(Continued from page 205.)
(Chap. 2:12-27.)
Verses 14-27 give a special message to each grade in which the apostle has divided the family of God. In these messages John reaffirms the character he has already given to each grade; a character based on practical experience, as we have seen.
In addressing himself again to the "fathers," nothing is added to what he first said. The reason of this is plain. The experience of the fathers has been such that Christ-" Him that is from the beginning "-is the one absorbing Object of their hearts. They have become so engaged with Him that everything else has ceased to have value in their eyes. He alone now attracts them, and they are not in need therefore of special warnings. There is no necessity of pointing out snares and dangers to them. It is sufficient therefore to mention them as being in this practical knowledge-as fathers in the family of God.
But in the case of the young men, not having as yet this advanced knowledge of Christ, there are dangers to which they are exposed. The apostle shows them against what they specially need to be on their guard, and in verses 15-17 indicates the true way of escape.
We first notice that in describing their character here the apostle adds to his previous characterization of them. He had spoken of them as having overcome the wicked one; he now adds, "Ye are strong, and the word of God abideth in you." I judge he refers to the experience through which they have passed in conflict over the word of God. The wicked one has sought to wrest it from them; to weaken their faith in it; to induce them to give it up. But they have withstood him; have stood firmly for the faith; have fought for it. The result of the conflict is seen in the strength they have developed. They have acquired ability in service; have learned how to convict gainsayers, and to stop the mouths of those who oppose. They are earnest in maintaining the truth as revealed of God-the word of God is in power in their souls; it abides in them. The apostle recognizes their devotion and approves their zeal. He rejoices in the result for them of the conflicts in which they have approved themselves. They have come through them with great gain in strength, in skill, in experimental knowledge.
But while thus occupied in conflict, their attention has not been drawn to the allurements and fascinations of the world. Now that they have become proficient in the word of God, with ability to meet and answer the assaults of the enemy upon the truth of Christianity, they are less likely to be the objects of the enemy's direct attacks. The world now offers an opportunity for the exercise of the ability and power thus manifested, and will seek to enlist in its projects those on whom they look as men of success.
And here are temptations for such as are full of energy! – movements designed to advance morality, to help and elevate the unfortunate, to reform those who have fallen into evil ways, to correct social and civic evils, are especially alluring; and the energetic and zealous Christian is in danger of being drawn into them. They seem to offer opportunity for the exercise of gift and knowledge. To many, such opportunities are very attractive. It is said, Here is a chance to do good; and, on this ground, joining such movements is justified. It is argued:Is it not right to help men to be better? Is it not serving Christ to help on such movements as are designed for the betterment of men ? Ought we not to do all in our power to aid plans and schemes that aim at the moral uplift of the unfortunate, the degraded, the fallen ?
From the standpoint of the world such movements undoubtedly are justifiable; from the standpoint of Christianity it is quite a different matter. That they benefit the world will not be denied; that they promote the interests of Christ is much more than doubtful. The world, not Christ, is their object. The world seeks its own things, not the things of Christ. It is the love that is of the world, not the love that is of the Father, that characterizes all its projects. It is the glory of the world that is sought, not the glory of Christ. But Christian love is the love that is of the Father. The activity of the love that is of Him should mark the Christian, not the activity of the love that is of the world. Hence, the apostle exhorts the young men not to love the world, or the things of the world. He puts the two things-the love of the world and the love of the Father-in direct contrast, as being diametrically opposites. He would not have the young men entangled in what is opposed to the love that is of the Father. It is against entanglement with the world or its things that he is warning them.
And to help them escape entanglement he points out the three principles which underlie everything that is in the world. He is of course not speaking of the physical world, but the world of which fallen, sinful man is the center, the world which has been built up around the failed first man. Everything in his world is characterized by three principles- the lust of the flesh, the lust of the eyes, and the pride of life. These three things mark every scheme that is of the world. Every worldly project or movement is stamped by these three principles. Now the love that is energized by these principles is not the love that is of the Father. The Christian, then, when enticed by the world or some worldly project, has but to ask, What are the ruling principles to which I must subject myself? Is the lust of the flesh, the lust of the eyes and the pride of life what characterize the movement he is desired to connect himself with ? If so, he may know it is not of the Father.
What a simple rule! What a certain safeguard! Am I asked to take part in any movement in which the desires of the flesh are ministered to ? I may unhesitatingly decline. It may be pleaded it is benevolent, but it is not the love that is of the Father. I may be told of a certain scheme which, if I will link myself with it, will afford me opportunity for advancement in the world; will make life in this world more enjoyable; will provide me with avenues to gain, to the possession of things seen; but that is the lust of the eyes-not the love that is of the Father. I may be assured too that I will be greatly respected and honored, but that is the pride of life. It is not of the Father, who would lead me to honor Christ-not to seek to be honored where He was dishonored.
No, the energy of the Christian is not to be spent in furthering the interests of this world. He is to be in the world for Christ. For Christ, and not for the world or self. If the Christian loves not the world or the things in the world, he will find Christ to be every way a satisfying portion. What experiences will be his-experiences of Christ! What lessons of Him will be learned! What pleasures will be realized! What possessions of wisdom and knowledge will be discovered! How much there is in Christ to glory in and boast of! As Christ is thus learned, how the world grows dim! How the things of the world lose their attractiveness and power, as what Christ is practically experienced! How great, alas, is our loss in diverting our energies into channels in which the profit is merely in present things-not the eternal things. The apostle is here showing us how to escape suffering this loss. The Spirit of God would have us spend our strength in seeking the things of Christ. We will find, if we take His way, it will mean rich gain in experimental knowledge.
But the apostle has yet one more word for the young men. He says:"The world is passing away and the lust thereof." Another apostle has said, "All flesh is as grass, and all the glory of man as the flower of the grass. The grass withereth, and the flower thereof falleth away " (i Pet. i:24). For the Christian to be ensnared in the love of the world or the things of the world, whatever present worldly advantage he may gain, in the end it will be a sad experience. The stamp of death is on the entire present scene, and the world of the fallen first man is under the judgment of God. It must pass away. It will not abide. But the one who practices the will of God will abide for ever. He is born of God-of the abiding word of God; has in him the abiding nature and life of God. It is eternal life that is dwelling in him. In so far as such an one turns aside from the things that minister to the life that is of God, to participate in what builds up the world, he is exerting himself in what is passing away, not in what abides.
May the gracious Lord stir up His beloved people to be zealously active in that which is the will of God, to energetically seek the things of Christ! May we be characterized as those who desire to advance in experimental knowledge! Let us remember that the way to acquire this knowledge is to heed the apostle's warning, " Love not the world, neither the things that are in the world."
C. Crain
(To be continued.)