November, 1937
T H E K I N G ' S B U S I N E S S
435
DECEMBER 12, 1937 CHRISTIAN FELLOWSHIP 1 J ohn 1:1-7; R evelation 21:1-7
Golden Text: “ Our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3). Outline and Exposition I. T he P ossibility (1 John 1:1-4) T HE purpose for writing this Epistle was that the saints might have true knowledge of God in Christ, lead ing to fellowship with Him, bringing joy in Him, and issuing in likeness to Him. Hence the Epistle deals with the Christian’s state rather than his standing, his practice rather than his position. It is not written to sinners to show them how they may be saved, but to believers to show them how they may have the full enjoyment of their standing and position. It differs from the Gospel of John, even though it uses re peatedly the same great words, such as “ life,” and “ love,” and “ light,” in that the Gospel emphasizes believing, while the Epistle speaks of knowing. It differs also from Paul’s Epistles in that Paul sets the believer before God in Christ, while John sets God before the believer in Christ. The great theme of this Epistle is “ Fellowship”— fellowship with the Father in the Son, fel lowship with the Son in the Father, and fellowship with the saints in the Son mani festing the Father. The writer begins by bearing record of the Word of Life, who is none, other than Christ manifested on earth (vs. 1, 2). Through sight, hearing, and feeling, the most trustworthy of the senses,' men were made acquainted with this Life. In this Epistle, the Life, eternal life, is described as being Christ—not merely one’s being in Christ, but Christ Himself. And this Life was with the Father, implying Christ’s pre existence, and was manifested, implying His incarnation. “ From the beginning” does not refer to the “beginning” cited in Genesis 1:1 where the reference is to the material creation, nor to the “beginning” mentioned in John 1 :1 where the eternal existence of the God head is in view; but it speaks of the be ginning of Christ’s ministry upon the earth and answers to John 1:14. The purpose of the writing of this Epis tle is that the fellowship of the saints might be complete, and that their joy might be full (vs. 3,4). The fellowship is that which all saints have with the Father and
the Son. But it is one thing to have a pos session and another thing to know that that treasure is possessed, and still another to enjoy it. The Epistle is written in order that Christians may come into the enjoy ment as well as the knowledge of that which they possess. In this connection, W . H. Griffith Thomas has said, “ The joy of faith is appropriation; of love, appre ciation; and of hope, anticipation.” II. T he P athway (5-7) The fellowship is, first of all, with God who is Light (vs. 5-7). In Him is no darkness at all. Light is perfect purity, the full revealing of all things. In John’s day light stood for holiness, and darkness for evil or impurity. God who is Light—the Holy One, abhorring sin—is revealed to men only in Christ, the Second Person of the Trinity. While what God the Father has and what He does may be discovered elsewhere, what God is only Christ can reveal. If fellowship is to be maintained with God who is Light, walking in light must be the practice of the believer. It is im possible to walk with God and in darkness at the same time. In these verses, it is not how we walk but where we walk that is in view. And when one walks in light, the light reveals transgression and causes the believer to seek cleansing therefrom. Whoever claims sinlessness advertises that his walk is in darkness. Likewise he who countenances sin in the life is also declar ing that he is not walking in light. In; the light, there is fellowship—fellow ship first of all between God and the be liever. Since God’s delight is Christ, the saint has fellowship with God in the meas ure in which his enjoyment is found in Christ. What the light reveals of sin, the blood of Christ cleanses, and what it re veals of Christ, the soul enjoys in fellow ship with God. III. T he P erfection (Rev. 21:1-7) In these verses is described the future abode of the redeemed. The new heaven and earth have displaced the old, and all things are perfectly in accord with the mind of God. In Eden, before the fall, there was always the possibility that sin would enter the world, as it actually did, to ruin that primal place of delight; but in “the holy city, new Jerusalem” (v. 2) all sin has been put away forever. Nothing that causes grief to God or man can ever again raise its head because the curse, with all its marks, has been removed eternally. Tears and death, sorrow and crying, together with all pain caused by such things, will have gone, for “the for mer things are passed away” (v. 4). The apostle was told to write those things which had been revealed to him, all of which were “true and faithful,” and were attested by the oath of the Alpha and Omega (vs. 5, 6). There follows a prom ise to the thirsty soul of being forever and fully satisfied: “ I will give unto him
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