot more than consenting to several historical
facts. It involves commitment to another; it is trusting
yourself to the object of that faith. These Gnostics
(Cerinthian) denied the identity of Jesus Christ (2:2). This is
why the elder insists on this kind of faith. Full surrender to
Jesus Christ as Lord and Saviour will John be satisfied with,
and nothing less.

B. Possession of Salvation - Vss. 2-3. Faith is not only the

source of life (v. 1) but also the secret of our victory (vss. 4-
5). How can we know we are saved (5:13; 4:13).

1.Faith i n the Son: "Believeth that Jesus is the Christ is

born of God." From man's viewpoint salvation begins
with faith in Jesus Christ, and even our faith is God
given.
2. Family that we love: Because we are born of God we
l ove God's family. The word "brethren" is a genetic
term denoting, "having the same Father, coming out of
the same womb, brothers and sisters in the same

42
 family." It is hereditary to love because of the "divine
genes" within us.
3. Father, we are obedient to: "For this is the love of God,
that we keep His commandments." Love will never be
disobedient to the laws of God. Love and obedience
are the outgrowth of faith. These two cannot be
separated. Someone said, "You can obey without
l oving, but you cannot love without obeying." Amen.
It is inconceivable that those who possess eternal life
should not be obedient to their heavenly Father's
commandments.

C. Products of Salvation - Vss. 4-5.

1. Love for the brethren (v. 1 b).
2. Obedience to the Father (vss. 2-3).
3. Victory over the world (vss. 4-5).

The child of God is a believer Godward (v. 1); lover saintward

(v. 1); victor worldward (vss. 4-5).

NOTE: Are we victorious? If you do not overcome the world,

it will overcome you. It is our birth from above which
overcomes the world. Verse 5 implies that this is to be
a daily experience.

4. United witness to the Son (vss. 6-12).

5. Assurance of Eternal Life (v. 13).
6. Confidence in prayer (vss. 14-17).
7. Freedom from practicing sin (vss. 18-21).

II. Proof of Possession: Vss. 6-12. John calls upon three

witnesses to testify of the truth concerning Jesus Christ. These
three agree that He is worthy of our trust.

A. Witness of the Water - "This is he that came by water."

The word "witness" occurs six times in Chapter 5. Faith
rests upon a solid foundation, our Lord Jesus as the Son of
God. He is the faithful witness (Jn. 18:37; Rev. 1:5, 3:14).

43
 There are two schools of thought in regard to V. 6. One
thought is: the water refers to Christ's baptism, the blood is
His death. The other is: the water and blood that
flowed from the side of Christ at His death. The word "by"
means "by means of or through water," may indicate that
the Lord Jesus fulfilled His mission by baptism when He
began His public ministry and by the bloody death with
which He finished it (Matt. 3:16; Jn. 19:30). Then the
"water" calls attention to the historical appearance of our
Lord Jesus -- His life; the "blood" points to His death. His
earthly ministry began at baptism, and ended in blood.

B. Witness of the Blood - The blood is a theme that runs

through the entire Bible. Heb. 9:22 shows forth the
i mportance of the blood. I Pet. 1:18-19 sets forth the
redemptive power of the blood. The blood:
(1) Frustrates demon power (Rev. 12:11);
(2) Is the pathway to peace (Col. 1:20);
(3) Our communion depends upon it (I Cor. 11);
(4) Enables you to love unlovable people (I Jn. 4).

C. Witness of the Holy Spirit - "And it is the Spirit ... the

Spirit is truth." The Holy Spirit is introduced as the agent
by whom the life of the risen Lord is perpetually bestowed.
He also interprets to us the work of Christ (Jn. 16:13-14).

D. Witness of the Father - V. 9.

1. Comparison: God's witness is greatest of all. Behind
the witness of Christ and the Spirit there is the witness
of God Himself. In the Gospel of John, many times we
read of the Father's testimony to Christ (Jn. 5:36-37). At
His baptism, Mountain of Transfiguration, etc. "If we
accept the testimony of men when it satisfies the
conditions of evidence required by law, much more are
we bound to accept the witness which we possess in
this case, for it is the witness borne by God Himself."
(Brooke).

E. Witness Within - V. 10 - This is the witness of personal

44


experience and confirmation. Each believer possesses

Christ dwelling within. Maybe the "witnesses" in vss. 6-9
could have reference to external witnesses. Here in this
verse there is a witness within that is heard and recognized
by one that "believeth on the Son of God." (Rom. 8:16;
Gal. 4:6). "Within himself," the entire God head indwells
all believers. There i s a "wonderful sense of change which
comes over the believer," the "wonderful power which
goes with the Word of God," and the " wonderful peace
which comes to us through believing in Jesus." But, there
i s a sharp contrast between the one who believes and the
one that does not: "hath made Him a liar." (C. H.
Spurgeon).

F. Witness from the Word - V. 11-13 - Notice several facts

about eternal life:
(1) Eternal life is different from physical human life (v. 1 2);
(2) Eternal life is a present possession (v. 11 - "hath"),
Comp. Jn. 5:24; Jn. 3:36;
(3) Eternal life is a free gift (v. 11 - "given"), Comp. Rom.
6:23; Jn. 10:27-28;
( 4) Eternal life is in Jesus Christ alone, "and this life is in
the Son" (v. 11), Comp. Jn. 1:4; Jn. 5:24; J n. 10:10; Jn.
1 4:6;
(5) Possessing Christ is possessing eternal life (v. 1 2),
Comp. Acts 4:12; Jn. 1:12-13;
( 6) Those who possess eternal life know about it (v. 13),
Comp. 4:13; 3:14;
( 7) Those who do not possess eternal life, are still in a state
of spiritual death, darkness and depravity.
(a) Eternal Life is present (v. 11 a).
(b) Eternal Life as to provision (v. 11 b).
(c) Eternal Life as to possession (vss. 1 2-13). R. C.
Henderson.

NOTE: (1) We know we have eternal life (v. 13).

(2) We know He hears us (vss. 14-17).
(3) We know we sin not (v. 18).
(4) We know we are in God (v. 19).

45


( 5) We know the Son of God is truth (v. 20).

Ill. PrivilegeofPrayer: Vss. 14-17. Prayer is one of the most

i mportant subjects in the Bible, yet we do so little of it even
though it is commanded by God. We must believe on the
name of the Son of God for eternal life (vss. 10-13); and
believe in the name of the Son of God for answered prayers
(vss. 14-21).

Prayer was important in the life of our Lord Jesus:

(1) His ministry commenced by prayer (Luke 3:21).
(2) His ministry continued i n prayer (Mark 1:35-38).
(3) His ministry counted on prayer (Luke 5:15-16).
(4) His disciples were chosen by prayer (Luke 6:12-13).
(5) His miracles were consummated by prayer
(Matt. 14:14-23).
(6) His ministry was concluded by prayer (Matt. 26:39).
(7) His ministry in heaven continues i n prayer
(Heb. 7:25; 7:7). Strauss.

A. Simplicity of Prayer - "if we ask" - V. 14.

B. Sincerity of Prayer - "ask anything according to his will."
C. Satisfaction of Prayer - "he heareth us."
D. Security of Prayer - "we know that he hear us."
E. Special Prayer Called For - "he shall ask" - V. 16.

NOTE: (1) Prerogative of prayer (v. 14a);

(2) Principle of prayer (v. 14b);
(3) Promise of prayer (vss. 14c-15);
(4) Problems i n prayer (5:16-17). R. C. Henderson.

NOTE: V. 16 - Here is a case of a sinning brother, and

brotherly love, that teaches us to pray for him. Sin
l eads to death, physical death, I Cor. 11:30. The object
i s the preservation of his life, the outcome . . . "He shall
give him life." Some commentators seem to think the
"sin unto death" is continual unbelief (doubtful). It
probably is a state of sin willfully chosen and persisted
i n that man's life. John does not forbid intercession, all

46
 he says is that he does not command it.

IV. Promise of Protection: Vss. 18-20. We don't have to feel or

wonder, there is something better, "knowing." Look at the:

A. Assurance - V. 18 - "But he that is begotten of God keepeth

himself."
B. Acceptance - Vss. 19-20.

V. Plea of Precaution: V. 21.

A. Duty to Accept - "keep yourselves."

B. Danger to Avoid - "from idols." Comp. 3:1-3, sin of
i mmorality; 5:21, sin of idolatry. Two prevailing sins that
characterize the last of the last days before the Lord's
Coming.

47
 Reorder Address:
Fellowship Tract League
P. 0. Box 164
Lebanon, Ohio 45036