2-4-2018 Tree Huggers 1 John 2:15-17
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Introduction:
Transition:
We’ve been watching these previous weeks as John called on his readers to imitate Jesus’ obedient lifestyle, as he reminded them of the command to love one another for the sake of fellowship. Then, having reassured them of their right standing with YHWH, as we saw a couple weeks ago, he now warns that their walk in light not be hindered by worldliness. Today, John transitions from assuring his readers of his confidence in them to address another hindrance to walking in the light—worldliness.
Scripture Reading:
15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. 17 And the world is passing away along with its desires, but whoever does the will of God abides forever.
This is a difficult passage, especially for us living in our materialistic America. How do we have God’s values and not love the world? Some Christians have mistakenly thought that discarding their material possessions is the answer. For example, Francis of Assisi, upon hearing the reading of Matt 10:7–19, believed he was being personally called to a life of poverty. He discarded his material possessions and began an evangelistic ministry that drew a following of other monks and eventually developed into an order in the Catholic Church.
Transition:
My title and subsequent outline for today’s sermon is a synecdoche /sɪnˈekdəki/. Tree Huggers is a humorous and memorable way to refer to those who love the world and the things of the world.
I. The Problem with Trees
I. The Problem with Trees
John addresses this pitfall to experiencing true fellowship by introducing a warning with its solution. This is accomplished using an imperative (a command) followed by a conditional sentence that expresses John’s concern for his readers. Although this is his first mention of the world in this first epistle, John has already shared a bit of his doctrine concerning the world in his Gospel.
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.
“Do not love” This is a PRESENT ACTIVE IMPERATIVE, which means to stop an act that is already in progress— a possible translation could be “Stop loving the world.” By this John implies his readers may be guilty of misplaced values. The love of the world characterizes false teachers and ought not be identified in us.
“the world” Wait!!! What about John 3:16?!?!
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
This is the same author—whether it is the Holy Spirit or the Apostle John--that’s telling us here in our passage this morning that we cannot love the world also recorded for us beforehand that our God loves this world, not a little bit but a lot! maybe it is a different word for love? Nope! it is agape love. maybe it is a different word for world? Nope, both use cosmos!
Obviously, both “love” and “the world” are used in a different sense here in John 3:16, where it is said that “God so loved the world.” The one love is selfish, the other unselfish. In the one case “the world” κόσμος-- This word is used in two different senses in the NT:
The physical planet Earth (cf. John 3:16; 16:33; 1 John 4:14) and/or the souls of man--This would see “world” as distinct from the things in it, which leaves people as its referent. YHWH’s love for the world’s people is expressed in places such as we see here in John 3:16. However, this “world” as by John in our passage this morning is described as passing away along with its attitudes. This would not be true of people. Humanity will exist forever, whether with God or separate from Him. ; then it can also mean
Human beings with our philosophies and wisdom organized and functioning apart from God. This then refers to the morally corrupt world system rather than the planet and its material components. This world system stands opposed to YHWH and everything He values. It is owned and operated by Satan (1 John 3:1; 4:4; 5:19; John 12:31; 15:18; Eph. 6:11, 12; Jas 4:4). This is the best meaning for our passage in 1 John because of John’s immediate reference to the world’s lusts and pride, which are to be rejected along with it. This evil system will not continue into eternity but will be replaced by Christ’s kingdom. Though “things” are not evil in and of themselves, loving them does make one worldly.
So John uses both senses in his gospel and in this epistle. The term “world” is not evil in itself and John does not always depict it in a bad light. He uses it to designate all of creation in its natural sense (John 1:10). The world is the sphere wherein God’s saving activity occurs (John 1:10; 3:16; 9:5; 13:1; 17:11, 13; 1 John 4:9, 17.
It was the created world (planet) that God declared good and very good in Genesis. Additionally, Jesus did not come to condemn the world’s population, but to save it (John 3:17). Yet, this same term at more times has a negative bent in John’s writings. It is this same world from which the disciples have been separated by God and from which Jesus was always separate. It hated Jesus and hates His followers (John 15:18–20). John’s use of the term indicates nonbelievers being referred to along with the satanic forces opposed to YHWH as well as the sphere of their activity (1 John 4:1, 3). It is this evil system that Christ and believers have overcome (John 16:33; 1 John 2:13–14; 5:4). Though it is not evil in and of itself, the church does find itself increasingly separated from the world and distinct from it. It then makes sense that John would tells us not to love it.
“or the things in the world” This likely refers to a love of material objects but also could include the things the world has to offer: power, prestige, influence, control, etc. This is sin because the sin-cursed world system attempts to meet all of mankind’s needs apart from God. It structures life in such a way that humans appear to be independent of a Creator.
As Augustine said so well, “man has a God-shaped hole” in his life. We try to fill that hole with earthly things, but we can only find peace and fulfilment in Him! Independence is the curse of Eden!
Such a love is inconsistent with experiencing intimacy with God. Notice also, John does not say to abandon the world. Just as Jesus did not ask that His disciples be taken out of the world, only protected from Satan (John 17:15), John is not saying to flee the world or to reject it completely. He is simply saying not to love it.
“If” John is not accusing his readers of loving the world per se but stating a principle that applies to them as well as anyone else. His generic grammar appears deliberately to include all humanity, not just believers.
“...anyone loves the world.” What we love is evidence of whose we are … God’s or Satan’s.
οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ, “the love of the Father is not in him.” What John is saying is that love of the world reflects a lack of love for God. It is impossible to love both the world and God. Anyone loving the world can be certain, without a doubt, that he or she does not love God.
What does John mean by “the love of the Father” (ἡ ἀγάπη τοῦ πατρὸς)? Our love for God or God’s love for us?
If the meaning is believers’ love directed toward the Father. This would indicate that John intends that one cannot have love toward God when one’s love is directed toward the world. “Love of the Father” would then be parallel to ἀγαπᾶτε τὸν κόσμον (love of the world) in the preceding clause and reflect what follows in verse 17. John is thus expressing Jesus’ teaching in Matt 6:24 (pp.Luke 16:13) that one cannot serve both God and money.
“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.
the love of the Father may also mean that God’s love expressed within a person is reflected in a love directed toward Him by that person rather than loving the world. God’s love toward us motivates us to love Him over the world, as John affirms later: “We love because He loved us first” (4:19) — if so, this gives us great hope!
Transition:
John is not condemning a love of those material advantages which are God’s gifts, nor of nature, which is God’s work. He is forbidding those things the love of which rivals and excludes the love of God—all those immoral tendencies and pursuits which give the world its evil character. With this understanding, the next verse makes a bit more sense in context.
II. The Problem with Hugs
II. The Problem with Hugs
He further emphasizes this command of not being a Tree Hugger by explaining the negative statement just made. Everything that is in the world has as its source, not the Father, but the world.
For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.
But wait!! Does this seem right?? Didn't Jesus create the world?? How is EVERYTHING in it not from the Father?
This shows clearly that “The things of the world” cannot mean material objects capable of being desired. Why? Because these material objects—although can be lusted after—ultimately have their origin in God who created them (John 1:3). To assert otherwise is form of Gnosticism. But God did not create the evil dispositions and aims of men, these have their source in the sinful wills of his creatures, and ultimately in “the ruler of this world” (John 8:44).
“For all that is in the world.”
When John says all, he’s saying that no part of the world system is to be excluded. Its values and attitudes, even those we do not recognize as evil, stand in opposition to YHWH.
“The things of the world” are now related to a threefold sinful combination that is from the world system rather than from YHWH.
“the desire/lust of the flesh, and the lust of the eyes, and the pride of life.” All is now described in three groups, three areas through which the world influences the believer. Their significance has been debated and used by interpreters in different ways:
Some interpreters have connected these three lusts with the temptation of Eve in Gen 3:6.
So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.
“good for food” —the desires of the flesh
“delight to the eyes” —the desires of the eye
“the tree was to be desired to make one wise”—the pride of life
—back to our passage
For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.
The term translated “desire/lust” is not necessarily evil; in fact, it may be a healthy desire i.e. a desire for a friend to be promoted or even a godly desire such as a desire to abstain from sin. But it becomes sinful when directed inappropriately or to an unhealthy degree. From John’s use of σάρξ, here and in his gospel, he views “the flesh” as weak and frail, and is likely a synecdoche /sɪnˈekdəki/ here for the person.
Some interpret this first “desire/lust” as a generic description with the next two describing aspects of the lust of the flesh, while others see the three lusts covering three different areas of life. But either way, it is interesting to note here that these areas involve mental processes or bad thinking. They all could be potentially kept hidden—at least for a time as being unchecked,but they will always lead to further sinful actions.
Others have seen these categories as the same three areas in which Jesus was tempted by Satan in Luke 4:1–14. And certainly there can be parallels to satan’s temptation tactics and these three categories
Yet others combine the two accounts in scripture and see Eve’s and Jesus’ temptations alluded to by these three lusts.
However, there are incomplete connections between these and the other temptations to be dogmatic that John meant either of the two here. John was listing areas in which believers could be tempted and their love for God diverted. So what is the significance of the three evil desires/lusts? They cover every area of life in a broader sense rather than just describing Eve’s or Jesus’ temptations.
“the lust of the flesh” The lust of the flesh is not merely the lust after the flesh, but all lust that has its root in the flesh (Gal. 5:16). This refers to fallen mankind’s self-seeking attitude (cf. Eph. 2:3; 1 Pet. 2:11).
“the lust of the eyes” The lust of the eyes is that lust that has its origin in sight—curiosity, covetousness, etc. (cf. “the lusts of their hearts,” “the sexual lusts of your body,” Rom. 1:24; 6:12). In the world of John’s day, the impure and brutal shows of their theatre and the arena with live killings would be a wonderful illustration of this lust.
“and the pride of life” This refers to human pride--self-sufficiency apart from God--man trusting in his own resources).arrogance, boastfulness The vain—glory of life, or arrogancy of living, is ostentation exhibited in the manner of living; the empty pride and pretentiousness of fashion and display. It includes the desire to gain credit which does not belong to us, and outshine our neighbours.
“is not from the Father, but is from the world” There are two reasons Christians must not love the world: (1) that love is not from the Father (cf. v. 16) and (2) the world is passing away (cf. v. 17).
Everything making up the world system is what is not from the Father. None of the elements of the world system is sourced in God the Father. They do not come from Him. As James tells us (Jas 1:13), YHWH does not tempt anyone to do evil nor can He be tempted by evil. In that same light, John has affirmed God’s absolute purity in chapter 1, and now he declares that nothing in the impure world system originated with YHWH.
Transition:
So, what is the proper attitude toward the Tree Huggers and their “trees”?
III. Solution to those Tree Huggers
III. Solution to those Tree Huggers
Using a “both/and” construction, John now moves to contrast all aspects of the world and its evil system with the believer. The solution is a proper perspective on reality. This next verse contains all present tense verbs, drawing our attention to the state of the world wherein we live even here today.
And the world is passing away along with its desires, but whoever does the will of God abides forever.
The proper perspective is that the world is transitory, the obedient believer is eternal.
“The world is passing away” This is a PRESENT MIDDLE INDICATIVE this cosmos is in process of “passing away” (present tense). This relates to the Jewish two ages. The Jews used “this age” and “the age to come” to distinguish the periods before and after the coming of the Messiah, Christians adopted the same phrases to indicate the periods before and after Christ’s second coming. Paul points out: the new and consummated age is coming; the old age of sin and rebellion is passing away (Romans 8:18–25).
“but the one who does the will of God abides/remains forever”
John’s point is that this “world” is coming to an end, not eternal like YHWH. John is indirectly reminding us of the short span of life. However, even more so, he points to the brevity of the world and its philosophies.
With God, the believer is eternal in contrast to this passing world. What this does not affirm is that an obedient believer will never die. Rather, this is pointing to one’s eternal destiny with God in heaven, which begins in this life as a quality of life that will be fully expressed in eternity.
So What?
So What?
Seeing, then, that the love of the world and the love of the Father are absolutely incompatible, which will you choose? I cannot choose the former, for its strength and appeal is already wearing out; while not only does the Father abide for ever, but he who loves Him and does his will abides forever also. The world has its coming death in itself; its decay has already begun. And even if it were not passing away, our ability to continually enjoy it would certainly come to an end. Many in our current secular society would rather believe that the external world is the one thing that is permanent, while religion is based on a mere hypothesis ready to die out with its last believer. John assures us that the very opposite is the case. The world is waning: it is God alone and his faithful servants who abide.
As Augustine said, “What can the world promise? Let it promise what you will, it makes the promise, perhaps, to one who tomorrow will die” So perspective makes a world of a difference on value and priorities:
Encyclopedia of 7700 Illustrations 7524 Which Disturbs You Most?
A soul lost in Hell … or a scratch on your new car?
Your missing the worship service … or missing a day’s work?
A sermon 10 minutes too long … or lunch half hour late?
A church not growing … or your garden not growing?
Your Bible unopened … or your newspaper unread?
The church work being neglected … or housework neglected?
Missing a good Bible study … or your favorite TV program?
The millions who do not know Christ … or your inability to keep up with the neighbors?
The cry of the multitude for bread … or your desire for another piece of German chocolate cake?
Your tithes decreasing … or your income decreasing?
Your children late for Sunday school and Church … or late for public school?
Which really disturbs you most?
—The Bible Friend
Where is your love? is it in self-preservation? perhaps you love your health more than your Savior?
When a man says he can’t keep awake through a thirty-minute sermon, and stays home with his 700-column newspaper, whom is he kidding?
When a man says Sunday is his only day to rest, and gets up at 4:30 a.m. to go fishing, or spends the day on a golf course, whom is he kidding?
When a man says church seats are too hard and uncomfortable, then goes some Saturday to sit on a bleacher for hours in a drizzle watching 22 men push one another back and forth across a mud lot, whom is he kidding?
When a man says he doesn’t have time for Christ and His church, then spends evenings shopping, bowling, watching television, going to clubs, playing cards and having evenings out, whom is he kidding?… Not God!
—Spire
This is a call, much like Paul’s exhortation in Col 3:1–4 to focus on the heavenly things that last rather than the temporal passing world, its possessions, and its values. With John there is no middle state, where one can love the world’s things as well as love God. One much choose between the two. Also, with him there are clear consequences to the choice made. Choosing the world is expressed in gaining its desires, while choosing God is expressed in obedience and doing His will. As introduced earlier by John (2:3–6), obedience is the proof of a genuine relationship with God.
How do we gain a proper perspective on the passing world? Begin by reading and applying the message of Ecclesiastes. In it we are reminded about the brevity of life and the vanity of things and accomplishments. We are also reminded that God intends that we enjoy this life, while remembering we will give an account to Him in the end and this is not all that there is.
So how do you love God more than the world? First, pause regularly to remind yourself that God does not sit in second place to anyone or anything. Second, take time regularly to think about the fading nature of the world and its possessions. Everything on this earth dies out or wears out. Ask yourself whether you want to abide forever or just die out. Only with an eternal perspective will the temporal find its proper place in our values.