The Emphasis on the Son

In John’s first epistle, He begins with establishing himself as an eye-witness to the life of our Lord Jesus Christ.  He emphatically states that he had seen, heard, touched the Lord and now from that experience He proclaims Christ.  For this purpose, we would expect the entirety of the book to be focused on Christ, and this is true, however there is a remarkable pattern that emerges when one examines how it is that John brings his emphasis to the Son, particularly through His use of the terms Father and Son.

In the opening chapter, God the Father is mentioned in 1:2 and 1:3, while the Son is mentioned in 1:3 and 1:7.  However, at the beginning of chapter 2, it is the Father who is mentioned again, not the Son, as we might expect his pattern of proclaiming Christ to proceed.  The use of Father appears in the discussion from 1 John 2:1, and again in 2:13, 2:15, and 2:16.  Meanwhile, though Jesus Christ is mentioned in 2:1, the actual use of Son does not occur again until 1 John 2:22.  This is rather shocking given that we would expect the bulk of references to be about Christ, the Son of God, given John’s own emphasis on his experience with Christ’s earthy ministry.  But then something remarkable happens.

In 1 John 2:22-24, there is a transition that takes place from emphasis on the Father to the Son.  Note the passage below

22 Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. 23 No one who denies the Son has the Father. Whoever confesses the Son has the Father also. 24 Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father.25 And this is the promise that he made to us—eternal life.

Here we see the use of both Father and Son in verse 22 and again, twice, in verse 23, followed by the fourth pairing in verse 24.  These pairings single a massive shift in emphasis from the Father to the Son.  From this point forward, God the Father is only referenced 3 times in the remainder of the letter, whereas God the Son 14 times, after only being mentioned twice up to this passage.

The question we need to ask at this point is why?  Is there a purpose for John to withhold and then subsequently emphasize the Son?

Interestingly, on the heels of this shift from Father to Son, we find a passage describing believers as children of God, those marked with consistent obedience and desire holiness.  For instance, 1 John 2:29

If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

then again in 3:1

See what kind of love the Father has given to us, that we should be called children of God; and so we are.

The development of the teaching that believers are children of God extends from 1 John 2:29 to 1 John 3:10 and includes specific mention in 3:2; 3:8 (negatively stated); 3:9 (2x); and 3:10 where it is stated both positively and negatively.

This pattern is simple enough, if one slows down long enough to see it, but it brings up another question.  What is John’s purpose in connecting the emphasis on God the Son with believers as children of God?

Quite frankly, it is to show the relationship that exists between God the Father and God the Son is parallel with God the Father’s relationship with those who have been born again,

But to all who did receive him, who believed in his name, he gave the right to become children of God,13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”  John 1:12-13

Similarly, as we read in Ephesians, we are co-heirs with Christ.  Not only that, but as the emphasis on the Son continues, we also see impeccability, i.e. sinlessness, righteousness, and purity attributed to Him, but not in isolation from us.  He died to remove sin from us; as He is righteous, so too ought we be righteous; as He is pure, so too will we be pure.  The relationship is familial, but also one of shared identity – holiness – through our union with Christ.

Oh the wisdom of God, who by way of simply shifting the emphasis from Father to Son, draws attention to the person and work of Christ and His holiness, but subsequently uses it to transition into our relationship as His children, that we too ought to look like His only begotten Son and walk in purity.

Worship Wars – Part 3

In our general overview of worship, we’ve so far seen that worship was indeed regulated by God’s Word in the Old Testament, or better under the Old Covenant. We made mention of the importance of the first four of the Ten Commandments, as they pertain to worship. We looked at several instances of worship, culminating in the Levitical Priesthood, sacrifices, and tabernacle/temple as well as instances of improper worship, which we saw resulted in dire consequences, including the ultimate exile of Israel from the land. We need to now concern ourselves with the transition from Old Covenant worship to New Covenant worship. This transition is the focus of Worship Wars – Part 3, linked below

In our general overview of worship, we’ve so far seen that worship was indeed regulated by God’s Word in the Old Testament, or better under the Old Covenant. We made mention of the importance…


Overseeing One Another


Hebrews 12:15 15 See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; 16 that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. 17 For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.

In the midst of a challenging exhortation on discipline, endurance, and sonship, Hebrews 12 provides further guidance on how believers are to interact with one another (vs. 15-17), particularly in light of the exhortation to endure, previously described (vs. 3-14), and the one to follow in the final and perhaps most difficult of the Hebrew warnings (vs. 14-29).  The relationship between the warning and the commands given to the community of believers is very similar to the warning in chapter 3, where we were told to

“exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin.”

In our passage from Hebrews 12, the warning opens up with the little phrase, “See to it,” which is an unfortunate translation by the ESV because it obscures the original word and keeps us from seeing parallel uses in Scripture.  Rather than a phrase, the single word episkopeo is used, which means “to look upon, inspect, oversee, look after, care for,” according to Strong’s, but may also carry with it the weight of the parent word which means to ‘visit’, which of course implies looking in on or looking diligently, as the KJV translates.  It is the verbal form of the word translated as bishop or overseer, which has traditionally carried the notion of church officer (1 Timothy 3:1-2; Titus 1:7; 1 Peter 2:25).  Additionally, you can see the close relationship with the word episcopate, discussed elsewhere, and from where we get the church government form Episcopalian.  This particular word is only used one other time, and that in 1 Peter 5:2, a familiar passage which is often used to highlight the office and function of pastors:

shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly;

Despite this use, in our passage it is not in reference to an ecclesiastical office, nor is it limited to the role of a pastor.  It is meant, in its context, to refer to the function of all believers in the lives of all other believers, especially those with whom you have daily, or we might say regular, fellowship.  At the very least, perhaps this should cause us to visit such an exclusionary idea of oversight to a “church officer,” but that discussion for another day.

Overseeing, care for, look out for, and visit are all within the range of meaning for this particular word.  As we begin to unpack the passage we need to note, as with the context of verses 12-13, that there are two implications here, namely the oversight of elf and the oversight of others.  It is not an exhortation for simply self-examination, nor is it an exhortation to ignore self and  keep an eye on others.  It is both, keep a watch on yourself and others (1 Timothy 4:16).

Moving into our passage, we find three explicit reasons for exercising oversight in one’s own life and the lives of one another.  They are

  1. That no one fails to obtain the grace of God.
  2. That no that “root of bitterness” springs up, causes trouble, and defiles many
  3. That no one is sexually immoral like Esau

The first application of our verb to care for or oversee is so that no one fails to obtain the grace of God.  The immediate question here is what is the grace of God?  Is it present grace or future grace?  Is it grace needed now or the grace manifested at the final day of salvation?  It could actually be both, perhaps more clearly it refers to those who have experienced the grace of God, make a profession to have received the grace of God, but allow their hearts to become deceived and hardened to the point of no longer seeing the necessity of the grace of God.  Through regular fellowship with other believers (and of course in our own lives), we are to be on guard against the dangers of self-deception and false professions of faith.  Nothing but genuine Christian community exposes this.  We need others to help point out the blind-spots that we cannot see in ourselves.

Second, we have a rather strange phrase, root of bitterness, which should jump out at us.  Often we hear people apply this to their own hearts by saying they don’t want to be bitter towards John Doe or the First Baptist Church of Your Town.  That may be an application, but that is not the primary meaning of this passage.  Root of bitterness is a phrase found in Deuteronomy 29:18.

18 Beware lest there be among you a man or woman or clan or tribe whose heart is turning away today from the Lord our God to go and serve the gods of those nations. Beware lest there be among you a root bearing poisonous and bitter fruit, 19 one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, ‘I shall be safe, though I walk in the stubbornness of my heart.’ This will lead to the sweeping away of moist and dry alike. 20 The Lord will not be willing to forgive him, but rather the anger of the Lord and his jealousy will smoke against that man, and the curses written in this book will settle upon him, and the Lord will blot out his name from under heaven.21 And the Lord will single him out from all the tribes of Israel for calamity, in accordance with all the curses of the covenant written in this Book of the Law.

The context for this entire passage, 29:16-29 should be read in its entirety, but the general scope of the passage is a warning concerning those under the Old Covenant who fall into idolatry, worshiping the gods of other nations, who then hear the words of the covenant warnings and are self-deceived thinking they are safe.  The implication is that by allowing them to remain in a self-deceived state and to continue in the midst of the covenant community will bring down the entire community, “moist and dry alike.”  The effects will be that the person will be unforgiven, suffering the anger and jealousy of the Lord, having the covenant curses falling down on him, and ultimately having his name blotted out.

All of that context is carried forward to the little phrase in Hebrews 12:15, “[see to it] that no ‘root of bitterness’ springs up and causes trouble, and by it many become defiled.”  Here the context shifts to those who would fall into idolatry, under the New Covenant, become self-deceived, and lead to the downfall of the entire community with whom they fellowship.  Self-deception, ignoring the warnings of God and assuming upon the grace of God, has a gangrenous effect upon everyone.

Third, and finally, see to it that “no one is sexually immoral or unholy like Esau,” then follows a description of how Esau sold his birthright for a single meal and regretted it to the point of tears, but found no opportunity to repent.  The reference to Esau’s sexual immorality is a bit confusing because we have no real mention of this in the narrative accounts of his life.  At the time, we know that Abraham had multiple wives, concubines, and an affair with his maid, yet no mention of sexual immorality (though obviously this goes against God’s creative order for 1 man and 1 woman).  Similarly, with Jacob, we see multiple wives and concubines, but again no mention of sexual immorality.  With Esau, we read of his children by multiple wives, so to single out his infidelity over and above Abraham and Jacob would be a bit odd.  Certainly, and without question, we should oversee ourselves and others to guard against sexual immorality, particularly in light of Hebrews 13:4, but this reference to Esau seems to be pointing towards something else, particularly because of the definition given to what he did in selling his birthright.  

Esau is the prototypical representative of someone who trades his eternal (long-term) blessing and inheritance for the temporary fulfillment of pleasure.  The analogy carries over to the person in the New Covenant, living under the eternal blessings and inheritance who would throw it all away for temporary pleasures in this life.   The analogy of this unfaithfulness with Esau is sexual immorality.  It is language consistent throughout the Old Testament that refers to Covenant breakers, or idolaters, as an unfaithful spouse, whore, prostitute, etc.  Downstream of this interpretation is the application of throwing away lasting marriage fidelity for temporary fulfillment of lustful, adulterous desires.

In this brief passage from Hebrews 12 we have a wealth of wisdom and instruction for us to meditate on and apply to our lives and the lives of others.  Christianity was not meant to be lived in isolation, in fact by definition it cannot be.  It was meant to be lived in fellowship with other believers.  That simply cannot happen in 1 1/2 hours on Sunday morning.  It is a daily exhorting and meeting with one another for our own benefit and the edification of our brothers and sisters in Christ.

Ephesians 4:15 "Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ"