Jay T said:
OK, where does the following Bible verse fit into, the scheme of God's Plan of salvation......
1 John 2:3 And hereby we do know that we know him, if we keep his commandments.
2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
JayT,
The commandments of Jesus are far higher than that which was commanded in the law of Moses.
Moses said "if you murder", Jesus said "if you even think in anger."
Moses said "if you commit adultry", Jesus said "if you even think lustfully."
The requirement of the commandments of Moses' law was according to an outward participation, the requirement of Jesus' commandments is according to an inward participation.
What sacrifice is there for thinking angrily or lustfully? What offering can be made for a sinful thought? Who can keep from thinking sinful things?
And if one thinks a sinful thought, then one is guilty of breaking all the commandments.
What we are told in the NT is that the governing law/commandments that a believer is under, is far higher than that which the Jews were under.
And why? Because the old dealt with the flesh of a man, whereas the new deals with the spirit of a man. And the spirit of a man is above the flesh.
1 John 2:3, "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him."
Following the principle that I do regarding understanding the scriptures, lets look at the opening speaking of the chapter so that we might gain the overview of what John's focus was for the chapter.....
1 John 2:1-2, "My little children, these things I write to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous; And He Himself is the propitiation for our sins, and not for ours only but also for those of the whole world."
"My
little children,..."...... The Greek word for "little children" was often used by older persons in addressing younger ones. "It is a term of parental affection. It applies to Christians irrespective of growth. Used in vv. 12, 28; 3:7, 18; 4:4; 5:21; John 13:33; Gal. 4:19" (Darby). The aged apostle considered all the recipients of his Epistle his dear little children in the Lord. In vv. 13-27 he classified them into three groups: young children, young men, and fathers. Verses 1-12 and 28-29 are addressed to all the recipients in general, and vv. 13-27 to the three groups respectively, according to their growth in the divine life.
So we can know that John was speaking to all ages and levels of spiritual growth, and that his particular overall thought for this chapter was focused on spiritual growth.
"these
things,.." ..... The "things" mentioned in chapter 1:5-10, regarding the committing of sin by the children of God, the regenerated believers, who have the divine life and participate in its fellowship (1:1-4).
Therefore, we can know that whatever is found in chapter 2, must be understood in the light of what was written in chapter 1, with particular reference to that which is found in verses 5 - 10.
"that
you may not sin...." .... This word and. "if anyone sins" in the succeeding sentence, indicate that the regenerated believers can still sin. Though they possess the divine life, it is still possible for them to sin if they do not live by the divine life and abide in its fellowship.
This tells us that John is speaking to and of saved believers.
"And if anyone
sins,...".... Aorist subjunctive, denoting a single act, not habitual action.
"we have
an Advocate..."... The Greek word refers to one who is called to another's side to aid him; hence, a helper. It refers also to one who offers legal aid or one who intercedes on behalf of someone else; hence, an advocate, counsel, or intercessor. The word carries the sense of consoling and consolation; hence, a consoler, a comforter. It is used in the Gospel of John (14:16, 26; 15:26; 16:7) for the Spirit of reality as our Comforter within us, the One who takes care of our case or our affairs. It is used here in reference to the Lord Jesus as our Advocate with the Father. When we sin, He, based on the propitiation that He accomplished, takes care of our case by interceding (Rom. 8:34) and pleading for us.
Here we have the linking of the solution to the need, if we sin.
"
with...".... The Lord Jesus as our Advocate is living in communion with the Father.
"
the Father,...".... Here this divine title indicates that our case, which the Lord Jesus as our Advocate undertakes for us, is a family affair, a case between children and the Father. Through regeneration we have been born children of God. After regeneration, if we sin, it is a matter of children sinning against their Father. Our Advocate, who is the sacrifice for our propitiation, undertakes for us to restore our interrupted fellowship with the Father that we may abide in the enjoyment of the divine fellowship.
"
Jesus Christ the Righteous;...".... Our Lord Jesus is the only righteous man among all men. His righteous act (Rom. 5:18) on the cross fulfilled the righteous requirement of the righteous God for us and all sinners. Only He is qualified to be our Advocate, to care for us in our sinning condition and restore us to a righteous condition that the relationship between us and our Father, who is righteous, may be appeased.
"And He Himself
is the propitiation for our sins,...".... and not for ours only but also for those of the whole world."I.e., the sacrifice for propitiation (see Rom. 3.). The Lord Jesus Christ offered Himself to God as a sacrifice for our sins (Heb. 9:28), not only for our redemption but also for the satisfying of God's demand, thus appeasing the relationship between us and God. Hence, He is the sacrifice for our propitiation before God.
"also for those of
the whole world...." .... The Lord Jesus is a sacrifice for propitiation, not only for our sins but also for the whole world. However, this propitiation is conditioned on man's receiving the Lord by believing in Him. The unbelievers do not experience its efficacy, not because it has any fault but because they do not believe.
So what we can see John revealing an focusing on is the Person of Jesus as our keeper of our proper fellowship/communion with the Father. It is therefore in this principle/light that the rest of the chapter can be understood.
One more very important aspect to understanding what John was gettig at, is the overall reason he wrote this epistle in the first place.
What was John's reason for writing this epistle?
For the answer we go to....
1 John  1 : 1, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we beheld and our hands handled, concerning the Word of life..."
Paul's ministry was to complete the divine revelation (Col. 1:25-27) of God's New Testament economy, that is, the Triune God in Christ as the life-giving Spirit producing the members of Christ for the constituting and the building up of the Body of Christ, that the Triune God may have a full expression  the fullness of God (Eph. 1:23; 3:19)  in the universe.
Paul's writings were completed around A.D. 67. Paul's completing ministry was damaged by the apostasy preceding and following his death. Then after a quarter of a century, around A.D. 90, John's writings came forth.
John's ministry was not only to mend the broken ministry of Paul but also to consummate the entire divine revelation of both the Old Testament and the New Testament, of both the Gospels and the Epistles. In such a ministry, the focus is the mysteries of the divine life.
John's Gospel, as the consummation of the Gospels, unveils the mysteries of the person and work of the Lord Jesus Christ. John's Epistles (especially the first), as the consummation of the Epistles, unfold the mystery of the fellowship of the divine life, which is the fellowship of God's children with God the Father and with one another. Then John's Revelation, as the consummation of the New Testament and the Old Testament, reveals the mystery of Christ as the life supply to God's children for His expression and as the center of the universal administration of the Triune God.
Here John used the expression that which to open his Epistle and unfold the mystery of the fellowship in the divine life. That he did not use personal pronouns in reference to the Lord implies that what he was about to unfold is mysterious.
The Jewish Sabbath day is not mysterious.
The Lord Jesus is..... Colossians  2 : 2, "...... unto the full knowledge of the mystery of God, Christ,"
Believers in Christ are...... Colossians  1 : 27, "..... this mystery among the Gentiles, which is Christ in you, the hope of glory,"
The Church as Christ's body is..... Ephesians  3 : 4 - 6,..... "my understanding in the mystery of Christ,...... That in Christ Jesus the Gentiles are fellow heirs and fellow members of the Body and fellow partakers of the promise through the gospel,"
And the one new man is.....Ephesians  5 : 32, "This mystery is great, but I speak with regard to Christ and the church."
John's speaking was directed at Christ in us for the accomplishing of God's eternal goal. Therefore all of this epistle must be read in the light of this principle.
Therefore, 1 John 2:3 And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."
..... must first and foremost, be speaking to knowing the Lord and keeping His commandments in an inward way.
And it is this inward way that is then manifested in an outward living.
Many Jews kept (and keep) the Jewish Sabbath. Yet not in righteousness before God.
Now you might say that "Okay, but the inward righteousness should be manifested in the keeping of the Sabbath day."
And to this I would reply..... "It most certainly should. But understand this, the Jewish Sabbath day was only a temporary type of that which was to come in an eternal way."
On the seventh day God rested...... never again to work. There is no repeating of the week of work.
What then do we have?
An eternal age that is the perfect expression of God's day of rest.
And the type of this is today found on the earth in those who rest in Christ, who is God's rest, every day that they live out their life on earth.
In reality, the seventh day, the rest day of God, is realized in Christ through the Church.
The Church is actually the real rest of God.
And, following this thought as it regards individual believers, the Church is actually the real rest of each saint.
There is no longer a day of rest, there is now the body of rest.
And this has always been God's plan, from the very beginning.
God rested from His work, and this "work" was creation. And the Church is the highest peak and final part of all God's creation.
This is why the Church is Zion, that in which, found in Psalm 132, God declares He will rest forever.
Do you know what JayT........ you, together with all the saints, are becoming the one true Sabbath of God. And in this fact, God Himself is becoming our true Sabbath.
This truth is far higher than that which was seen in the Jewish Sabbath day.
In love,
cj