Audio Transcript:

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Holy God, heavenly Father, we thank you that you are a noble God, a personal God in the sense that you want our person to relate to your person, to know who you are and you want us to know whose we are, that we are yours and we're bought with the blood of Jesus Christ. Lord, we confess even now that often we live as if we are our own. We live as if we are at the center of the universe. It's so tempting to feel like we are the center of our lives and we are not. Remind us that Lord you are the center. You are the point. You are the essence and the total of reality. And we thank you for sending your son, Jesus Christ to show us that, to show us what it means to live in obedience to you, to show us what it means to live a life of love toward you, love towards people.

And Jesus, you proved your love through sacrificial offering on the cross as the propitiation for our sins. And because of your sacrifice, your death, your burial, your resurrection, you now are an advocate before the father on our account and we thank you for that. Holy spirit come down and speak to every one of us wherever we are in our spiritual journey. If there's anyone here who is not yet a Christian, not yet a child of God, I pray today convert them, shine your light into their heart and transfer them from the kingdom of darkness into the kingdom of your beloved son. For those who are baby Christians, I pray today Lord that you show that we are to grow in maturity. That in the beginning it feels like the father carries us in his arms, but then after a while, Lord, you want us to not just trust in our feelings of you but the trust in the truth of you and stop thinking that you exist for us, but that we are called to serve, serve you and serve others.

For those who are young men and women in the faith, I pray show us that there is a battle before us and that we are strong and strengthened when we abide in the word of God and when he abides in us. And for those who are more mature in the faith, I pray show us that you call us to be fathers and mothers to those who are younger in the faith, to care for their needs, to provide guidance in wisdom and discernment and encouragement and correction. I pray Holy spirit, bless our time, the Holy word, and we pray all this in Jesus name. Amen.

Wilbur Reese wrote a poem not too long ago about how often we come to God just to get something from him and then we leave. It goes like this. I would like to buy $3 worth of God please. Not enough to explode soul or disturb my sleep, but just enough to equal a cup of warm milk or a snooze in the sunshine. I don't want enough of him to make me love a black man or pick beets with a migrant worker, I want ecstasy, not transformation. I want the warmth of the womb, not a new birth. I want a pound of the eternal in a paper sack. I would like to buy three pounds of God please. And I start with that because often in our culture, when people think of the divine, they think of something that leads to excitement, that leads to some kind of spiritual experience, leads to some kind of enhancement. And when people hear that you go to church or that you're a Christian, they say, "Oh, that's nice." You get your spiritual fix at church. You get your enhancement for life there.

I get my spiritual fix at yoga or soul cycle or hiking or smoking weed or et cetera. You get your ecstasy there, I get my ecstasy here. And the assumption behind that that our culture has accepted wholesale is that the divine exists for us. Therefore, the divine does not obligate anything from us. And often people approach Christianity with that cultural lens and they think, yes, I'm going to come to Jesus, receive everything that he can offer me and he doesn't obligate anything of me. I can go and live as I want. But 1 John writes and he says, no, if you met Jesus, you can't but grow in him. You can't but become Christ like. You can't but submit to the father's will and serve others because that's exactly what Jesus did. We're in a series that we're calling meno. The word meno is the Greek word that's used over and over and over in 1 John, it means to abide, to remain in, to be connected to, rooted in.

And as we're rooted in Christ, dear Christian, what happens is that changes our lives, it can't not. That our profession of faith begins to shape our practice, that our beliefs begin to shape our behavior, that our saying needs to impact our doing. And what 1 John, the apostle John is, he has this question before us and he says, "Look, obviously there's a chasm between your belief and your behavior when you come to the Lord." But is that chasm getting shorter? Is that chasm being bridged? If not, if there is no growth, that's probably a sign that there was no life, that there was no regeneration. So we need to ask ourselves, are we truly in the faith? Why does he do this? Because globally and historically, most of confessing Christians were nominal only, in name only. Today if you look at the stats, over 2 billion people are Christians and saint John writes to us to make sure that we truly are, that we test our faith.

And Jesus talked about this often. In the greatest sermon ever preached a sermon on the mount, Jesus concludes that sermon with a warning and he said, "In the last day at the judgment, many will come to me stand before me." Jesus says, "And they will say, Lord, Lord, did we not do incredible things in your name?" And Jesus says, "Depart from me for I never knew you." He tells us parables of the 10 virgins, half of them are outside of the feast. The door shut in their face. They thought they were in the faith, they were not. Saint Paul writes and says, examine yourselves to ensure that you are in the faith. So perhaps you're a Christian. You're struggling with the assurance of your salvation. Am I a Christian? Well, this book is for you. Or perhaps you've always thought of yourself a Christian because that's your heritage, that's your family because the part of the country that you're from believes that or the country you're from.

And he says, "You need to test your faith to see that it's genuine because this is the most important question before us. Are you a Christian? Are you a child of God? Have you been reconciled with God?" This is the big idea of the text. One of the things I will say about this book is that saint John, the apostle John style is radically different than saint Paul's style of writing. Saint Paul is a philosopher. He thinks very linearly. You can write three point sermons from saint Paul's writings and it's all very clear cut. Yes, and a lot of us, that's how we think. So that's why we're drawn to saint Paul's writing. John does not write like a philosopher. John writes like a musician. He writes like a songwriter, like a lyricist. Therefore, so he gives you an idea and then he gives you another idea and it goes back to the first idea and then gives you a third idea.

And until you understand his style of writing, you're going to have a hard time understanding what it means. You understand the words, you don't understand what he's talking about. And like when you listen to a song and it's repetitive, you're not like, "Oh, we got to cut that out." Songs aren't AP English essays. Songs are meant to be sticky, to inspire the imagination center. That's how John writes. His style is called amplification, where he gives you a point and then he hits it louder and louder. And in order to make it more and more emphatic. And the big idea is, I want you to know that you are gods, that you belong to God. You do that by growing in Christ's likeness. And he gives us a triad of Christ's likeness. How do I know that I'm growing in Christ?

Do you know him doctrinally? Do you know the trues about him? About the death, burial, resurrection of Christ, what he taught, what he's about. Do you know him? Doctrinal? Do you obey him? That's the moral test. And then do you love him? That's the relational test. Do you know? Do you obey? Do you love doctrinal moral and relational and they're all interconnected. They're all tightly wound together. What does it mean to know Jesus? You obey Jesus. What does it mean to obey Jesus? You love Jesus. What does it mean to love Jesus? You know Jesus, et cetera, et cetera. So that's a word about his style. Today we are in 1 John 2:1-17. Here in the beginning, I'm going to read the first six verses and we'll get to the rest in the sermon. "

My little children, I'm writing these things to you so that you may not sin, but if anyone does sin, we have an advocate with the father, Jesus Christ, the righteous. He is the propitiation for our sins and not for ours only, but also for the sins of the whole world. And by this we know that we have come to know him if we keep his commandments. Whoever says, 'I know him,' but does not keep his commandments is a liar and the truth is not in him. But whoever keeps his word in him truly the love of God is perfected. By this we may know that we are in him. Whoever says he abides in him ought to walk in the same way in which he walked." This is the reading of God's Holy, inerrant, infallible, authoritative word. May he write these eternal truths upon our hearts. The question before is how do you know that you know God? And the four points are you obey, you love, you grow and you deny.

First you obey. We'll start with verse two and verse two saint John says that, "Jesus is the propitiation for our sins, not only for ours but also for the sins of the whole world." He doesn't start with our obedience because that's not how we are made righteous before God. That's not how we are accepted with God. We don't earn our salvation. It's not. We follow the rules, we obey and therefore we accept that it's Jesus has obeyed, followed the rules, and because of his sacrifice, we can be accepted. That's where he starts. It's not about our obedience, it's about Christ. He uses the word propitiation in the Greek. It's hilasmos. It's a multidimensional word. The first dimension is a claim against you has been satisfied. A claim against you has been satisfied. That's propitiation. And what he's talking about is that there's a claim against us before God, that when God looks at us, he looks at us as sinners and there's evil in our hearts and God being a just God cannot but have a claim against our sin.

He says, "A claim has been satisfied." And you can understand this from a legal ... You get an accident, someone's got a claim against you. Recently this past August, I was in Philadelphia doing some doctoral studies. I went to visit a pastor at 10th Presbyterian church in downtown Philadelphia. And if you think the parking laws in Boston are terrible, so much worse than Philadelphia. You need, honestly, it's one of these signs where it's like 12 signs on one post and you need a law degree in contract law to exegete what's going on. So I parked my car. I went to a seminary, I studied exegesis, I exegeted that okay, I understand. Okay, I go to the station, I pay for two hours, $8 and I'd take the ticket and I bring it back to my car and then I go meet with the pastor. I come back to the car, orange ticket on my windshield. It's like, what is going on? No, not fair, injustice and I appealed.

So I sent them, I went online, I send them a picture of my little parking ticket and a picture of my car and I thought I was set. It's $51 right? If it was less than, maybe I wouldn't go. Finally like end of November, I get a letter from them. Your appeal has been denied. Legalists. And then they're like, "You got to go online. Here's your number, you type it in and we'll tell you why you got denied." And I go online and they have a picture of my card, not the picture that I sent in. They have a picture of my car that the person, the parking attendant took. And the picture showed that my bumper was in the loading zone. Six inches my bumper is in the loading zone. It was $51, $4 for the credit card fee, $55. And at that moment I'm like, "My goodness, I got 2007 Toyota Highlander. My bumper's not worth $55. Can I just send that in? Can we just trade it out?" And as I'm going through this, I'm fuming. My wife walks in and she's like, "What's that? And I was like, "It's the ticket."

And she's like, "Why don't you tell me about it?" I was like, "It wasn't going to bless your soul. I didn't want to get into ..." So I paid that. Why claim against me and the claim would only grow. That's the word. The propitiation was I paid for this ticket. Now what he's saying is he's not talking about we can pay God, that we can supplicate God, mollify God, appease God, we can't do anything in and of ourselves because what is the penalty? What do we owe God? What's the claim that we have against God? Well, we sinned against an infinite God, an infinitely glorious God, an infinitely honorable God, and the penalty for that sin for dishonoring an infinite being is an infinite penalty. We can't pay that in and of ourselves. Now, a lot of people have a problem with God's wrath in that they say, "Well, is this making God out to be capricious or arbitrary? Does he lose his temper? No, this is anthropomorphic language.

From our perspective, we're using human language to talk about God. Obviously it doesn't communicate everything when you communicate. So when God has wrath toward our sin, it's not a sinful anger. It's a just anger. He's not irate, irritable or irascible. God's wrath is his holiness and his justice in action. He is righteously set against evil. Cruelty is immoral, justice is not. So when God has wrath against our sin it's because of his justice. And to get rid of God's wrath is to get rid of justice. And just a thought, just imagine this world without justice. We long for justice when we see the terrible injustices on a weekly basis that happen in the world, that happen in our world. What's shocking is not that God is a God who has wrath. He's angry about our sin. You've got to keep going to get the full view, to understand the full reality of the person of God. It's not shocking that he's angry at sin.

What's shocking is that God takes the initiative to placate that that wrath. God's not demanding that we somehow pay that price. He knows we can't, so God volunteers to satisfy God's wrath. God the son volunteers to satisfy the wrath of God, to absorb the wrath of God, to pay for the wrath of God with his sacrifice on the ... that's the most shocking part of Christianity. And why did he do it? What was he motivated by? He was motivated by his love for us. 1 John 4:10, "And this is love. Not that we have sinned, but that he loved us ... And this is love, not that we have loved God, but that he loved us and sent his son to be the propitiation for our sins." So he doesn't look down on us and see how loving we are. It's he's motivated by our love when we wanted nothing to do with him. When we were living as if we were our own, when we're living as if God didn't exist, living lives of cosmic plagiarism thinking that everything we have is ours.

Nothing remotely like this exists in any other religion or any other philosophy. Yes, it's propitiation to be sure, but nothing like the world has ever seen before. Augustus Toplady he wrote this couplet to encapsulate this idea. He says be mindful of Jesus and me. My pardon he suffered to buy and what he procured on the tree, on the cross. For me he demands in the sky. He demands it and he procures it. He's just, and the justifier. This is the beauty of the gospel of Jesus Christ. The claim against you has been satisfied if you just ask for it. If you just ask for forgiveness and you repent of your sins and on that cross, every ounce of the penalty that we deserve for our sin was poured out in the wrath of God on Jesus Christ.

This is why the cross was so gruesome, so gross and so gory because that's our sin in the sight of God. The gospel requires that we believe two really difficult things at the same time. The first is that you are so bad that Jesus had to die for you, and that Jesus is so good that he was glad to do it because of his love. 1 John 2:2 he says, "Jesus is the propitiation for our sins and not for ours only but also for the sins of the whole world." And just one comment here, because this verse has been misinterpreted to justify a lot of false theology including Unitarian theology. This does not mean that everyone's sin has been expunged at the cross. That's not what he's saying because in the same letter, the apostle John actually says that there are those who are still in their sin and they need to be saved from those sins.

What's he talking about? He says that anybody, anybody, no matter what you've done, no matter where you're from, no matter who you are, anybody, the moment you repent of your sins and you believe that you accept Jesus' propitiation for your sins, that you can be saved. His sacrifice is sufficient for all but efficient for those who believe and repent. Sufficient for all, efficient for some. 1 John 2:1, "My little children, I'm writing these things to you so that you may not sin, but if anyone does sin, we have an advocate with the father, Jesus Christ, the righteous." And he uses the word advocate here. And in the Greek it's parakletos power clay toss. It's used of Jesus only in this text. It's a word that Jesus often uses.

John 14, 15 and 16 he describes the Holy spirit with this word. He said, "I will send you another parakletos, another advocate, the great comforter, the great helper, that's the Holy spirit. By another he means that he is the first advocate. In this context it means a helper, especially if you're guilty in court. So the image that John is giving us is God the father is a judge and we are guilty before him. Jesus comes in and he begins to advocate for he is our just lawyer. And what is the plea? It's not not guilty. That's not the plea that he offers, he enters a guilty plea. We are guilty. But then he says, "But father, you can't hold yon sin against him because I've already paid for it." This is how he's advocating. I've already paid for your sin. He's standing before the father and he's advocating, and how do we get Jesus to be our advocate?

First John 1:9 says, "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." That we are his because of the sacrifice of Christ and because of his advocacy for us we're with him. I was at a conference with pastor Shane and pastor Andy we went to this preachers conference, gospel coalition, held this conference in Indianapolis last year. And whenever you have these conferences, they give you a lanyard. In the beginning they're like, "Here's your lanyard, you register, you paid, now you have to wear this lanyard everywhere." And the lanyard is a little badge with your name on it. And I don't like legalism and I don't like manmade rules. And I was like, "That's dumb. I'm not wearing this."

So I intentionally forgot it in the hotel room. The next day we come in and it was the best session, the keynote speaker, I forgot already, it wasn't that memorable. So we go there and I forget the lanyard. So I'm with pastor Shane and pastor Andy, and we walk in and the security guard lets them through and says, "You can't go in." I was like, "What? This is a Christian conference. You don't believe in grace?" He was like, "No." And then he's like, "No, this is really important. We can't let you in." And I was like, "What do I do?""You need a lanyard." So I go to the front desk and the front desk I tell him the whole ... I explained the whole thing. They pull up my name. Yeah, you paid okay. I was like, "Can you help me?" They're like, "No." I'm like, "Why not? Do you need a lanyard?"

They said, "You need to buy a new lanyard." And I was like, "How much?" They said, "$5.""No, I'm not doing it." Why? Because I'd be a bad steward of God's money. Not doing it. Nickel, you Pharisees. Then I go back and I'm like, "I'm just going to sit by the door and livestream listen on my phone." And I'm sitting there and Andy Davis, Andrew Davis walks by. Andrew Davis is a great friend of the church. He's a pastor at FVC Durham. Incredible, incredible guy. Over 30 books of the Bible memorized, written a lot of books. He comes and he's like, "Young, what are you doing?" I was like, "They won't let me in.""How come?""No lanyard." Okay. He's like, "Don't worry about it. Come with me." Walks right up to the same security guard, the same person. And he just, "Hey, how are you?" And just keeps walking. And then the guy's like, "No, no, no. He can't come in."

And pastor Andy says, "Don't worry about it. He's with me." And I was like, "I told you, Ferris." It's all to say that's kind of like what it means to have Jesus Christ as your advocate. He's done everything. All you have to do is be with him. That's what meno means. And that's how we're reconciled with God. And he writes, why is John writing about propitiation? Why is he writing about advocacy? So that our sins are forgiven and that Jesus advocates for us, and then we can live any way that we want? No. If you truly understood grace, you won't pervert grace. It's not a cheap grace. You don't use the grace as a justification to continue sinning. So he says in 1 John 2:1, "My little children, why am I writing this? I'm writing these things to you so that you may not sin." What's he saying? Obedience leads to grace. No, it's grace that leads to obedience.

If you've understood what Jesus Christ has done for you on the cross, what it cost him, how much it cost him, how much he loves you, you can't but want to delight him, live for him. That's why he says verse three, "And by this we know that we have come to know him. This is the test. If we keep his commandments, whoever says, 'I know him,' but does not keep his commandments is a liar and the truth is not in him." It doesn't matter what you say by your confession. What does your life say about your confession? That's what he's saying, "But whoever keeps his word in him, truly the love of God is perfected, and by this we may know that we are in him. Whoever says he abides in him ought to walk in the same way in which he walked."

As you grow in the faith, you walk with Christ, the chasm between belief and behavior is to be bridged, it can't but be bridged. You have a new heart, new desires, new affection, which leads to new fruit. One objection that arises here is, but if I sin, does that mean that I'm not a christian? And this is something that I wrestle with, this is something most likely you've wrestled with, every serious christian has. And I just want to point out the context says, "Yes, I'm writing so that you don't sin if you do sin, Jesus is a our propitiation. He is our advocate." Don't forget that one of the commandments that we are to keep is repent of your sins. On a daily basis the christian is to repent. And as we grow in the faith, we realize that we have more and more to repent of. It's a daily practice, confess and repent. And also obedience doesn't mean perfect obedience.

Saint Paul writes in Romans 7, "As a believer, the things I want to do, I can't do, the things I don't want to do, I do. It's always this battle between the true self and the shadow self. Scripture divides all of humanity into two categories. The righteous and the unrighteous. David was righteous and he was an adulterer and a murder. Moses was righteous. He was a murder and also disobeyed God and wasn't allowed in the promised land. Peter was righteous but betrayed the Lord at the worst possible moment. Paul was righteous but despaired of his continuing sinfulness. So righteousness biblically is position. We are in Christ by grace through faith. He robes us in his sanctified robes of purity, the clothing of holiness. And then what happens is the fundamental commitment of your life, the root direction of your life, the truest characteristic of your life is to grow in obedience.

Do we do it perfectly? No. When a Christian sins, you have remember the Holy spirit convicts so much so you beg God, please take this sinful desire away from me. Any true Christian, if you're awakened in the middle of the night by Jesus Christ and he says, "Do you want me to take away your ability to sin?" The true Christian says, "Yes Lord, please." That's how you know you want to obey, you long to obey. However, scripture teaches us we're still in a fallen world, in a fallen flesh. And our true self, our true identity is battling with our shadow identity. It's the fight between the spirit and the flesh. And when we sin, you're not just being untrue to God. You're being untrue to your real self dear Christian. Saint Paul says, "It wasn't I that sinned, it was the sin in me." And that's not just a cop out or an excuse, it's simply the truth that we have a new identity, new heart, new affections, and we are to grow in that.

And how do you do that? Particularly by growing in love. And this is point two, how do you know that you know that you're a Christian? You obey, you seek to grow in obedience, and you seek to grow in love. And he says in verse seven, "Beloved, I'm writing, you no new commandment, but an old commandment that you have heard from the beginning. The old commandment is the word that you have heard. At the same time, it is a new commandment that I'm writing you, which is true in him and in you because the darkness is passing away and the true light is already shining. Whoever says he's in the light and hates his brother is still in darkness and whoever loves his brother abides in the light and in him there is no cause for stumbling. But wherever hates his brother is in the darkness and walks in the darkness and does not know where he is going because the darkness has blinded his eyes."

What does he mean by new commandment old commandment? He's not talking about chronological. It's not time thing, old and new. It's a quality thing. It's the same commandment on old and new Testament that the essence of the law is to love God and to love our neighbor as ourself. He's saying it's new in the sense it's new to us. When you hear the gospel, which is a timeless gospel, it's an old gospel but it's a timeless gospel and you hear it for the first time, it's brand new. Everything is brand new. That's what he's saying, new heart, new affections, new desires. And he says, "The way that you know that you have true love for God is you have true love for your brothers and sisters in the faith." If God is your father, you can't love your Christian siblings, your brothers and sisters. And the reason why, why are you telling us this?

He's telling us this because it's hard. It's not natural. And particularly, he focuses on loving the brothers and like Christians close to you who know you best. He focuses on that because some of the hardest people in the world to love are your siblings. The people that know you, they know how to push all the buttons, they know exactly what to say, how to say in order to set you off. And he says, "Loving those people who are hard to love," particular people, not just Christians in general. Like Linus from peanuts, his famous line was, "I love mankind, but it's people I can't stand." And that's a lot of Christians are like, "I love the church. I love Christians worldwide." Okay, show me your community. Show me the Christians that you are walking with. Show me the Christians that are hard to love. That's what he's saying.

And by the way, this isn't like a temptation for us that like it's easy to love God. It's people that are hard to love. That's been the temptation all throughout church history. Like in the modern excuses, I'm an introvert. I can't stand people. No, get away from me. I just want go. This has always been an issue. Like the monastic movement started because people are like, "I can't stand people. I'm just going to go and live in a cloister with an Abbe and just pray to God all day." And one of the famous examples of this is Thomas à Kempis in the 15th century. He was a Dutch monk who wrote The Imitation Of Christ. And if you don't know The Imitation Of Christ, it's a phenomenal book that teaches you how to grow in your relationship with Christ. And it's second only to the Bible in its influence on Christian, on the church throughout history. It's been printed in 6,000 separate editions.

Love the book. Here's my only knock against it. Not one word about loving Christians or people in general. Actually, this is what he says, "Desire the fellowship of God alone and his Holy angels and shun the acquaintance of men." I'm going to force my daughters to memorize that and just that's our new motto. But he's saying, "All you need is a relationship with God. People, get away from me." He missed the whole point of 1 John. He missed the whole point of the incarnation of Jesus Christ. He missed the point of love. The other thing I'll say here, not much on this point because this is a theme that John's going to get back to more. We got to define love biblically and not culturally. In our culture, to say that you love and that we are to be loving is to say that you are nice, that you never say anything that upsets anyone. You never do anything to confront someone. You don't talk about sin. Just be a nice person. That's what it means to love.

And if that's our definition of love, then we have no idea how to explain some of the things that Jesus did. Going to the Pharisees he says, "Woe to you Pharisees for you are like whitewashed tombs," calls them serpents, all kinds of names. Yeah. Talking to a crowd, he says, "You unbelieving and perverted generation. How long shall I put up with you?" Peter, when he was being selfish, Jesus says, "Get behind me, Satan." Seemingly unloving, but actually he's telling them exactly what they need to get them awakened from the spiritual stupor. He's sacrificing comfort to do a very difficult thing because that's the best thing for that person. There's other examples of this in scriptures.

Paul in the book of acts talking to this guy named Elymas, he says, "You are full of deceit. You fraud the son of the devil, enemy of all righteousness." And then he strikes him with blindness. It seems unloving, but it's probably the most loving thing that he could do to awaken him from a spiritual blindness. So what I'm saying is we need to expand our definition of love. Our love is not just niceness, our love is sacrificing self and comfort to do the thing that's best for the beloved. And the great example of that is the cross. Point three is that we grow. So we are to obey, love and grow. Grow in what? Obedience and love and following Christ. And 1 John 2:12-14 he gives us three groups that he addresses twice. Each group for emphasis and this is the lyricism of John.

He says, "I'm writing to you little children because your sins are forgiven for his name's sake. I'm writing to you fathers because you know him who is from the beginning. I'm writing to you young men because you have overcome the evil one. I write to you children because you know the father. I write to you fathers because you know him who is from the beginning. I write to you young men because you are strong and the word of God abides in you and you have overcome the evil one." First thing that he starts with is that we are children of God because of Christ name's sake, in his name's sake. So we're not forgiven of our sins because of our repentance or our faith or our actions, our good works. So repentance and faith in and of themselves have no power. Repentance and faith are like a key to a car. The key has no power in of itself, but the key accesses the power that's not within. It accesses doesn't create.

So the way that we access God's power, the way that we gain access to is through faith and repentance, but not for our namesakes, it for his. The other thing I want to point out here is he's talking about levels of spiritual growth in health and maturity. He's not talking to little children particularly, like physical little children. He's talking about to people who are new in the faith. So you can be 60 and if you have a just met Jesus, you are an infant in the faith. Or you could be 25 or 20 and if you've been walking with the Lord since you were a child, you can be a father or mother in the faith. So he's saying that the idea behind is that there needs to be growth and health and maturity. So dear Christian, are you stuck in a season with a lack of growth?

If so, you need to ask why. Children he's saying, "Children, you need to grow out of the state of thinking that everything exists for you. If you've been around kids, kids just have no idea that they're not at the center of the universe. They just assume this, mom and dad exist for me. My daughter's favorite, my youngest daughter, her favorite word is mine. She comes to me, papa is mine. She fights with my five-year-olds over, no, mine. But she thinks that literally we exist for her. And a lot of Christians assume that all the other Christians exist for you and then you come to a church with that mindset. It's fine for a season, but at some point you've got to trade your bib for an apron. And he says, "Another stage is young men and young women and that you fight the evil. You've overcome the evil one." Why? Because the word of God abides in you. This is when you realize the spiritual walk is a fight on a daily basis. You've got to fight.

You take responsibility for your own walk and you fight the good fight. And then as you do that, as you progress to get to a stage where you understand your spiritual father and mother, that it's our responsibility to care for those who are younger or those who are less mature, unhealthy. And so we serve and we guide and we care. And also that shows us that we got to be patient with people in different levels of the faith. And how does growth come? Growth comes through grace. That's all. That's what he focused on, propitiation and advocacy. We focus on Jesus. We focus on the grace that we received. We eat from the word of God on a daily basis and we get strengthened as we apply that word, and particularly through the rhythms of the spiritual life.

How did Jesus practice the spiritual life? Like if John's telling us we're going to walk with Jesus, become like Jesus, well, how did Jesus and walk on a daily basis? What were the rhythms of his life? And I'll give you a few. Silence, he would go and spend time with God in silence and solitude, sacrificial and simple living in the Holy scriptures. He would immerse himself in the scriptures, meditate on the scriptures so he truly knew who God was. He truly knew what mercy and justice and grace were. So all he did flowed from those practices of silence, solitude, sacrificial living and scripture. So we are to obey, love, grow in obedience and love. And we can't just focus on the positive things we've got to focus on there are some negative things that we got to cut out from our life.

So if you want to get healthy, it's not just about eating the right things and adding more supplements into your life. You've got to cut out the junk. And this is point four that we got to deny desires that pull us away from God. And this is point verse 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. For all that is in the world, the desires of the flesh, the desires of the eyes and pride of life is not from the father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever by world." It's the Greek word cosmos. He's talking about humanity that is united in rebellion against God. Humanity that is United against God and Jesus talking about the world.

It's not the physical world that God created, it's the sinful structures in the world. And Jesus said, "The world hates me." He said, "The devil is the prince of this world. The whole world is under the power of the evil one." Jesus said, "I pray for my disciples not in particular for the world." This is why Jesus came to save the world. So John 3:16, "For God so loved the world ..." A lot of people translate that to mean the world was so great that God loved us and the onus is put on us. It's not endorsement of the world. It's a testimony to the character of God. He didn't love us because we were lovely. He loved us because he was loving. What was shocking about that verse isn't that God's love is to be admired because the world is so big, that God's love is to be admired because we were so bad. That's the world that he saves us from.

So scripture says that, "When we repent and believe in Jesus Christ, we are transferred from the world, the domain of darkness into the kingdom of God's light." So in a sense, Christians are in the world, but not of it. In a sense no Christian actually lives in the world. No, the world contains no Christians because Jesus has chosen us out of the world. Everything that's antagonistic toward God. So if we've been taken out of the sinful structures, why in the world would we be pulled back in? And he's saying this because the allure is so powerful. This is the world, the desire of the flesh, the desire of the eyes and the pride of life. Desire of the flesh, this is sensuality, the desires of the eyes, this is materialism and the pride of life, this is self glorification.

And once you have these three categories, you begin to see this everywhere. You see in marketing, you see this in social media. You see this all like half the economy is built up on the pride of life, desire of the flesh, desire of the eyes, and it's the same temptation over and over. This is the same pattern that Satan used attempt Eve. Eve looked at the fruit, that it was good for food, that it was pleasing to the eyes, and that it would make wise. Desire of the flesh, desire of the eyes, pride of life. Satan comes to Jesus when Jesus was fasting and he tempts him. Turn the stone into bread. Desire the flesh. Hey, I'm going to give you all these kingdoms. Desire of the eyes. Hey, jump off the top of the temple. Self-glorification. The allure is there. So dear Christian, where are your affections pulling you away from God and toward the world?

And the fight for faith is the fight for desire. And that desire, Jonathan Andover said, "True religion, consistent holy affections." We are to vivify our affections for God, give life to our affection and then kill our sinful desires. This is the mortification of the flesh. C. S. Lewis talked about the sweet poison of the false infinite, the sweet poison of the false infinite. It looks so sweet, but it's poisonous. It looks infinite. It looks like it'll last forever. This feeling, this relation, whatever this ends up pulling you, it looks infinite, but it's temporal. G. K. Chesterton said, "The acid test of any religion is what do you deny?" So dear Christian, as you follow Jesus, we can't but deny. He says, "Follow me and take up your cross daily." Where are you growing in self-denial? Where do you need to grow in self-denial?

So how do you know that you know God? You obey, love, grow and deny. I'll conclude with this. Robert Robinson lived in the 18th century in London. He lived a life of debauchery in his youth as part of a gang. Did all kinds of horrible things. At age 17 went to hear George Whitfield preach the gospel. He gets saved, radically goes into the ministry, becomes a pastor and an age 23 he writes, one of our most beloved hymns that we ever sing is come thou fount. Writes his incredible hymn, it's inspired like we still sing, it's so powerful. Then after a while, his love for the Lord began to cool off and he walks away from the faith, goes through a season of severe depression and sin. He was traveling and as he's traveling he meets a Christian young lady and they start conversing and she realizes that he is educated in the terminology of the faith and she says, "Okay, have you read this hymn? I just recently came across this hymn. It touched my soul powerfully. Maybe it'll bless you.

And at that moment he started weeping. She takes out come thou fount. And he says, "I am the poor wretch that wrote that hymn many years ago and I'd do anything to experience again that joy that I knew." And she all she did, she pointed him to the lyrics and she said, "Look, the streams of God's mercy are still here. Just come and stand under his streams of mercy and he will cleanse you of sin." Robinson wrote in that third verse owed to grace how great a debtor daily I'm constrained to be. Let thy goodness like a fetter bind my wandering heart to thee. We need that. We need God's grace to bind our hearts to him, to terraform us into the image of Christ. And Robinson's own hymn was used to turn his wandering heart back to the Lord.

If you're not a Christian, accept God's grace. He is your propitiation, he is your advocate, accept it, repent it, listen and believe. If you're a Christian, you need to grow in obedience and love and growth and denial. Let's pray. Lord, we thank you for this time that you've given us in the Holy scriptures. What a powerful word you've left us. And we thank you for the Holy spirit. Holy spirit we thank you for continuing minister to us, continue to grow us and continue to grow us in maturity and health so that we can help others grow in maturity and help bring people to you to be introduced to you and be transformed by you. We pray this in Jesus name, amen.