Comments for December 16

I find it quite frightening how easily these men draw the wrong conclusions from the right knowledge and make it seem to stem from the correct logic. It is frightening because it is a mistake that is so easy to make, and it is frightening because of how difficult it is to assess whether the views of others interpret scripture aright. We must have faith in God's guiding hand in these issues.

Zophar responds for the second time.

This vitriolic invective which comes from Zophar's mouth is actually directed at Job. He is suggesting that each of the accusations that he seems to be making generally is actually true of Job.

v.29 - It is clear that, like his friends, Zophar has concluded that Job deserved what he got because of evil which he must have done, and has spent quite a bit of this chapter speculating on what it might have been. These three men, even if their true desire was to comfort, which I personally doubt, only succeeded in making Job's life more miserable. We need to beware of this, that when we comfort others, we do it according to the words of scripture, else we may instead put a stumblingblock in our brother's way, as Job's friends did, and make the problem far harder to bear.

20:29 Zophar seems to be no longer concerned to help Job. This long invective ends with Job being equated with 'the wicked'. Do we ever think of our brethren like this - wicked because we cannot understand what they are doing or suffering?

20:2 So Zophar is answering in 'haste' - 'Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.' (Ecclesiastes 7:9)

JOB 20. Once again we see in Zophar’s response just how rough and crude this man really was. He displays no refinement in how he speaks to Job. He was incapable of understanding Job’s thoughts and argument. Zophar is saying that from the time of creation(4), the wicked might exult in his in his ways, but it would be short lived(5). A sinner could find no escape from God.

I find it hard to imagine that Zophar really believed Job was so bad. In almost every verse of this chapter he describes the thoughts and the actions of wicked, and says how God will punish such a man. But at the end of the book God reveals His Own view of these three friends, and asks Job to pray for them, for "ye have not spoken of Me the thing which is right, like My servant Job." (Job 42:8).  This leads us therefore to realise that God does not always punish the wicked "when he is about to fill his belly" (Job 20:23), as Zophar says.

The popular saying: with friends like these who needs enemies rings true.  Now the accusations have become more bitter and caustic.  Zophar is talking about the wicked and their demise in general, but really it is a veiled accusation against Job. Zophar blames Job for becoming a rich man on the backs of the poor (v.19 see 1:3).  Job's friends, who have equated his punishment with sin, are now rubbing it in.  Their hypocritical self-justification will not be allowed to continue, as we will see.

V.29 Having drawn his picture, Zophar stepped back to admire it, and hold it up, so Job might see himself in it; using similar language to that of Bildad (Job 18:21) This he said was a portion of a wicked man.

20:4-5  Zophar accuses Job of being wicked and implies that Job should have understood that his prosperity would be short lived. He tells Job that he should have expected to lose all his goods because he was wicked.

20:10  The mention here of ‘children’ may well be a snide comment to Job about his own children who are all now dead.

Zophar rails against the rich who have made their wealth on the backs of the poor (v.19).  He infers that Job is one of those wealthy individuals.  Job was indeed a wealthy man (1:3).  He, also, was God-fearing and upright (1:1).  As such, he would not have gained his wealth at the expense of the poor.

20:5-7  It is no comfort, even if it is true which it often is not, to say that the wicked do not prosper for ever when one is in deep despair. This is tantamount to saying ‘don’t worry, things will get better’.   

The friends of Job are eloquent in their rhetoric, and some of the things they point out are true.  However, they miss two very important points.  The first is that God is the only judge of man - man has no authority to judge another.  God will determine with absolute accuracy if man has been faithful to Him.  God knows that man is not perfect, as all men sin and are worthy of death (Rom 5:12).  But, He is willing to forgive man if his heart and spirit are right (Psa 34:18).  And so, the second point is that God is merciful to sinners.  The scriptures abundantly show the mercy of the LORD, for example (Psa 118:2,3,4,29) The friends of Job accuse him of wickedness and have condemned him to eternal death.  First they have no right, or capacity, to determine the spiritual quality of a man (Rom 2:1). Paul tells us that we cannot even judge ourselves (1Cor 4:3). And then, they certainly have no mandate to pass the sentence of death on an individual (Luke 6:37).  Job and his friends are under the watchful eye of the LORD.  Divine justice will prevail (Psa 37:32,33).

20:27 Zophar has, whilst speaking in the third person – that is generally – has, in fact, been directing all his venom at Job. And now he appeals to God! God will judge! But his inference is that God will judge because Zophar knows that he is right in his assessment!

20:3  Zophar’s arrogance is that he claims that he cannot but answer because of his wisdom! How often do we think that we know the answer and open our mouths without thought.

Job 20:1-3 - Zophar is insulted and exasperated: V3 - "I have heard the check of my 'reproach'" [Heb. "kelimmah" (3639) means "disgrace, confusion, dishonor, reproach, shame, insult", etc. derived from "kalam"] is perhaps said in response to "ten times have ye 'reproached' [Heb. "kalam" (3637) means "to wound, to taunt, to insult, ashamed, put to confusion, reproach, shame, hurt", etc.] me".

Job 20:4-11 - the prosperity of the wicked is short-lived: V9 - Zophar cruelly reworks Job's soliloquy (Job 7:8-10); V10 - even his children will be forced to seek the favour of the poor; V11 - the wicked die at a young age - refuted by Job (Job 21:7).

Job 20:12-19 - sin and its retribution: V12-13 - the wicked savours sin; V14-15 - sin swallowed becomes poison causing ill-gotten riches to be vomited; V19 - Zophar seemingly infers Job got his wealth unfairly by oppressing the poor - Eliphaz previously noted Job's charity (Job 4:3-4).

Job 20:20-22 - the wicked cannot escape from his inevitable punishment:

Job 20:23-28 - God's vengeance on the sinner: V23-24 - Zophar says God targets the wicked and doesn't miss; V26 - a "fire" [Heb. "esh" (784)] for whose blazing there is no natural explanation perhaps reminds of a prior "'fire' [Heb. "esh" (784)] of God ...from heaven" (Job 1:16); V28 - perhaps a reminder of the great flood (Gen 7:6,21,22,23).

Job 20:29 - Zophar's conclusion - his philosophy summarised.

20:19 This accusation of Zophar runs counter to what Eliphaz had said earlier – Job 4:3 – but seeks to believe the worst of Job’s behaviour.

20:11-13         Zophar is here, by the way he uses the way “though” is implying that this is how Job is. However if Job were to say that this were not so Zophar would be able to say that he was not speaking of Job in particular but just making general comments. We need to be careful that we do not behave in such a way when we talk with others.

HONOURABLE ARGUMENT

Zophar was just like the rest of us. Right from infants we quickly learn that the most important person in the world is ourselves. So when Zophar responded to Job, it was not because he wanted to speak the truth, or because he wanted to defend God, though these may have been part of his motivation, but his main reason for his reply was that he felt dishonoured.

He said, "My troubled thoughts prompt me to answer because I am greatly disturbed. I hear a rebuke that dishonours me, and my understanding inspires me to reply." (Job 20:2-3)

Let's just think back to arguments we have had in our own lives. Was it because of a pure motive that we entered the argument? Was our motive to defend truth, to uphold the oppressed (someone other than ourselves), to honour God, or to turn a sinner from the evil of their ways? Or was it (be honest now) because we were offended, dishonoured or ill treated? God wants us to leave our defending of ourselves to him. "Vengeance is mine, I will repay," says the LORD. (Rom 12:19)

So let's think twice before we plunge into our next argument or burst into self righteous anger. Let's make sure that what we do and what we say is motivated by our honour of God.

20:2    Zophar is saying that he cannot but speak because of his feelings. Whilst this might seem a laudable attitude in reality it is a selfish attitude. No regard being given to the one to who the words are going to be spoken. We can be like this when we “know” what needs to be said but do not consider how we are going to say it or the impact our words will have on the one we feel the need to tell them what we know to be the case.

20:11   Zophar’s assertion that Job’s sins will “lie with him in the dust” is an attack on Job’s belief in resurrections and a blessing form God as Job had spoken in Job 19:25-27

Be careful what you say

The problem here is that while Zophar's observations about the wicked may be broadly correct, or it may not, but in any case they are likely to be construed by Job as an accusation against him. Take for examplev28-29

"The increase of his house shall depart, and his goods shall flow away in the day of his wrath.

This is the portion of a wicked man from God, and the heritage appointed unto him by God."

Can you imagine for example if you, age 18, had just been involved in a car crash where an elderly man didn't see you and backed straight into you. While it was obviously the old man's fault, how would you feel if the bystanders started talking to you about how many accidents they'd seen caused by young drivers? Why would they bring that up at this time?

If we are purely logical about it (and who can be logical when in the heat of an argument?) we could see that Zophar is merely telling job that the wicked have their come-uppance. They get what they deserve. But why should he be mentioning it at this sensitive time? We can see how this could be taken badly by job, for the increase of his house had departed, his goods had flowed away, and it did appear like God was punishing him.

Later in the discourse the friends throw of all constraint and start accusing Job of being wicked (example Job 22:5-10). Isn't that sad, when they had initially come to comfort him?

20:12   Whilst Zophar is, allegedly, speaking in general terms about the wicked he is clearly aiming his comments at Job. So he presumes that Job delights in wickedness. This contradicts directly God’s assessment of Job – Job 1:8.

20:2  The idea that once one has formed a view it should be expressed immediately is so common today. In this day of the instant sound bite. However such an approach runs counter to the safer approach of carefully considering what one is going to say before speaking.

20:5    By the use of inference and innuendo Zophar is making a statement which e expects Job to apply to himself – namely that he is wicked and his wealth has been short lived because of that. But it is said in such a way that if Job were to challenge Zophar the response could be “well I am not speaking of you directly, but if the cap fits wear it”. We should be very careful not to hide behind such an approach when we are talking with anyone that we feel needs our “help”.

DISCREDITED

We get heated up really quickly when someone dishonours, insults, or discredits us. Zophar the Naamathite was no different. It seems that Job's arguments had pushed Zophar's buttons and now he was about to let fly. "My troubled thoughts prompt me to answer because I am greatly disturbed. I hear a rebuke that dishonours me, and my understanding has inspired me to reply." (Job 20:2-3).

When Job's friends began to argue with Job, they did it because they were afraid God was being discredited. But the focus had moved. In Zophar's speech it was all about the perspective of his own wisdom and he didn't seem to consider how God might be feeling in all of this.

Are we as quick to stand up for God as we are for ourselves? Probably not. So let's shift our paradigm to make God the centre of our world instead of ourselves.

20:22 Zophar is telling Job that even if he were to have possessions he would not be satisfied and he would be afflicted by the wicked. So Job, in his destitute state, is reproved by Zohar who told him that even if things were different Job would suffer! What words of comfort!

20:6-8  Zophar’s point is generally true it is, actually, a barbed and critical comment about how he sees Job. We must be careful in our dealings with others not to use general true statements to criticise others.

20:23 so arrogantly Zophar now speaks on behalf of God saying that he knows what God will do to Job

20:23 so arrogantly Zophar now speaks on behalf of God saying that he knows what God will do to Job.

20:10 It is evident that Job had cared for the poor but the inference here is that Job will not do that but his children will. A sad comment given that Job’s children are all dead now.

20:1 Zophar’s “therefore” links his words with Job’s comment sin the previous chapter.

Job speaks of the consequences of his life if he was godless. Zophar takes this up to continue to reprove Job,

By implication he is of the view that the punishment Job speaks of in 19:28-29  will apply to Job.

20:2-3 Zophar’s word are not based on reson They are based on his own feelings about the situation! How often does reason get forgotten and our own “wisdom” substituted for sound reasoning when we are sure that we know all the answers?

v.12 - Here are some other passages where the idea of God destroying with His own sword is intimated: Psa.17:13 Isa.10:5, 13:5 Jer.47:6,7, 51:20-23.

2:3 The phrase 'meek of the earth' Psalm 76:9 Isaiah 11:4 Zephaniah 2:3 provides comfort to those who are struggling to maintain His standards in a difficult environment. The Psalm shows, in principle, that He is concerned for those who are 'meek' in that He has already saved some in this position. Isaiah shows that His judgment will be on behalf of those. Zephaniah shows a specific occasion - the Babylonian invasion - which will manifest His care for the 'meek'. This is why Jesus says 'blessed are the meek ...' Matthew 5:5

v.15 - Here we see yet again God's description of the pride of man. Notice this is man making himself God - using the phrase 'I am, and there is none beside me' - the worst kind of pride, but that which we see about us every day in our current Godless century.

2:3 In saying 'it may be that ye shall be hid …' the prophet makes a play upon the name Zephaniah which means 'Hidden with or of God'.

:2 As Zephaniah spoke during the reign of Josiah we will not be surprised to see similar language to what we find in his contemporary Jeremiah the 'fierce anger' is also found in Jeremiah 4:8, 12:13, 25:37,30:24,51:45.

2:8 Moab and Ammon do not escape that judgment of God because of their hatred of, and scorn for Israel in her calamity.

V.3 The meek of the earth are urged to seek the LORD. Their meekness is rather a humility, not primarily towards man, but towards God. A bowing down before Him.1Pet 5:6

V.8-11 Since Israel have never yet fully occupied the territory of Moab and Ammon, this prophecy still awaits its great fulfilment.

Not only does Zephaniah pronounce punishment upon Judah, but he also prophesies destruction against the heathen nations.  The reprieve of Nineveh and Assyria, resulting from Jonah's visit there, has gone, and they now face punishment (v.13).  (Nineveh was destroyed in 612 BC).  The punishment of the heathen nations will take place again when Christ returns.  Zephaniah forecasts that event in Ch. 3 in keeping with the dual nature of Hebrew prophecies.

As God speaks through other prophets, now Zephaniah lists God’s punishments on Judah’s neighbours, in Zeph 2:4-15. The Assyrians who took Israel in the north captive, are also to be reduced to nothing. Nineveh will be desolate, and dry like a wilderness.

2:13 Josiah reigned when the Assyrians were in the decline and Babylon was in the ascendancy. The prophecy of the overthrow of Assyria was fulfilled shortly after the time of the prophet. However he also predicts the overthrow of Babylon – Zeph 2:15 – using language similar to the contemporary prophet Jeremiah.

2:15 In saying ‘I am and there is none else’ echoes the language that Isaiah spoke about Babylon – Isa 47:8

2:4-9   The judgement upon the surrounding nations is echoed by the later prophet  – Jer 46, Jer 47 - 49 which was fulfilled by the Chaldeans over running the middle east.

Vs.1-3 Zephaniah has pronounced the judgements that will befall his people.  Nevertheless, he exhorts the people to repent and turn to the LORD.  As was pointed out in the Job comment, the LORD is merciful.  If one repents of his sin, the LORD is willing to forgive.  He is not anxious to declare judgment (2Pet 3:9).  We are told to emulate the LORD (Matt 5:48).  Perfect in the KJV means complete in moral character.

2:9 To anyone who was aware of what had happened to Sodom and Gomorrah the way in which God spoke of Moab and Ammon would have been terrifying. The faithless Jew maybe would have rejoiced but the faithful Jew would have been saddened that things had got to such a state in those countries that God was going to bring judgement upon them. How would we respond if we heard such pronouncement against countries in the world?

This chapter's theme is pride and arrogance. Notice how it is developed in these verses: 3, 8, 10, 15. Who do these words apply to, and what is the antidote in the chapter?

2:10 Moab and Ammon’s problem? Simply put is was a lack of compassion for Israel. God had said – Gen 12:3 that he would bless those that cared for Israel and curse those who did not. Here we see God keeping His word.

2:1     Speaking later than the prophet Hosea Zephaniah draws on the sentiments of Hosea saying of Israel that they were ‘not desired’ which echoes Hos 1:9

2:12  Zephaniah assures others that the Babylonian attack will not be restricted to Israel.  The mighty Assyrian will be destroyed and then also Ethiopia. Other prophets show in fact that the whole Middle East region was overrun by the Chaldeans.

2:11    That the false gods will be “famished” and that God will be worshipped by nations from their place speaks of the time when the kingdom of God is restored on the earth.

2:14 the way in which the prophet speaks of animals being in the midst of Nineveh is speaking of the total destruction of the city and its replacement with fields. This actually happened when the Assyrian was overthrown by the Babylonians. 

2:15     “dwelling carelessly” means that the Assyrians had no time for God.

2:8-9  Doubtless the people in the days of Zephaniah were aware of what the nations of Ammon and Moab were saying and plotting against Israel. Maybe the people did not give much consideration to what God might have thought. However the prophet reassures them that God was well aware of what was being said. We should take comfort from this when we hear and see blasphemy and opposition to Israel. Our God is well aware of what is happening and will intervene in His own good time.

2:3      During the reign of Josiah the king was faithful but it would appear that the vast majority of the people only served god “feignedly” – Jer 3:10 – so Zephaniah here appeals to the few faithful calling them “meek”.

Zeph 2:1-3

Looking at this in the light of the larger context Yahweh prophesies judgment—only not just on Assyria but on the whole world. With this thought in mind, chapter two opens with an appeal to God's people to gather together. This is not merely a plea to congregate, which may indeed be implied, but it is not the main thrust of the advice given here. Rather, it is to gather one's thoughts, to meditate, to pull things together in one's mind, to think about their consequences on the nation, on the individual, on one's loved ones. God wants us to consider these things as a first step toward repentance, so he says, "Change direction, turn to righteousness and perhaps you will be hidden during His anger."
"Perhaps" might throw a person into discouragement or doubt, but God is not playing with our emotions. The measure of doubt expressed concerns whether men will repent. We must never forget that God is a God of salvation. He is a God of deliverance. It is His desire to deliver and to protect, and certainly He is never without means to save. Nothing is too hard for Him, if we give Him a chance, which is why it says, "Seek the Lord now, before the destruction comes." This is the warning: "Watch, but don't just stand there passively! Gather your thoughts and think about the implications of this. Where is it leading?" He is appealing to us to respond.

2:2     Josiah, the king of the throne in the days of Zephaniah’s prophecy, was a good king. However the prophet warns against the fierce anger of the Lord. From this we conclude that even though Josiah was a faithful king his subjects did not share his commitment to faithful service of God.

2:8-9   Zephaniah was contemporary with Jeremiah – at least for part of Jeremiah’s ministry. It seems that he had passed off the scene at the end of Josiah’s time. 

Isaiah prophesied about Moab Isa 15 & 16. A period of around 150 years passed then Zeph 2:8-9records another, very brief, judgment on Moab and then less than 50 years later Jeremiah pronounces judgment on Moab.

2:15 Whilst this is the only place in scripture where it is sad that people will wag their head a similar idea relating to the fall of Assyria is found in Nah 3:19

2:3 The teaching that some might be “hid” is seen earlier – Psa 64:2 – when David speaks to God asking for protection.

2:3 The society in which we live does not encourage anyone to “seek meekness”. In fact those who do not resist are trodden down. They have no voice so they suffer. On the other hand the Creator is seeking “meek” men and women. Men and women who are willing to humble themselves before Him. We must realise that it is not possible to be assertive and belligerent in our daily lives whilst, at the same time, striving to develop meekness.

2:3 the “meek of the earth” that Zephaniah is speaking to are those who would be faithful to God in the midst of a disobedient nation. Meekness does not sit well with the oppression that such individuals would experience when they sought to live righteously. The great temptation would be to hide their faithfulness.

The same is true for us today. It is relatively easy to be faithful in the company of fellow believers but far more difficult when surrounded by aggressively opposing individuals.

2:7 This is one of the many places I Scripture where we learn that the captivity by the Chaldeans was to terminate with the Jews returning to their own land.

God in His mercy was concerned both toe punish and restore his people.

2 v. 1 - The word advocate here is the only occurrence outside the discourse of John 14-16 of the Greek word 'parakletos', translated 'comforter' in that speech. Clearly here the reference is to the resurrected Jesus. There is much to be gained, I believe, from transferring this piece of knowledge back to Jesus words to his disciples just before his death in John 14-16, where he promises that a comforter will come, and thereby drawing the possible conclusion that he was talking primarily of his own resurrection, rather than the visit of the Holy Spirit to the disciples in Acts 2. A consideration of passages like John 14:16-18 with this in mind, I think, is quite instructive.

1:4 In saying 'that your joy may be full' John is reminding his audience of things that he had already recorded of what Jesus had said on the night he was taken captive. John 15:11 16:24 Look for other language from John's gospel - particularly chapter 13-17 in the rest of the letter.

2:4 The threefold phrase 'he that saith' 1 John 2:4,6,9 shows that there is a direct relationship between what we claim what we actually do and what we are. It is what we do, not what we say, which actually speaks of how we are.

2:19 In saying that they 'went out' John likens those who left the ecclesia to Judas who 'went out' (John 13:30)

1:6 'walk in darkness' quotes John 8:12. The contrast is being drawn between those who follow their beliefs and those who do not. Consider :6-10 where John contrasts what we might say with what we might do.

2:1 'Advocate' is the Greek word 3875 translated 'comforter' four times John 14:16, 26, 15:26, 16:7 So we see again John is developing what he has written in his gospel.

Jesus' sacrifice is a representative one and does not cover the world's sin by way of substitution (2:2).  He does not love the world at large (2:15-17; John 17:9).  He came to save those who would turn to him from the world (Gal 1:4; Titus 2:11-14).  Christ is only interested in those who will do what He asks (John 15:14).  To be accepted by Him demands three stages of obedience: belief; baptism; and walk (continued acceptable conduct). 

1:5 What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on God.

(1:5) In saying ‘God is light’ John develops a theme which he has in his gospel(John 1:4,9, 8:12, 9:5, 12:35,36) The light of God was manifest in the ‘face of Jesus Christ’ (2Cor 4:6)

(2:19) Continuing last year’s comment on ‘went out’ Cain ‘went out’ from the presence of the Lord (Gen 4:16) showing that sin separates from God which is one of the themes of this letter.

A friend once said "remember the three L's. God is light, God is love, God is life" - 1:5; 4:8; 5:20.

2:1 Christ is a comforter to His brethren (advocate means comforter).  Advocate in the modern sense means one who pleads your cause to someone else.  A lawyer, for example in a legal setting, pleads your case before a judge or jury.  But that is not the role of Christ.  He is not sitting at the right hand of His Father pleading our case to Him.  True believers have direct access to Yahweh if we approach Him in the Name of Christ.

1:5 -  God is - Light - Strongs #5457 - absolute & underived, Greek word Phos, were we get the English word phosphorous from (something that shines in the dark)

- so God is absolute, without beginning or end

- interesting that when Jesus was spoken of in John 1:9 - that was the true light, this is the same Greek word phos, so perfectly did he manifest God's character

v.7 - 'if we walk in the light...we have fellowship, fellowship is predicated upon walking in the light

- this would now be the 1st of 7 tests of true discipleship

v.8 - 2nd test - false sanctity produces self-deception

v.10 - 3rd test - false righteousness

2:4 - 4th test - false allegiance

v.6 - 5th test - false association

v.9 - 6th test - false love

4:20-21 - 7th - the test of genuine discipleship

We cannot divorce doing the truth - from just believing the truth!phosphorous

1:6-10  A progression ‘if we …’ these are not unrelated issues. They all relate to each other. Having assented to the first four we need to recognise that ‘the motions of sin’ still work in us. To deny this is to lose our understanding of the sacrifice of Jesus.

1:3 John emphasises ‘seeing’ as we saw when commenting upon chapter 1. Now he tells us that keeping  his commandments is the evidence that one ‘knows’ him. So it is not simply a matter of knowing facts about Jesus. It is a matter of knowing how he responded to situations and emulating that behaviour.

2:15-17 The world that we live in differs very little from that of John. Ours is filled with violence and immorality. In many sectors of society; bribery, theft, and deceit are woven into the fabric of daily life. We must at all times remember that each one of us has been bought with a price, a life. We have committed ourselves to serving our Master. We all live in the world, but not of it. For if we were of the world, then we could not be followers of Christ.

2:9-10 The contrast between attitudes towards our ‘brother’ shows how simple it is to measure our love for God.

Until it was recently pointed out to us, we never realized that this letter has no salutation, also there is no direct mention of the writer.

2:8      Jesus gave the ‘new commandment’ in John 13:34

1:8,10 We are sinners, and yet we can have fellowship with the Father and the Son (1:13).  This is only possible if we confess our sins (1:9).  And so, the theme of mercy and forgiveness that we have seen in the Job and Zephaniah readings continues.

2:9-11 We shall be judged on how well we treat our brothers and sisters. If we willingly separate ourselves from the community of Christ, we cannot hope for mercy at the judgment seat.  We are in equal danger if we remain in the community but do not take an interest in the physical or spiritual welfare of our brothers and sisters.

2:15,16 The factors involved in loving the world are enunciated here.  Pride of life in the KJV really means pride in possessions, and is translated that way in the ESV.

2:22 There are those who outright deny that God or Jesus exist.  But there are those who do not recognize God and Jesus as separate persons. They lump them together as a trinity, with the Holy Spirit, as being one person who has three parts.  This idea is both ridiculous and blasphemous.  Both atheists and Trinitarians are both qualified to be called the antichrist.

2:11 Whilst we might think it is light that ‘blindeth’ our eyes John says it is ‘darkness’ which has that effect.

RELATIONSHIP WITH JESUS

Have you ever wondered how to build a relationship with Jesus? It was probably easy for his disciples because they were with him, could speak to him, see him and hear him over the time they were with him. They became good friends. But for us it is a little different. Jesus is not physically here with us, and yet essentially the same thing that made the relationship between Jesus and his disciples so strong is the same thing that can grow our relationship with him.

John, one of his disciples, talks about coming to know Jesus. How do we do that? He says, "We know that we have come to know him if we obey his commands." (1John 2:3) He continues, saying, "The man who says, 'I know him'; but does not do what he commands is a liar, and the truth is not in him." (1John 2:4)

In order to get to know Jesus we need to obey him. By doing the things he tells us to do, we begin to live the way he lived, and we start to understand who he is and what he is like. Jesus took it further than knowing. He said, "You are my friends if you do what I command." (John 15:14)

So let us begin to build a relationship - a friendship - with Jesus by doing the things he tells us to do.

1:8-9    Life in Christ is not about never sinning, it is about recognising our sins and making confessions and asking for forgiveness. It is hard for ‘the flesh’ to acknowledge its errors but that is what is required, not a denial of the problem.

FELLOWSHIP

John's message is one of fellowship. He explains that the one reason he proclaims Jesus to us is "so that you may also have fellowship with us." (1John 1:3) In other words, because we all believe that Jesus, the Word of Life, appeared for us, we have fellowship together.

Fellowship is made us of two words: Fellow and Ship. It means we are all in the same boat together, working together in a common purpose, going in the same direction as each other, and working for the good of each other.

John continues: "And our fellowship is with the Father and with his Son, Jesus Christ." (v.3) It is God's boat and Jesus is our captain. If we are on their boat, we are going their way, doing what they want. If we are trying to do our own thing, we will be swimming the opposite direction. We need to be on God's boat, following the directions of our captain and working with each other toward the common good.

John adds more: "But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin." (v.6) We could have fellowship with each other on a pirate ship, going the opposite direction to God's ship. But John urges us to walk in the light. We need to be on His ship.

So let us go where God wants us to go. Pray for his direction, and in so doing, join his ship, having fellowship with God and Jesus and our fellow believers.

DO YOU KNOW GOD?

"We know that we have come to know him if we obey his commands. The man who says, 'I know him,' but does not do what he commands is a liar, and the truth is not in him. But if anyone obeys his word, God's love is truly made complete in him. This is how we know we are in him: whoever claims to be in him must walk as Jesus did."(1John 2:3-6)

Here John gives us quite a simple test to see if we know God or not. It is not for us to look at other people to see if they know God or not, but for us to look at ourselves.

So how well do we know God? It is possible that we know all about God, but that knowing him is a different matter. John's test is to look at our actions. The amount we know God is in relationship to the amount we obey him. To obey him means that when he tells us to do something, we do it. It means that we don't hesitate, and whether it seems logical to us at the time or not, we trust him and obey anyway.

Let's put that the other way around. If we know God, we know we can trust him, and so we obey him because he has our best interests at heart.

Real obedience is more than Sunday mornings and Wednesday nights. It is about being a servant of God all day every day. Let's choose to obey God and really get to know God.

1John 1:9  “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”  This reminds us of the mercy of God towards us if we truly confess our sins to the Lord.

This New Testament teaching finds it’s origins in the work of the High Priest on the Day of Atonement.  The tenth day of the seventh month (Lev 23:27) was the Day of Atonement.  On that day the High Priest laid his hands on the head of the live goat and confessed the iniquities (perversities)  and transgressions (rebellions) in all their sins (offences) of Israel.  The goat was then released in the wilderness.  The effect of this confession of the High Priest resulted in Israel being cleansed in one day (Lev 16:30).  David sought forgiveness from the Lord for his grievous sins in a similar way.  He acknowledged his iniquity, transgressions and sin (Psa 32:5 and Psa 51:2-3).  He was forgiven immediately, (2Sam 12:13).

 So when John says “If we confess our sins” our High Priest Jesus can “cleanse from all unrighteousness” (i.e, our iniquities and transgressions) we are reminded of this link with the cleansing work of the High Priest on the Day of Atonement.

How great is the mercy of the Lord we confess our sins and seek a Godly repentance.

1John 2:18,19,22,23.

Here is the first reference in the New Testament to an "antichrist". What are some fundamental points to take from what John says here and elsewhere on this subject?

The first thing to note about this word is that it is exclusive to John's writings - found only here and in 1 Jn. 4 & 2 Jn. 7. The notion which is fairly prevalent among some churches that there is one and only one man who will yet arise in the future just before Christ's return to do dastardly things, and he is the "antichrist" is simply not correct based on how this word is used in the only place in Scripture it is referred to.

The following are some significant facts about John's usage of "antichrist".

1. There were a number of them - 1 Jn. 2:18,19; 2John 1:7.

2. They were in existence in John's day - 1 Jn. 2:18; 1John 4:3 - and went away from the ecclesia, proving that they were not really a part of the group of true believers.

3. They taught what was false about Jesus Christ - claiming that he had not come in the flesh - meaning that he did not have sinful nature. This teaching - according to John - was equivalent to denying that he was the long looked for Messiah - 2:22.

It is an interesting question to ponder as to exactly what these people were teaching about Jesus since the trinity doctrine, as such, did not really come into any kind of formalized creeds for centuries. It's possible that they were teaching that he was an angel - and, if so, this is similar to what Jehovah's Witnesses teach today. Though it was unlikely that they were teaching what became a part of the trinity doctrine at that point in time, these passages are very good support in our day and age as arguments to be used against the trinity. There are other more straightforward ones to know and use when looking at this subject. But these passages are helpful to keep in mind - for how could Jesus really and truly "come in the flesh" if he were a pre-existent 3rd part of a triune godhead? The clear facts of his conception in Mary's womb by the power of the Holy Spirit (Luke 1:26-35) - and therefore his being literally the Son of God and the Son of Man, but having man's nature - this is clearly what Scripture teaches. So whatever these folks were believing and teaching in John's day was not this particular Biblical teaching.

2:2   The word “Propitiation” <2434> is only found here and in 1John 4:10 but is related to the word translated “propitiation” in Rom 3:25. That word is also found translated “mercy seat” in Heb 9:5 where the tabernacle furniture is being described. Therefore we can see the meaning of the word by comparing Scripture with Scripture even though the word is not a word we use regularly in every day speech.

1. the "antichrist"<500> is more than one person and was alive in the first century, apparently there would be a greater antichrist to come, the antichrist seemingly came from but didn't belong to the flock, the antichrist is a deceiver, the spirit of the anti-Christ does not confess Jesus, the spirit of the antichrist does not confess Jesus has come in the flesh: 1John 2:18-25;1John 4:1-3;2John 1:3,7. 

2. an important note is the Greek word for "anti"(<473> according to Thayer and Strong's can mean a number of things including, "over against, opposite to, an opponent, instead of, in place of").

3. We pray through Christ, our mediator, to God (1Tim 2:5). The pope is considered by some to be Christ's vicar on earth. It may be that when Christ returns some will mistakenly think Christ is the antichrist.

CONTINUE IN HIM

I am always amazed at the amount of mobile phone sales that seem to go on. Surely, I think, almost everyone must have one by now?! They probably have. But with more features, newer models, and rapidly increasing technology, most people seem to replace their phone on a regular basis, whether it still works or not.

Mobile phones are only one example of a throw away society. Just about everything we buy has a limited shelf life before it gets tossed aside and replaced for something new, better, bigger or smaller. Throwing things aside after a time and replacing them has become part of our culture. It has invaded every area of our lives from retail to marriage, and almost everything in between.

John's encouragement to us to continue in Christ is a very appropriate one for our culture today. He says "And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming" (1John 2:28)

Continue in him. Don't give up.

Our faith is not something to be traded in, or traded up, it is a life-long commitment, but a commitment that will be worth every moment of persistence we give it.

Never give up. Continue in him.

1John 2:20

Unction- When i saw unction i thought of a cream that i used to apply to my dog when he had a skin disease. The greek word is "Chrisma" which means annointing. The priests of the Aaronic order were annointed with oil symbolising the application of the holy spirit. That doesnt mean the priests actually recieved the Holy spirit and neither do we its speaking of the spirit word. 1John 2:27 uses the correct rendering of "annointing" so the application of the spirit word is our annointing. When Aaron was annointed it started his priesthood duties, responsiblity and service to God along with sacrifice.

Like Aaron the more we study his word the more responsiblity we have, the more service to God we give and so we become a living sacrifice but at the sametime we begin to cover the flesh .

So just as i applied that "unction" to heal my dogs flesh so too will the spirit word heal our flesh so much so "we shall abide in him".

1John 1:4 Walking...  How do we stay in light? Psa 1:1 by not walking with the ungodly, then standing with sinners or sitting with scornful, thats going backwards then into darkness, SO KEEP MOVING! 

Deut 6:6 So study Gods word when your sitting down, lieing down and when you get up in the morning thats how to keep walking in Gods light!

2:19   “continued with us” catches the idea found in Acts 1:21 where the credentials of those who might be apostles are discussed. 

Wilful sin

This chapter talks about wilful disobedience compared to simple sin. Sin is where we try, but fall short. It's like the child who has practiced hard for the football trials but falls on the pitch and as a result doesn't get selected for the team. Wilful disobedience is like the kid who doesn't turn up but goes shopping instead. There is a great danger in thinking that, because forgiveness is so readily gained, that trying to be righteous doesn't matter any more. Going back to the football analogy, failing to get onto the football team matters to the first kid. He feels keenly the failure; he berates himself for the fall; he vows to try again next time. Even his parents may suffer, seeing their child so disappointed. Maybe we have a lot to learn from children.

"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous... And he is the propitiation for our sins... He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him... He that saith he abideth in him ought himself also so to walk, even as he walked." 1John 2:1-6
 

2:12    The simple statement ‘your sins are forgiven’ should not be overlooked. Because of their faith in the resurrection of Jesus John’s audience were ‘justified’. This wonderful privilege is available to all who have been baptised into Jesus on understanding the gospel message.

2:19    In saying “they went out from us” John quotes Acts 15:24 where Acts is speaking of the Judaisers who sought to require gentiles to be circumcised and keep the law of Moses. This helps to establish that John is opposing Judaisers when he wrote to the brethren.

1:6       The glorious things which John had seen and heard should change the way that those who know these things should behave. It is not sufficient to simply assent to the truth of a fact.

1John 1:5,6

“This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.”