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1 John 2:7-11 · Providence Baptist Church - Sermons

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about that in a little bit, but we need to understand how it is a new command to love our brothers and sisters in the new covenant.
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! We need to understand how it is truly new and understand that that truth leaves us with two ways of life, one that results in eternal life and one that results in eternal death.
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And just to whet your appetite again for this, I want to mention now that this newness of this new command has a lot more to do with broader theology than you may realize.
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Um, lots of conversations have been going on and evangelicalism broadly for the last few years in particular, um, what Christians ought to do or not do with the mosaic law, mosaic covenant in Christian life.
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Lots of conversations about who belongs to the new covenant community, not new to us today.
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Those have been going on for centuries.
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In other words, who belongs to the church and who doesn't as well as other things.
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And so believe it or not, this topic, this new command that we're going to see from John in an indirect way actually applies to all of these questions.
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It provides an insight that helps us answer all of these questions.
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And so with these things in mind, please read with me.
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First John chapter two, verses seven through 11.
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John writes, beloved, I do not write to you a new command, but an old one which you have had from the beginning.
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The old command is the word which you have heard.
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On the other hand, I do write to you a new command, which is true in him and in you because the darkness is going away and the true light shines even now.
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The one who says he is in the light yet hates his brother is in darkness even now.
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The one who loves his brother abides in the light and there is no cause for stumbling in him.
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But the one who hates his brother is in darkness and he walks in darkness and he does not know where he is going for the darkness has blinded his eyes.
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Our first heading for this morning, if you want to take notes or are taking notes, our first heading is the old command in verse seven.
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We're going to consider this first.
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Paul talked or John speaks of this old command.
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He says again, read with me, verse seven.
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Beloved, I do not write to you a new commandment, but an old one which you have had from the beginning.
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The old commandment is the word which you have heard.
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So what is this old command?
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When exactly did John's audience receive this command?
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At first glance, it is easy to think that John is referring to Old Testament law, perhaps even some kind of natural law.
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If you're into philosophy and these kind of things, after all, he says from the beginning.
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And as is clear from verses nine through 11, he's talking about a command to love one another.
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Well, we all know that command is ancient.
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That summarizes the law.
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Leviticus 19, 18.
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You shall love your neighbor as yourself.
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Well, that all seems to flow and make sense, but not so fast.
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Something more is going on and we ought not to quickly jump so far back.
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Now, zooming out, John is actually not referring to the Old Testament directly, but rather is referring to the teaching of Jesus Christ as recorded in the gospel of John.
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And that's the same John, right?
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John 13 verses 35 or excuse me, 34 through 35.
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Jesus says, a new commandment I give to you, that you love one another just as I have loved you.
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You also are to love one another.
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By this, all people will know that you are my disciples if you have love for one another.
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So, again, we have the question, how can Jesus say this is new?
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Isn't this the same Jesus who said the whole law is summarized in two commands, one to love God and another like it to love neighbor?
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Isn't this really old?
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But notice this.
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In Leviticus 19, 18.
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Moses writes, love your neighbor as yourself.
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Jesus raises the stakes.
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Think about it this way, and this is an amazing thought.
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There is nobody who loves you more than you except for Jesus Christ.
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In that sense, Jesus is giving a new commandment because he says to all the beloved, to all the faithful, to all Christians everywhere, you and I, that we are to love one another as Jesus loves us.
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And don't forget that he says this right after washing a bunch of gross first century sandal bunion ridden feet.
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It's that kind of love.
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Right?
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Humble.
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I'm beneath you.
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I'm here for you.
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I'm here to serve you.
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Love one another just as I have loved you.
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So, by the time John writes 1 John, this new command from Jesus is old.
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By the time John writes 1 John, the church is established.
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It's going out.
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It's doing all the things.
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And they've already heard this new command from the Gospels, from the Jesus traditions, perhaps from Jesus himself, if some of them were around.
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And so, in that sense, at the time of the writing of 1 John, this commandment is now old.
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This new command is now old.
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They know that they are to love one another as Christ has loved them.
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The Gospel that they received and responded to in faith with the teachings of Jesus to love one another is, as verse 7 says,
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the word which they have heard.
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And so, in that sense, John writes to them an old commandment.
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This is important in a first century context because unlike our world today, where we're so ugh about the old, they loved it.
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Anything new was viewed with deep suspicion.
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It was automatically assumed if it's new, it's foolish.
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And so, John can't just outright say this is all new because his entire audience, Jew and Gentile alike, would go crazy.
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They would be upset by that.
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And so, the old is prized unlike us today where we are so enthralled by the new.
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And so, this old, prized, true command that John introduces has a certain inherent credibility because of the Old Testament.
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And yet, as we read in verse 8, this old, prized, true command is also new in the light of the new creation.
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And this leads to our second heading, Dawn of the New Command.
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Dawn of the New Command in verse 8.
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Read again with me.
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So, after talking about this old command, John says, on the other hand, right, at the same time, you might say,
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I am writing to you a new command, which is true in him and in you, because the darkness is going away.
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And the true light shines now.
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Or already.
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John is not denying that the command is old.
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He is simply recognizing it is also new, which is why he says this all-important phrase on the other hand.
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And we've already seen how and in what sense this new command is new.
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Which love is Christ's love.
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John 13 again.
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The heights and depths are raised, and so it's new.
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But John also points us to the fact that it is new every day in the life of the body.
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John says of this command, verse 8, that it is true in him and in you.
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This is an ongoing reality.
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The idea is that this old new love command is truly expressed in Christ, and that it is truly expressed in and among the church.
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So again, in other words, this continues.
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It's ongoing.
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It's not a box you check one time like baptism.
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This is something we just simply do and are.
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Love for the brotherhood.
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We are to be marked by our love for one another.
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And so in that sense, it is ever new.
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Well, how can that be?
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How can this love be ever new?
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Again, he clarifies even further.
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John answers in the latter half of verse 8,
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Because the darkness is going away,
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and the true light shines now.
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The true light in John's writings is most often a reference to Jesus Christ.
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Jesus says as much in John's gospel, John 8, 12.
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He says,
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I am the light of the world.
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Whoever follows me will not walk in darkness,
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but will have the light of life.
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That sounds very familiar.
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And John, in 1 John,
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is reflecting on this moment in redemptive history.
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He rightly recognizes that in the light of Christ,
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everything has changed.
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It's new.
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The darkness is going away.
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It wasn't doing that before.
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Now it is.
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It is going away.
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The true light is already here.
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He's describing the dawn of a new day.
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Because post Christ's death,
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post his resurrection,
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post his ascension,
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we are in fact in a new day,
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with a new covenant,
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as the first fruits of the new creation.
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James 1.18.
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And so this is a classic example of the already not yet paradigm
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you see throughout the New Testament,
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known as inaugurated eschatology,
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if you're familiar.
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We see that already the light is here.
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We can see a glimpse of its beauty.
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As the sun rises,
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is the idea,
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the imagery,
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we have a north star to guide us
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as it warms us.
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And yet,
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it's dawn.
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There's still darkness.
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We still feel the chill of the night in our bones.
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It's warming up on the front
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as we walk in the light,
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feeling the coldness of this sinful world on our backs.
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This is kind of the imagery John uses throughout his writings,
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this both and of light and dark,
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where darkness is going away.
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It's progressively happening day to day,
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and yet it's still here,
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just as the light is coming,
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and yet it's already here.
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What a perfect image.
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And so,
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John says,
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triumphantly,
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the darkness is going away.
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And so,
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love is ever new
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as the light shines brighter and brighter,
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as we walk more and more
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and further and further
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and closer and closer
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in and towards that light
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that is actively coming.
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Now,
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I would be remiss
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if I did not take this moment
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to show you all something
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about the newness
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of the new covenant.
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This is somewhat of a brief excursus,
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but it's important
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in light of our text this morning,
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but also,
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given that our church,
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as Nathan mentioned in the announcements,
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has been having an ongoing conversation
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about progressive covenantalism.
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And if you don't know what that is,
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come August 1st.
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It's going to be sick.
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But as has been shown,
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things have changed
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with the coming of Christ.
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John invites reflection
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on these changes.
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And so we,
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as attentive disciples,
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do well to pay attention
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and consider how our relationship
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to the law,
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Torah,
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has changed
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with the establishment
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of the new covenant.
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This is a massive topic
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with massive implications,
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answering questions like,
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is the new covenant community
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mixed or elect only?
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Should we keep Sabbath?
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Should Jewish believers
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still be circumcised today
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as a matter of law keeping?
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Should I move to Moscow, Idaho?
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And I'll just tell you right now,
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the answer is an emphatic no,
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unless you're going to go plant
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the biggest,
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baddest,
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glorious Baptist church.
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Okay?
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Now, I can't answer
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all those questions today.
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Again, come August 1st,
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it'll be a moment of revelation.
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But from our text,
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I want to note something
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we've already kind of danced around.
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To borrow from Paul,
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it is important to remember
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that as new covenant Christians,
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we are not,
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as he says,
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under the law.
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Okay, Galatians 3, 23,
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just one example.
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Paul says this clearly.
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He says,
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before faith came,
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we were held captive
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under the law,
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imprisoned until the coming faith
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would be in the law.
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That's Romans 2, 12.
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He also says we are no longer
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from the law,
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Romans 4, 14.
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So he says it in a multitude of ways
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and for a lot of different reasons,
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but over and over and over again,
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Paul makes the point,
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we are not in,
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from,
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or of,
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or under the law.
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something has changed,
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something dramatic.
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Right?
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What are we to do with this?
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How is God's word,
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including the law
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of the Mosaic covenant,
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made obsolete,
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as Hebrews 8, 13 says?
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How is,
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how is God's word then,
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the,
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the Mosaic law,
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Torah,
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how are these things
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still profitable
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for teaching
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and reproof
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and rebuke,
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as Paul says?
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On the other hand,
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while recognizing
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we're no longer under that,
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that's over with,
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is he talking out of both sides
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of his mouth?
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What is going on?
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Right?
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And likewise,
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how can John say
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in his epistle
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over and over
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that we know Jesus
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by keeping the commandments,
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but be in sync
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with Paul and Hebrews,
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who seem to remove the law
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from the equation
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in some sense?
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What's going on?
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By the work of a New Testament scholar
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named Brian Rosner,
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he wrote a little book
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called Paul and the Law,
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highly recommend.
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And on this topic,
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he argues that for Paul,
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we no longer relate
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to the law as covenant,
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but we relate to the law
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as scripture.
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I'm going to repeat that.
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We no longer relate
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to the Mosaic law
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as covenant,
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but we relate to it
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as scripture.
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What does this mean?
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This means that the Mosaic law
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is not binding for us today
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as covenant
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because that covenant
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is obsolete.
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That law was baked
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into the covenantal framework
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of the Mosaic covenant.
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And so rather,
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it functions as scripture,
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specifically in two ways
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that Rosner,
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I think,
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rightfully shows
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and argues
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from the New Testament,
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from Paul in particular.
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For us today
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in the life of believers,
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the Mosaic law
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simply functions
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as wisdom in prophecy.
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And so in that sense,
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it is profitable
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to read,
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to teach,
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to use for rebukes,
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exhortations,
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and all the rest
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for discipleship.
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Still invaluable,
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still sweet as the honeycomb,
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still all the things
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that the Old Testament
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says about itself.
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But it's not a covenant
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for us anymore.
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So it functions
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in our lives today
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in this moment
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of redemptive history
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under the New Covenant,
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which is enacted
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on better promises
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and is a better covenant.
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In this context,
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we relate to it
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as wisdom
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and prophecy,
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but not
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as law.
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And so just know,
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isn't it interesting
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that the vast majority
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of the time
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in 1 John,
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when John repeatedly
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tells us
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to keep commandments,
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there is that
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all-important
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possessive pronoun
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fronting it.
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I'm going to guess
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90% of the time.
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You can Google that.
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I don't know.
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But a lot.
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Just one example,
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1 John 2, 3.
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And by this we know
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that we have come
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to know him,
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he's talking about Jesus,
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if we keep
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his commandments.
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And that's not
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to set Jesus
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in contrast
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to Moses, right?
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Moses was looking
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forward to Jesus.
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What it is to recognize
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is that with the coming
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of Jesus,
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things have changed.
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This really is
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a new covenant
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with a new law.
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And this is why
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in James' epistle,
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he can refer twice
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to the, quote,
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law of liberty.
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In James 1, 12,
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in verse 28,
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he can refer to,
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quote,
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the royal law
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in James 2, 8.
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Designations,
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mind you,
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that are never
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used
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of the Mosaic law.
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He's not talking
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about that law.
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He's talking about
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the new commandment,
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new covenants,
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or excuse me,
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new covenant,
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and the law
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with that.
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Likewise,
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Paul,
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in Galatians 6,
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second half of verse 2,
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he refers to
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the law
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of Christ.
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So we have
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Paul,
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John,
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and James
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talking about
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a law
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that is clearly
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not Old Testament
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law.
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They use different
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words,
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but they're talking
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about the same
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thing.
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Not the law
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of Moses,
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but the law
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of Christ.
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And so,
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friends,
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understand this.
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The new covenant
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really is new,
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and it really is better.
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Our new covenant
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law is the life,
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work,
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and teaching
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of Jesus Christ,
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perhaps best summarized
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in the Sermon on the Mount.
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We can geek out later.
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It's great.
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And his yoke
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is easy.
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His burden
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is light.
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Learn from him.
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Love
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as he
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loves.
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Now,
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in the dawn
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of this new
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commandment,
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framed by the
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new covenant,
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John presents
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a sort of
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test
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or evaluation
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for the church
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to use.
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He presents
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two ways
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of life.
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One proves
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a person
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to be a member
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of the new covenant,
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to be a brother
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in the faith,
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whereas the other
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way of life
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proves one
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to not
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be a brother,
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though he
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claims to be.
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Okay,
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so we're not
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talking about
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people who are
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visibly on the
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outside.
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He's talking about
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people visibly
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inside,
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but who's truly
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in and who's
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actually
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out.
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And so,
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John continues
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in verses 9
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through 11.
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We'll reread
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them.
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He says,
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the one who
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says he's
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in the
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light,
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but hates
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his brother,
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is in
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darkness
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even now.
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And I'll just
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point out,
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why does he
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say even
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now?
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Because he's
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reflecting on
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the fact that
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we're in a
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new covenant
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era,
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things have
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changed,
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it is really
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better,
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and yet,
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there are
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still false
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sheep in
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the fold.
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Right?
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So the one
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who says he's
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in the light,
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but hates
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his brother,
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is in
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darkness,
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even now.
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This kind
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of thing
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still happens.
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Verse 10,
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the one who
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loves his
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brother abides
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in the light,
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and there is
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no cause for
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stumbling with
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him,
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but the one
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who hates
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his brother
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is in
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darkness,
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and walks
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in darkness,
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and does
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not know
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where he's
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going,
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because the
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darkness has
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blinded his
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eyes.
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And so,
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one way of
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life that
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John describes
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here is that
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of self-deception
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and hate.
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He refers
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to the one
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who says
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he is in
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the light.
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Verse 9,
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light, of
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course,
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being a
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general reference
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throughout
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scripture for
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truth and
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wisdom,
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but in
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John's
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case,
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he particularly
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identifies
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the light
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with God
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the Father
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at times,
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and God
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the Son
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at times.
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1 John
21:17
1.5
21:18
being an
21:18
example,
21:19
and John
21:19
8.12
21:20
as we saw
21:20
earlier.
21:23
So the
21:24
person John
21:24
is imagining
21:25
is one who
21:26
says he is
21:27
a Christian.
21:28
This person
21:29
says,
21:29
I'm with
21:29
God,
21:30
I'm saved,
21:31
I love
21:31
Jesus.
21:33
And we
21:33
have every
21:34
reason from
21:35
what John's
21:35
telling us
21:36
to think
21:36
that this
21:36
person really
21:37
believes that
21:38
about himself
21:39
or herself.
21:42
Yet,
21:43
verse 9,
21:45
this person
21:45
hates his
21:46
fellow Christians,
21:48
his brothers
21:49
and sisters.
21:51
And it is
21:52
by this very
21:53
hatred of
21:54
brother that
21:55
demonstrates he
21:56
is deceiving not
21:57
only himself,
21:58
but possibly
21:59
those around
22:01
him.
22:03
This is why
22:04
verse 11
22:04
describes him
22:05
as blind.
22:07
It says he
22:07
does not know
22:08
where he's
22:09
going.
22:09
He's deceiving
22:10
himself.
22:12
Simply put,
22:13
this person
22:13
says the
22:14
right things,
22:15
thinks the
22:15
right things,
22:16
thinks he
22:16
believes those
22:17
things,
22:18
but he does
22:19
not do the
22:21
right things,
22:21
which shows he
22:23
does not really
22:23
believe those
22:26
things.
22:26
things.
22:28
And so as
22:28
James says in
22:29
James chapter 2
22:30
verse 18,
22:31
he says,
22:31
but someone
22:32
will say,
22:33
you have faith
22:34
and I have
22:34
works.
22:35
Show me your
22:35
faith apart
22:36
from your
22:36
works.
22:37
And James
22:38
says,
22:38
I will show
22:40
you my
22:40
faith by
22:41
my works.
22:44
But how
22:48
do I know
22:48
if I hate
22:49
my brother?
22:51
I think if
22:52
we're all
22:52
honest,
22:53
we've been
22:53
frustrated with
22:54
somebody in
22:55
this room at
22:56
some point.
22:57
Maybe a lot
22:57
of it's not
22:58
me, but
22:58
that happens.
23:02
So what does
23:02
it mean to
23:03
hate my
23:03
brother?
23:04
What does
23:04
it mean to
23:05
hate?
23:06
I'm looking
23:06
at my actual
23:07
brother right
23:08
now.
23:10
I don't know
23:11
why.
23:14
In his
23:15
commentary on
23:16
1 John,
23:18
that was
23:20
unplanned,
23:21
Robert Yarbrough
23:22
notes that
23:23
Jesus'
23:24
description of
23:25
hate in
23:25
Luke 6
23:26
verse 22
23:27
is probably
23:28
operative in
23:30
John's mind.
23:32
Jesus says,
23:33
blessed are
23:33
you when
23:35
people hate
23:35
you and
23:36
when they
23:36
exclude you
23:37
and revile
23:38
you and
23:39
spurn your
23:39
name as
23:40
evil on
23:41
account of
23:42
the Son
23:42
of
23:44
man.
23:46
A lot
23:46
could be
23:47
said of
23:47
this verse,
23:48
but note
23:48
the things
23:48
that Jesus
23:49
says describe
23:50
hate.
23:52
Exclusion,
23:53
insult,
23:55
rejection.
23:58
And so
23:58
brothers and
23:58
sisters,
23:59
it's perfectly
23:59
normal in
24:01
church life to
24:01
have issues,
24:02
grievances,
24:03
even annoyances.
24:05
Right?
24:05
Why is that
24:06
dude always
24:06
sneezing,
24:07
right?
24:07
Little stuff
24:08
to bigger
24:08
things,
24:09
right?
24:10
With one
24:10
another at
24:11
different times
24:11
and in
24:12
different ways.
24:12
fact,
24:14
we all
24:14
have and
24:15
will all
24:15
sin against
24:17
one another.
24:18
And we'll
24:18
talk about
24:19
that more
24:19
in the next
24:20
two weeks.
24:22
But I
24:23
say to you
24:23
now,
24:24
in light of
24:24
John's
24:25
warning,
24:26
that when
24:27
those difficulties,
24:28
when those
24:28
challenges
24:29
arise,
24:30
are
24:33
if you
24:33
are
24:33
responding
24:34
hatefully
24:34
without
24:35
repentance,
24:36
you are
24:37
a false
24:37
believer.
24:39
No nuance
24:40
needed.
24:42
That's what
24:43
John is
24:43
saying.
24:45
If you
24:45
are excluding
24:46
people within
24:47
the body,
24:49
insulting
24:49
them without
24:50
end,
24:52
rejecting
24:52
them,
24:53
I have no
24:53
time for
24:53
you,
24:54
no patience
24:54
for you,
24:54
right?
24:55
This kind
24:55
of attitude
24:56
all the
24:57
time,
24:58
perpetually,
24:59
without end,
25:00
then you
25:01
are the
25:02
person John
25:03
is talking
25:04
about.
25:07
And again,
25:08
I'm sure we
25:09
have all
25:09
avoided somebody
25:10
at some
25:11
point out
25:11
of frustration.
25:12
Things can
25:12
get tense
25:13
sometimes in
25:14
personal
25:14
relationships,
25:15
and sometimes
25:16
that's even
25:16
wise to
25:17
just distance
25:18
for a little
25:18
bit.
25:19
He's not
25:20
talking about
25:20
that.
25:21
He's talking
25:21
about a
25:22
way of
25:22
life.
25:25
He's talking
25:25
about somebody
25:26
who actively
25:27
is doing
25:27
these things
25:28
with no
25:29
stop,
25:30
no regret,
25:31
no remorse,
25:32
perhaps even
25:32
justifying it.
25:34
Well, you
25:35
don't understand
25:35
what he's
25:36
like,
25:36
right?
25:37
That kind
25:37
of stuff.
25:39
Verse 11,
25:41
he says,
25:41
this person
25:41
walks in
25:43
darkness.
25:44
Walking in
25:45
the ancient
25:46
world is a
25:47
metaphor for
25:48
one's way of
25:49
life.
25:49
That's what he's
25:50
talking about.
25:50
This person's
25:51
way of life
25:52
is this
25:53
darkness,
25:54
this hatred,
25:55
this self-deception.
25:58
It's not
25:59
merely that he
25:59
acted hatefully
26:01
at one time.
26:02
Every person
26:02
in here,
26:03
myself included,
26:03
is guilty
26:04
of that.
26:06
Who hasn't
26:07
done that?
26:09
But it is
26:09
an entire
26:10
way of
26:11
life,
26:12
and it
26:12
shows over
26:13
time.
26:14
It shows
26:14
in the
26:15
absence of
26:16
love and
26:17
the absence
26:18
of repentance.
26:19
That is
26:20
who John
26:21
is describing.
26:23
Now,
26:27
please hear me
26:27
when I say
26:28
this.
26:29
I say
26:30
these things
26:30
not because
26:31
I have
26:31
anybody in
26:32
mind.
26:33
In fact,
26:35
while no
26:35
church is
26:35
perfect,
26:36
and we're
26:37
going to
26:37
unpack this
26:38
more in
26:38
the next
26:38
two weeks,
26:39
I'm just
26:39
so encouraged,
26:41
generally
26:41
speaking,
26:42
broadly
26:42
speaking,
26:43
specifically
26:43
speaking,
26:44
of the
26:44
love this
26:45
body has
26:46
for one
26:46
another.
26:48
Many of
26:48
you know,
26:48
I was
26:49
gone for
26:49
two and
26:50
a half
26:50
years
26:50
when my
26:50
wife took
26:52
a job
26:52
and then
26:52
did an
26:53
internship.
26:54
And at
26:55
one point
26:55
during that
26:56
time,
26:57
we got in
26:58
a horrible
26:58
wreck.
26:59
And even
27:00
though I
27:00
had had
27:01
two churches
27:02
that I had
27:03
been members
27:03
at,
27:04
and they
27:04
were great
27:05
and stuff,
27:06
so I was
27:07
two churches
27:07
removed from
27:08
this church,
27:09
and yet
27:09
within 24
27:10
hours,
27:11
there was a
27:11
meal train
27:11
set up.
27:13
And that's
27:14
a special
27:14
love.
27:15
That's
27:15
Christ.
27:17
And we
27:17
felt so
27:18
loved by
27:18
that,
27:19
and I
27:19
hope you
27:20
have felt
27:20
our love
27:21
over the
27:21
years in
27:22
various
27:22
things.
27:24
But it
27:25
is amazing
27:26
the love
27:26
this body
27:27
has.
27:28
So please
27:28
hear me say
27:29
that.
27:29
I am not
27:29
rebuking anybody
27:30
right now,
27:31
but I am
27:32
giving the
27:32
warning.
27:34
Because
27:35
nonetheless,
27:36
I am one
27:36
man with
27:38
limited
27:38
perspective.
27:40
I don't
27:40
see any
27:41
issues of
27:42
ongoing hate
27:42
in our
27:43
church.
27:43
Praise
27:44
God.
27:46
But perhaps
27:47
it is
27:48
happening,
27:49
and I'm
27:49
just missing
27:50
it.
27:50
So I
27:50
say this
27:51
out of
27:51
love,
27:52
as a
27:52
warning to
27:52
you,
27:53
in light
27:53
of John's
27:54
warning,
27:56
to examine
27:56
yourself in
27:57
light of
27:57
this text.
27:59
If there
27:59
is relational
28:00
friction in
28:01
your life
28:02
right now,
28:03
that has
28:03
been ongoing,
28:04
brooding,
28:05
getting worse,
28:07
no light at
28:07
the end of
28:08
the tunnel,
28:09
you're
28:10
responding with
28:11
exclusion,
28:12
insult,
28:12
rejection,
28:12
then go
28:13
repent and
28:14
make peace.
28:15
love,
28:16
and remember
28:17
the encouraging
28:18
words in
28:18
John's
28:19
epistle.
28:19
He says in
28:20
1 John 1
28:20
9,
28:21
famous verse
28:21
in the
28:22
Bible,
28:23
if we
28:24
confess our
28:24
sins,
28:26
he is
28:26
faithful and
28:27
just to
28:29
forgive us
28:30
our sins
28:30
and to
28:31
cleanse us
28:32
from all
28:33
unrighteousness.
28:35
And so
28:38
that is
28:38
one way
28:39
of life,
28:40
that of
28:41
hate and
28:42
self-deception.
28:44
It is
28:45
darkness which
28:46
results in
28:46
blindness,
28:48
aimlessness.
28:49
It is the
28:50
opposite of
28:52
being a
28:52
created being.
28:53
It's perpetual
28:54
uncreation,
28:55
being sub-human,
28:56
pursuing that,
28:58
and it
28:58
results in
28:59
eternal
28:59
damnation.
29:03
But John
29:04
presents a
29:05
another way
29:05
of life,
29:06
a good
29:07
way,
29:07
a wise
29:08
way,
29:09
the only
29:11
true way,
29:12
that of
29:13
love.
29:16
And so
29:16
read verse
29:17
10 with me
29:17
again.
29:18
It's
29:18
sandwiched
29:19
in between
29:20
this dark
29:22
way that he
29:23
describes,
29:23
and maybe
29:24
it's a
29:24
chiasm,
29:24
I don't
29:25
know,
29:26
don't care.
29:29
I might
29:32
regret that
29:33
later.
29:35
the one
29:36
who loves
29:37
his brother
29:37
abides in
29:40
the light,
29:41
and there
29:43
is no
29:43
cause for
29:44
stumbling
29:45
with him.
29:48
As I
29:49
already said,
29:50
in many ways,
29:50
today's sermon
29:51
ends with a
29:52
foretaste of a
29:52
topic we will
29:53
consider heavily
29:54
the next two
29:55
weeks, and that
29:56
topic, of course,
29:56
is love.
29:58
love.
29:59
But I want
30:00
to note a
30:00
few things
30:01
here that
30:01
will set us
30:01
up well for
30:02
that, as I
30:03
alluded to
30:04
earlier.
30:04
Again,
30:06
John 13,
30:07
35,
30:08
Gospel of
30:08
John,
30:09
Jesus says,
30:10
by this all
30:11
people will
30:11
know that
30:13
you are my
30:13
disciples,
30:14
if you have
30:16
love for
30:18
one another.
30:20
This is the
30:21
tell.
30:22
This is the
30:23
ultimate
30:24
proof.
30:25
There is no
30:26
greater or
30:27
more convincing
30:28
thing of our
30:29
relationship with
30:30
Christ than
30:32
our love for
30:33
him and for
30:34
one another.
30:36
You can have
30:37
all the right
30:38
doctrine, all
30:39
the right
30:39
strategies, all
30:40
the best ideas,
30:41
the biggest,
30:42
growing, coolest
30:43
church, reach the
30:44
most people for
30:45
Christ, and I'm
30:46
talking about true
30:46
conversions, but
30:48
if it's not done
30:49
in love, then
30:51
on that person's
30:53
account, it is
30:54
worthless.
30:57
So this is not
30:57
just a mark of
30:59
a Christian, but
31:01
it is the mark of
31:03
the Christian and
31:04
of the true
31:05
church.
31:07
And this mark,
31:08
this love, John
31:10
says, says two
31:12
things about such
31:13
a person.
31:15
Number one, it
31:16
says he abides in
31:17
the light.
31:19
And number two,
31:20
it says, he says
31:21
that there is no
31:21
cause for stumbling
31:23
with such a
31:25
person.
31:25
To abide in the
31:26
light is John's
31:28
way of saying that
31:29
one is walking
31:30
with God in faith
31:31
and obedience.
31:34
Dr. Rob Plummer
31:35
puts it this way,
31:37
to be in the
31:38
light is to be in
31:39
the realm of
31:40
God's people,
31:41
the church.
31:43
Living in the
31:44
light of the new
31:45
age dawning,
31:46
recognizing that we
31:47
are the first
31:48
fruits of a new
31:48
creation, we're in
31:49
a new covenant,
31:50
that's what he's
31:50
talking about.
31:51
Right?
31:51
Living in the
31:52
light of this
31:52
new age dawning,
31:53
this moment in
31:54
redemptive history,
31:55
and he continues
31:56
reflecting the
31:58
God who is
32:00
himself, light.
32:03
And so again,
32:04
to love one
32:04
another as Christ
32:05
has loved us.
32:11
And this person
32:12
has no cause for
32:13
stumbling.
32:13
This does not
32:14
mean that this
32:15
brother or sister
32:16
does not sin.
32:18
John is not
32:19
describing sinless
32:20
perfection.
32:22
That is explicit.
32:23
First John 1.8,
32:25
if we say we
32:26
have no sin,
32:28
we deceive
32:29
ourselves.
32:31
Right?
32:31
In other words,
32:31
we're the one
32:32
walking in darkness.
32:34
And the truth,
32:35
he says,
32:35
is not in us.
32:37
So he's not
32:38
talking about
32:39
sinless
32:41
perfection.
32:43
Rather,
32:43
he is saying
32:44
that insofar
32:46
as we are
32:48
walking in the
32:49
light,
32:50
as we are
32:50
believing in
32:51
Christ for
32:51
salvation,
32:52
loving God,
32:52
loving neighbor,
32:53
insofar as we
32:54
are doing
32:54
these things,
32:56
he will not
32:57
be a terminal
32:58
detriment to
32:59
himself or to
33:01
his brothers
33:01
and sisters.
33:03
In other words,
33:03
he is bound
33:04
to prevail.
33:07
That the
33:08
victory,
33:08
the salvation,
33:09
the final
33:10
vindication is
33:11
provided by grace
33:12
through faith
33:13
from our
33:14
Lord.
33:15
From beginning
33:16
to end,
33:17
he began the
33:17
work in us
33:18
and he will
33:19
bring it
33:19
to completion.
33:22
That is what
33:22
John's describing.
33:23
There is no
33:24
cause for
33:24
ultimate,
33:25
fatal,
33:26
stumbling.
33:27
Praise be to
33:28
God.
33:32
Now,
33:32
in closing,
33:33
I just want to
33:33
offer a few
33:34
additional
33:35
applications
33:36
in light of
33:38
our text.
33:40
Some of them
33:40
may seem
33:41
fairly obvious,
33:42
but that's not
33:42
a bad thing.
33:43
That's a good
33:43
thing.
33:44
John's a fairly
33:45
obvious writer,
33:46
very direct.
33:49
But number
33:49
one,
33:52
walk with
33:52
God in
33:53
church community.
33:55
Walk in the
33:55
light with
33:56
the brothers
33:57
and sisters,
33:57
if you want
33:58
to use
33:58
John's words.
34:00
And what
34:01
does this
34:01
entail?
34:01
Well,
34:01
this entails
34:02
the regular
34:03
and meaningful
34:04
reading of
34:04
scripture with
34:05
brothers and
34:06
sisters.
34:07
Of course,
34:07
we do this
34:08
on Sundays
34:08
and that's
34:09
the chief
34:09
gathering of
34:10
the church
34:10
in which we
34:11
faithfully
34:13
obey that.
34:14
This includes
34:14
in homes,
34:15
this includes
34:15
with one
34:16
another in
34:16
discipleship
34:17
contexts and
34:18
just regular
34:19
Christian
34:20
fellowship.
34:21
It should be
34:22
normal.
34:24
This entails
34:25
regular and
34:25
meaningful prayer
34:26
with brothers
34:27
and sisters.
34:29
I'll just say
34:30
to you,
34:30
please come to
34:31
the Sunday
34:31
evening prayer
34:32
meeting.
34:34
Admittedly,
34:34
it's one of the
34:35
hardest ones to
34:36
get to.
34:36
I totally get
34:37
that.
34:37
I have
34:37
littles.
34:38
It's a
34:38
hard time.
34:39
Usually,
34:39
my wife
34:40
has to
34:40
stay and
34:40
we work
34:41
that out.
34:42
I understand
34:43
the challenge,
34:44
but I promise
34:45
it's the
34:46
most rewarding.
34:47
It is so
34:48
great to
34:49
pray with
34:50
the church
34:50
in an
34:51
intimate
34:51
setting like
34:52
that.
34:53
Come and
34:54
you will
34:54
be blessed.
34:56
I would
34:56
add,
34:57
if you
34:58
don't already
34:58
have a
34:58
habit of
34:59
doing
34:59
this,
35:00
pray through
35:02
the members
35:03
directory.
35:04
Thankful I
35:05
made the
35:05
cut.
35:05
text the
35:09
person you
35:10
are praying
35:11
for to
35:12
ask how
35:12
you can
35:13
specifically
35:14
be praying.
35:14
If you're
35:14
a man,
35:15
text the
35:15
men.
35:15
If you're
35:16
a woman,
35:16
text the
35:17
women.
35:18
I'll just
35:19
tell you as
35:19
one encouraging
35:20
example,
35:20
one of the
35:21
many examples
35:21
of love in
35:22
this church,
35:23
for me
35:24
particularly,
35:24
has been
35:24
Daniel Tipton.
35:26
I just
35:26
want to
35:26
commend him.
35:28
In
35:28
particular,
35:29
for reasons
35:30
unbeknownst to
35:30
me,
35:31
maybe he
35:31
just sees
35:31
it as a
35:32
great need.
35:33
But he's
35:34
been texting
35:34
me regularly
35:35
to let me
35:35
know,
35:35
that his
35:36
family is
35:37
praying for
35:37
me during
35:38
their family
35:38
worship and
35:39
my family.
35:40
I don't
35:41
really know
35:41
why that
35:42
started,
35:42
but it's
35:42
been such
35:44
an encouragement
35:45
to me.
35:45
So I just
35:45
share that
35:46
with you to
35:46
say,
35:47
what a good
35:47
thing to
35:48
do.
35:49
What a
35:49
loving thing
35:49
to do.
35:52
This entails
35:53
singing psalms,
35:54
hymns,
35:55
and spiritual
35:55
songs to
35:56
one another.
35:57
This entails
35:57
hearing the
35:58
word preached
35:59
and taking
35:59
the Lord's
36:00
supper
36:00
together.
36:01
And sure,
36:01
it means the
36:02
ordinary means
36:03
of grace.
36:03
being an
36:05
active,
36:06
meaningful
36:07
member of
36:09
your church.
36:09
Not just
36:10
showing up
36:10
on Sundays,
36:11
but being
36:12
present,
36:13
and then
36:14
also being
36:14
open and
36:15
hospitable
36:15
Monday through,
36:17
well,
36:17
the whole week,
36:18
but you get
36:18
the idea,
36:19
right?
36:19
All the
36:19
time.
36:22
Application
36:22
number two.
36:24
This one
36:24
might seem
36:25
out of left
36:25
field.
36:27
Practice
36:28
regenerate
36:28
church
36:29
membership.
36:31
In other
36:31
words,
36:32
be a
36:32
Baptist,
36:34
right?
36:35
Jamie
36:36
Dunlap
36:36
makes the
36:37
following
36:37
point in
36:38
his book,
36:40
Love the
36:40
Ones Who
36:41
Drive You
36:41
Crazy.
36:43
In his
36:44
introduction,
36:44
he says that
36:45
his entire
36:45
book,
36:47
which as you
36:47
can guess,
36:48
deals with
36:48
loving church
36:49
members that
36:49
are not so
36:50
easy for you
36:51
to love for
36:52
whatever reasons,
36:53
doctrinal
36:53
differences,
36:54
personality.
36:55
He's an
36:55
Ohio State
36:56
fan,
36:56
get that
36:57
one.
36:57
You know,
36:59
really
37:00
difficult
37:00
people.
37:03
And he
37:03
warns that
37:04
everything in
37:07
his book,
37:08
all the
37:08
advice he's
37:09
going to
37:09
give you,
37:09
all the
37:10
biblical
37:10
teaching,
37:10
the
37:10
motivations,
37:11
the
37:11
truths
37:11
therein,
37:12
the
37:13
foundations
37:13
that the
37:14
Bible
37:14
itself
37:14
gives
37:15
for the
37:15
new
37:15
covenant
37:15
community
37:16
and why
37:16
it is
37:17
we are
37:17
able and
37:18
must love
37:18
one another
37:19
assumes a
37:20
Baptist
37:21
ecclesiology,
37:23
it assumes
37:23
regenerate
37:24
church
37:25
membership.
37:27
And so
37:29
this is
37:29
why we
37:31
constantly in
37:32
the New
37:32
Testament see
37:32
the command
37:33
love your
37:33
brother,
37:34
not just
37:35
another.
37:37
I was
37:37
really proud
37:38
of that.
37:39
So if you
37:40
practice a
37:40
mixed community
37:41
as our
37:42
Paedo Baptist
37:43
brothers do,
37:44
or if you
37:44
do not
37:45
guard the
37:45
membership and
37:46
just let
37:47
whoever in
37:47
as they walk
37:48
the aisle as
37:49
some of our
37:49
so-called
37:50
Baptist
37:50
brothers do,
37:52
or perhaps
37:53
worse,
37:53
don't even
37:53
practice
37:54
membership,
37:55
then all
37:57
that the
37:57
New Testament
37:57
says to
37:58
encourage and
37:59
establish love
38:00
among the
38:02
brotherhood in
38:02
those difficult
38:03
relationships is
38:05
robbed of its
38:06
power.
38:08
In that
38:09
scenario, we
38:09
aren't of the
38:10
same spirit,
38:11
because you're
38:11
letting somebody
38:12
in who doesn't
38:13
have the
38:14
spirit, which
38:15
is one of
38:15
Paul's big
38:16
appeals for
38:17
Christian love,
38:18
or of the
38:18
same spirit.
38:21
Conversion.
38:21
We've all been
38:22
converted.
38:23
That's what he's
38:23
saying.
38:25
And so we
38:26
save ourselves
38:27
a lot of
38:28
heartache, a
38:28
lot of
38:28
confusion, a
38:29
lot of
38:29
difficulty in
38:31
loving our
38:32
fellow members
38:33
when we do
38:33
the hard work
38:34
on the front
38:35
end of
38:36
ensuring to
38:37
the best of
38:37
our ability
38:38
that new
38:38
prospective
38:39
members are
38:40
true
38:41
Christians.
38:45
Otherwise,
38:46
you are
38:46
inviting the
38:46
blind, aimless
38:47
one who
38:48
hates his
38:49
brother into
38:50
the fold.
38:53
And so
38:53
brothers and
38:53
sisters, let's
38:54
work together
38:55
to guard
38:56
the membership,
38:57
to practice
38:58
regenerate
38:59
church
38:59
membership.
39:01
Don't just
39:01
leave that to
39:02
the elders,
39:03
though they
39:03
lead us in
39:04
that.
39:05
But we're a
39:05
congregational
39:06
church.
39:06
It's every
39:07
member's
39:08
responsibility
39:09
to do
39:10
this.
39:12
And some
39:12
of you are
39:12
thinking he's
39:13
telling us
39:13
now, you
39:14
know, but
39:15
I'm in.
39:15
So application
39:17
number three,
39:19
understand where
39:20
we are in
39:21
redemptive
39:21
history.
39:24
This is not
39:25
just high
39:26
brow theology
39:28
for sake of
39:28
high brow
39:29
theology.
39:30
This is not
39:31
just nerd
39:32
stuff.
39:33
This matters
39:34
practically,
39:35
day to day,
39:36
for every
39:36
Christian.
39:38
John's word
39:38
for us today
39:39
only makes
39:40
sense when
39:41
one has a
39:42
deep
39:42
understanding
39:43
of the,
39:44
what you
39:45
might call
39:45
the meta
39:45
narrative of
39:46
scripture.
39:46
That is the
39:47
overarching story
39:48
from Genesis
39:48
to Revelation
39:49
and how
39:51
God's
39:51
redemption
39:52
has worked
39:53
itself out
39:54
through his
39:55
covenants.
39:57
Right?
39:58
No one can
39:58
begin to
39:59
fathom what
40:00
John means
40:01
just in our
40:01
passage alone
40:02
by this old
40:03
new covenant
40:04
without
40:05
understanding
40:06
how the
40:07
storyline of
40:08
scripture
40:08
unfolds and
40:10
the developments
40:11
therein.
40:13
And so
40:13
practically,
40:14
this means a
40:14
few things,
40:15
means a lot of
40:16
things,
40:16
but I'm going
40:17
to share a
40:17
few.
40:19
Read and
40:19
reread your
40:20
Old Testament.
40:21
Right?
40:21
Know the
40:21
story for
40:22
yourself.
40:25
And this
40:26
one probably
40:27
needs more
40:27
unpacking.
40:29
So you
40:29
have more
40:29
time in
40:30
systematic
40:30
theology and
40:32
more time in
40:33
biblical theology.
40:36
Okay?
40:36
If you don't
40:37
know the
40:37
difference,
40:37
again,
40:38
come August
40:38
1st,
40:39
progressive
40:39
cow.
40:41
But when
40:43
you spend
40:44
more time in
40:44
biblical theology,
40:45
in other words,
40:45
when you study
40:46
the whole
40:46
storyline of
40:47
scripture,
40:47
the actual
40:48
text,
40:48
the actual
40:49
God-breathed
40:49
stuff,
40:51
and not just
40:51
Brudum or
40:52
Frame or
40:52
MacArthur or
40:53
whoever,
40:54
as great as
40:54
those guys
40:55
are,
40:56
you're going to
40:57
have a much
40:57
better understanding.
40:59
You're going to
40:59
see a lot of
41:00
pitfalls when
41:01
people only read
41:02
systematics and
41:03
don't actually pay
41:04
attention to the
41:05
storyline of
41:05
scripture.
41:07
And it's just
41:08
going to bless you.
41:08
It's going to
41:08
bless you.
41:09
You're going to
41:09
be closer to
41:09
the Lord.
41:10
I mean,
41:10
that's just
41:10
easy math.
41:11
More time in the
41:12
Bible,
41:12
more time with
41:13
God.
41:13
That's not
41:14
rocket science.
41:17
And no,
41:17
I'm not saying
41:18
no time in
41:19
systematics.
41:20
I'm just
41:21
pleading with
41:22
you that it's
41:23
God's word that's
41:24
inspired and
41:24
inerrant and
41:25
infallible and
41:25
good and all
41:26
these things.
41:26
Spend more time
41:27
in that and then
41:28
work out to
41:29
those things.
41:31
Another implication
41:32
of this is pay
41:33
attention to how
41:34
the covenants,
41:35
which reveal God's
41:37
redemptive acts
41:37
in each period of
41:38
redemptive history,
41:39
build on one
41:41
another and
41:42
culminate and
41:43
climax in Jesus
41:44
Christ.
41:46
Only when you
41:47
pay attention to
41:48
that will you
41:49
see how the
41:50
Bible truly fits
41:51
together and be
41:52
able to approach
41:53
these really hard
41:54
questions about
41:54
the law, the
41:55
Sabbath, should
41:57
you still be
41:57
circumcised, and
41:58
a whole bunch of
41:59
other stuff related
42:00
to politics,
42:01
nations, all the
42:02
rest.
42:03
If you're really
42:03
into Christian
42:04
nationalism, which
42:04
I hope you
42:05
are, but if you
42:06
are, this will
42:07
save you from
42:07
that.
42:08
So please pay
42:09
attention to
42:11
that storyline.
42:13
And then the
42:13
fourth application,
42:14
the most obvious
42:15
one, and the
42:16
one that I'm not
42:17
going to say a
42:18
lot about, because
42:18
again, we've got
42:20
two more weeks to
42:21
talk about it, but
42:22
application number
42:23
four, love one
42:25
another.
42:28
And so again, if
42:29
you want to know
42:29
more about that,
42:29
come the next two
42:30
weeks, but I will
42:31
tell you now a bit
42:32
of a not-so-secret
42:34
tease.
42:35
Look to God,
42:36
right?
42:36
That is the key.
42:38
We're going to
42:38
see that right
42:39
away next week
42:40
in 1 John 4.
42:44
And so, before
42:45
praying this out, I
42:47
just want to say
42:48
how excited I am
42:49
for these next
42:49
two weeks.
42:53
People have
42:54
asked me, what
42:55
made you come
42:56
back for the
42:56
second time?
42:57
If you don't
42:57
know, I've been
42:58
a member here
42:58
now three times.
42:59
I've moved for
43:00
seminary and jobs
43:01
and come back
43:01
and different
43:02
things.
43:03
And people ask,
43:04
why did you
43:04
come back?
43:05
And I always
43:06
tell them, it's
43:07
because I heard
43:07
the plumbing
43:07
got fixed.
43:13
In all
43:14
seriousness,
43:15
Crohn's
43:16
awareness, by
43:16
the way, in
43:17
all seriousness,
43:19
it is love
43:21
for you all.
43:23
I have family
43:25
here.
43:25
I mean, I
43:25
mean, literal
43:26
biological family.
43:28
Some of my
43:29
closest friends
43:30
since college
43:31
are still here.
43:32
but I mean
43:35
all of you.
43:39
And as I
43:40
said earlier,
43:40
one of the
43:41
amazing things
43:41
is my wife
43:42
and I know
43:43
how loved
43:43
we are here
43:44
as well.
43:46
Nobody loves
43:47
perfectly.
43:47
You don't,
43:48
we don't.
43:49
And yet, oh
43:50
my goodness,
43:50
so much love.
43:54
And so I
43:55
mention that to
43:55
say it is so
43:56
good when
43:57
brothers and
43:59
sisters dwell
44:00
in unity.
44:04
So I just
44:04
want to remind
44:04
you all as an
44:05
encouragement that
44:05
this is a true
44:06
church marked
44:07
by true
44:08
love.
44:10
Praise God.
44:10
And I'm so
44:11
thrilled to
44:12
unpack more of
44:13
that in the
44:14
coming weeks.
44:15
I won't talk
44:16
about progressive
44:16
covenantalism,
44:18
most likely,
44:19
but I will be
44:21
talking about love.
44:22
My love for you,
44:22
your love for me,
44:23
and our shared
44:24
love for our
44:26
risen Savior,
44:27
our God who
44:28
is love and
44:29
from whom love
44:30
flows.
44:32
Let's pray.
44:32
All right.