From the Pen of Paul: Fellowship With God (I John 1:5-2:2)
In our introduction to the book of I John, we saw that John's aim in writing was: (a) to declare the “Word of life,” the “eternal life” that was with the Father and has been manifested unto us in Jesus Christ; (b) and that we might have fellowship with the Father and the Son, just as John and the other apostles do; and (c) that we might enjoy fullness of joy―that our “joy may be full.”
Therefore, it seems that in order for our joy to be full, we must be living the type of life that comes from having fellowship with God. But how do we have fellowship with God? What is required in order that we may have the life that allows us to enjoy the fullness of joy? In our text under study now, John is discussing the requirements for fellowship with the Father; he also talks about sin and how sin affects that fellowship.
What are the basic ideas behind fellowship with God that we must consider? First, John says, “God is light.” “Light” is often used in the Scriptures as a description for that which is true, righteous, and good (John 3:19-21; 8:12; 9:5; II Cor. 4:4; Eph. 5:8-10). Since God is light, He must always be thought of as good, righteous, and true (Matt. 19:17).
The second basic idea is “in Him is no darkness at all.” Just as “light” represents goodness, righteousness, and truth, “darkness” is often used in the Scriptures to represent the opposite. And these two basic ideas show us that God could never look favorably on sin or condone it in any way. With this basic understanding clearly established as to what God is, John is now ready to discuss some false claims in regard to fellowship.
(1) “We have fellowship with Him, and walk in darkness.” This claim is obviously false because to have fellowship means we have something in common. Since God is light, walking in darkness would be going against everything God is and against everything He stands for (Eph. 4:17-24). What is the result of such a claim? Our words are false: “We lie,” and we are false in our actions, “We do not [practice] the Truth.” Instead of “walking in darkness,” we are to “walk in the light as He is in the light” (v. 7). Instead of living a life that is patterned after evil, unrighteousness, sin and error while claiming all the while to have fellowship with God, we should live a life that is in harmony with God's goodness, righteousness and truth. Such a life is described by Peter in II Peter 1:5-7. Not until we are living this type of life will we ever have “fellowship one with another.” This is talking about fellowship with the Father; and by being in fellowship with God, we can participate in a life that is eternal and which brings fullness of joy. Living this life not only puts us in fellowship with the Father and His Son, but it also provides continual cleansing of our sin. This shows that “walking in the light” does not mean that we never sin. Just as “walking in darkness” does not imply total absence of good. Instead “walking in the light” implies a life which is making constant progress in developing and growing in the “grace and knowledge of our Lord Jesus Christ” (II Pet. 3:18). A life that enjoys this continual cleansing of the blood of Jesus is also a life that meets the conditions of forgiveness that John next outlines in our text.
(2) “We have no sin.” This is false claim number two. This may refer to statements made by Christians who thought that they had become sinless when they obeyed the Gospel. But again, such a false claim has consequences attached to it. What are they? (a) Self-deception: “We deceive ourselves.” Self-deception is the worst kind and the hardest to overcome. (b) A life lived in sin: “the truth is not in us.” (c) Based on John's argument in verse 5, we are still walking in darkness instead of light. Instead of being deceived by this false claim, we should willingly “confess our sins” (v. 9a). Because “God is faithful and just,” when we do this, He will “forgive our sins,” and “cleanse us from all unrighteousness.” Thus, because of His mercy, He makes it possible for us to continue in fellowship with Him even though, in this life, we will ever attain absolute perfection and sinlessness.
(3) “We have not sinned.” This false claim may have been made by some who were denying that they had ever sinned. The consequences of this false claim are “We make Him (God) a liar,” and “His word is not in us.” Read and study carefully Romans 3:23, John 8:32, and John 17:17. Those making such claims cannot hope to have fellowship with God nor enjoy the kind of life such fellowship brings. Fellowship with God certainly does not come by making God out to be a liar! Even though John affirms that we do sin, he does not condone sin nor is he trying to encourage sin; instead he is writing to discourage sin (2:1). However, fellowship with God demands that we take sin seriously. In part 2 next week, we will look at a couple of things that John points out that are absolutely necessary for us to have and maintain this wonderful fellowship with God.
—Paul M. Wilmoth
From the Preacher’s Viewpoint. . .
“Is it wrong or right to use instrumental music in worship to God? Some people think it is and some do not.”
What people think separate from the Bible does not amount to a “hill of beans.” The trouble with the religious world today is that most go by what they think and feel instead of what the Bible teaches. My suggestion to one and all is if you want to go to heaven when life is over, read, study and then obey the Bible. If you do not do this, you will be so mixed up you will not know in which direction you are going.
Opposition to the use of instrumental music in worshiping God did not start in the 1800s. Most people evidently think that instrumental music in worship to God has always been used and those who oppose it are just odd or different. They think that the opposition is of recent years. This is not true. Schaff, in his History of the Christian Church, Vol. IV, page 439 says, “The use of organs in churches is ascribed to Pope Vitalian” (657-672 A.D.) Also, by and large it seems that most people think that the opposers are of one group, but this is not the case.
John Wesley, one of the best known leaders in the Methodist movement said, “I have no objection to instruments of music in our chapels, provided they are neither heard nor seen” (Clarke’s Commentary, Vol. IV, p. 684). Adam Clarke, a nationally known Methodist commentator said about instrumental music in worship to God, “I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil. Music, as a science, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity” (Clarke’s Commentary, Vol. IV, p. 684).
John Calvin, a leader in the Presbyterian church said, “Musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far more pleasing to Him” (Calvin, Commentary on Psalms 33 and on I Sam. 18:1-9). Charles Spurgeon, who is given up to be one of the greatest Baptist preachers of any time, declared his beliefs about instrumental music in worshiping God. He said, “David appears to have had a peculiarly tender remembrance of the singing of the pilgrims, and assuredly it is the most delightful part of worship and that which comes nearest to the adoration of heaven. What a degradation to supplant the intelligent song of the whole congregation by the theatrical prettiness of a quartet, bellows, and pipes! We might as well pray by machinery as praise by it” (Spurgeon, Commentary on Psalms 42). There are others we could quote, but space limits us. You can see from these quotations that opposition to the use of instrumental music in worship to God comes from a very wide spectrum. However, what these men said about instrumental music in worship does not make it right or wrong. The Bible determines this.
The New Testament authorizes vocal music only. Paul and Silas sang praises to God (Acts 16:25). They were to sing unto His name (Rom. 15:9). We are to sing with the spirit and understanding (I Cor. 14:15). We are to sing and make melody in our hearts to the Lord (Eph. 5:19). We are to sing with grace in our hearts to the Lord (Col. 3:16). We are to sing in the midst of the church (Heb. 2:12). We are to offer the fruit of our lips to God (Heb. 13:15). If any man is merry, let him sing psalms (Jas. 5:13). This is all the New Testament has to say about the kind of music to be used in worshiping God.
If we will do exactly as God directs us to do, we will sing as we worship Him. If an individual can show us where the Lord tells Christians to sing and play, then we shall be willing to do so. Let us take our stand with Jesus on this and all other points.
—Malcolm L. Hill