(Chapters 1:5–2:11)
The problem that faced the Church in those early days was that antichristian teachers had infiltrated the Christian ranks and were corrupting many merely professing believers with their evil doctrines (chaps. 2:18-26; 4:1-6). These teachers professed to know God and to have life eternal—but they were impostors. John’s concern was that they would “seduce” the saints with their erroneous doctrines and lead them “astray” (chap. 2:26). The saints, therefore, needed to be able to identify these charlatans and avoid them. To help them to know who were real and who were not, John was led to present various essential elements of God’s nature (which are characteristic of the children of God) by which all false pretention to the possession of life eternal could be detected. This would provide the saints with a touchstone by which they could test, and thereby know who were false, and refuse fellowship with them, as John enjoins the elect lady to do (2 John 9-119Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 10If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds. (2 John 9‑11)).
Light and Darkness
(Chap. 1:5)
The first essential element of God’s nature and Being that John holds up before us is light. He says: “This then is the message which we have heard of [from] Him, and declare unto you, that God is light, and in Him is no darkness at all.” “Light” signifies absolute holiness and truth, whereas “darkness” signifies evil and the absence of the knowledge of God. By stating that “God is light and in Him is no darkness at all,” John makes it clear that God is absolutely holy and that it is not possible that sin could be found in Him, or in any way be associated with Him. Every true Christian knows this.
In this passage, John states that God not only “is light” (vs. 5), but that He is “in the light” (vs. 7). Since light dispels darkness and reveals things as they truly are (Eph. 5:1313But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. (Ephesians 5:13)), by stating that God is now in the light, John indicates that God has fully revealed Himself. This, as we have seen in verses 1-2, was done by the coming of Christ into the world. There has now been a full revelation of the Father in Christ (John 1:18; 14:918No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)
9Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? (John 14:9)). In Old Testament times, God dwelt in “thick darkness” as to the revelation of His Person (1 Kings 8:12; 212Then spake Solomon, The Lord said that he would dwell in the thick darkness. (1 Kings 8:12)
12Then sat Solomon upon the throne of David his father; and his kingdom was established greatly. (1 Kings 2:12) Chron. 6:1). Certain attributes of God were revealed in those times, but He had not been fully declared. Such a revelation awaited the coming of Christ, the Revealer of God. Thus, resulting from Christ’s coming, the God who is light has set Himself in the light.
Not only is God in the light, but His children are also in the light. The coming of Christ has brought God into the light, but it is the blood of Christ shed in His death that fits us for that light (vs. 7). Before conversion, we were once “darkness” (Eph. 55For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Ephesians 5:5):8a), but in becoming believers on the Lord Jesus Christ, we have been brought “out of darkness into His marvelous light” (1 Peter 2:99But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9); Acts 26:1818To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18); 2 Cor. 4:66For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)). We are now “the children of light” (Eph. 518And be not drunk with wine, wherein is excess; but be filled with the Spirit; (Ephesians 5:18):8b; 1 Thess. 5:55Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. (1 Thessalonians 5:5)). Now, every true believer walks in the light, due to the glorious manifestation of life eternal in Christ and the work which He accomplished on the cross.
Various Pretentions to Walking in the Light Examined
Having stated that God “is light” and is “in the light,” this immediately becomes a test of a man’s profession. John addresses six common pretentions that a person may profess, indicated by the words: “If we say...” (chap. 1:6, 8, 10) and “He that saith ... ” (chap. 2:4, 6, 9). In this passage, John gives proofs and counter-proofs by which all such pretentions to knowing God and to being in the light can be checked.
The Test of Being in Fellowship With God in the Light
(Chap. 1:6-7)
John says: “If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all [every] sin.” Thus, if God is light and we say that we know Him and are in fellowship with Him, but we live in a way that proves we are in utter ignorance of God, it is clear that our profession is false. All such “walk in darkness” and are not real believers at all. They have no real knowledge of God’s holy nature and have nothing in common with Him, for “what fellowship hath light with darkness?” (2 Cor. 6:1414Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2 Corinthians 6:14)) Conversely, if a man truly professes to know God, he will manifest the reality of it. He will “walk in the light” and will “have fellowship” with others who are in the light, and he will understand that “the blood of Jesus Christ His Son” has cleansed his sins away. He will be characterized by these three things:
Firstly, the believer is “in the light.” Thus, he has a basic knowledge of God and of His holy nature through having divine life and believing the gospel. This sets him in the light positionally. As mentioned in the Introduction, John looks at things abstractly, He is speaking here of where the believer walks, not how he walks. He is not taking into consideration that a believer, who is in the light, may not walk at times according to the light. (We’ve all offended in this – James 3:22For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. (James 3:2).) He is looking at light and darkness as a positional thing; everyone is either in the light or in darkness. Someone asked J. N. Darby, “What is ‘darkness?’ Ans. The absence of the knowledge of God, and, as to that, it is not possible for any Christian to be in darkness. As I get Christ, I get light. God is light, and if I know Him, I am not in darkness” (Notes and Jottings, p. 106). He was also asked, “What if a believer turns his back on the light?” The answer he gave was: “Then the light will shine on his back, because he is always in the light!” (Unknown and Well Known, a biography of John Nelson Darby by W. G. Turner, p. 36).
Secondly, “we have fellowship one with another.” The children of God have a common interest—Christ, the Son of God—and this leads them to walk together in happy fellowship. This characterizes them. Again, John is not considering that at times a person may get out of practical fellowship with his brethren with divergent thoughts and ideas, but of what characterizes God’s children.
Thirdly, “the blood of Jesus Christ cleanseth us from all [every] sin.” Thus, the children of God know the meaning of Christ’s finished work on the cross, of which His blood speaks. Their consciences have been purged as a result of resting in faith on what He accomplished there (Heb. 9:1414How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)). Hence, they have no desire to escape the light but are happy to be searched by it (Psa. 139:23-2423Search me, O God, and know my heart: try me, and know my thoughts: 24And see if there be any wicked way in me, and lead me in the way everlasting. (Psalm 139:23‑24); John 3:2121But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. (John 3:21)) because they know that all that the light exposes, the blood has cleansed. In fact, the more thoroughly the light shines on them, the more clearly it is seen that there is no spot of sin on them! Such is the cleansing power of the blood of Christ. The word “cleanseth” in this verse is in the perfect tense in the Greek. This does not mean that the blood needs to be continually re-applied if and when a believer fails, but that the believer abides in a constant state of being cleansed by the blood, because the blood never loses its power, having everlasting efficacy.
The Test of Having a Sin-Nature
(Chap. 1:8)
John goes on to examine another pretention; in this case it is in regard to the believer still having the sin-nature in him. He says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” This false pretention shows that not only were there men associated with the Christian profession who were in darkness concerning the true nature of God, but they were also in darkness as to their own state. They professed to have “no sin” in them! That is, they said that they didn’t have a sin-nature—the flesh! John says that all such persons “deceive” themselves. To make such a claim only proves that they are not in the light, because if they were, the light would have revealed to them what they are. One of the most elementary points of Christian knowledge resulting from being in the light is that we know that we still have the flesh in us (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)). This shows the seriousness of holding error; if our wills are at work regarding the error, we will lose our discernment and be deceived by it. Hence, if we come across someone who professes to know God and to be in fellowship with Him, but he says that he doesn’t have a sin-nature, he is giving us a clear indication that he is probably not a real believer.
The Test of the Confession of Sins
(Chaps. 1:9–2:2)
John moves on to another point—the question of having sinned. He says: “If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His Word is not in us” (Vss. 9-10). The confession of sins marks a true child of God. Since he is in the light, if he sins, the light will search him, and his conscience will be awakened as to what he has done. This will lead to his repentance which will draw forth a frank and humble confession of having sinned. Thus, the effect of being in the light is that we confess our sins. Every true child of God will do this. Someone asked J. N. Darby what a failing believer should do when he has been on a wayward course for years and can’t remember what sin exactly began his departure from the Lord. His reply was, “He can confess his low state generally.” If it’s genuine, it will lead to his restoration.
Confession of sins is really a believer’s exercise in regard to his restoration to communion, when he has failed. If the confession of one’s sins were required of sinners coming to Christ for salvation, then how would anyone get saved? What sinner can remember all his sins? When we take into consideration the fact that "the plowing [thoughts] of the wicked is sin" (Prov. 21:44An high look, and a proud heart, and the plowing of the wicked, is sin. (Proverbs 21:4)) and that "the thought of foolishness is sin" (Prov. 24:99The thought of foolishness is sin: and the scorner is an abomination to men. (Proverbs 24:9)), it would be an impossible task. His sins might number in the thousands—maybe in the millions! A sinner seeking salvation and forgiveness of sins is to simply own or confess that he is a sinner (Luke 18:1313And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. (Luke 18:13)) and to confess Jesus as his Lord (Rom. 10:99That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10:9); Phil. 2:1111And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:11)), but it is not required of him to confess each and every single sin that he has committed. The abstract principle involved in the forgiveness of sins here may be broad enough to cover a person’s initial coming to Christ for eternal forgiveness and salvation (See Synopsis of the Books of the Bible by J. N. Darby, footnote on 1 John 1:99If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9).), but the context shows that John is really speaking of those within the Christian company. Commenting on this, F. B. Hole said: “It is true, of course, that the only honest thing for an unbeliever, when conviction reaches him, is to confess his sins, then forgiveness, full and eternal will be his. The believer is in question here, however. It is, “If we confess ... .” (Epistles, vol. 3, p. 147)
Paternal Forgiveness
Upon confessing our sins, God is “faithful and just [righteous] to forgive us our sins” because the claims of divine justice have been satisfied on account of a ransom having been paid by Christ for our sins (Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); 1 Tim. 2:66Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6)). John does not exactly say that the failing believer should ask for forgiveness—because all believers abide in a state of having been eternally forgiven—but he does say that we need to own what we have done by confessing our sins to God the Father. Hence, it is not eternal forgiveness that is in view here, but rather, paternal forgiveness. John adds: “And to cleanse us from all unrighteousness.” This has to do with being cleansed from the influence of the sin that we have committed and getting deliverance from its servitude (John 8:3434Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. (John 8:34)). This is in view of helping us not to fail in that way again.
(Vs. 10)
However, if one who professes to be in the light says that he has “not sinned,” he has made it clear that he is not in the light. If he were truly in the light, the light would have manifested his sins, and he would know that he has sinned. Denying that we have sinned is the fruit of unbelief. It challenges “His Word” which states that all men have sinned (Eccl. 7:2020For there is not a just man upon earth, that doeth good, and sinneth not. (Ecclesiastes 7:20); Rom. 3:2323For all have sinned, and come short of the glory of God; (Romans 3:23)). We won’t contradict the Word if we truly have it abiding in us, as John says here. In the case of a believer, sin interrupts his communion with God. He will be uncomfortable all the while he is out of communion, because every true child of God craves the peace and joy and complacency that emanates from being in communion with God. To lose this is to lose his sense of spiritual well-being, and this will produce a confession of his sins, whereupon communion will be happily regained. A merely professing believer does not feel this loss because he has never known communion with God.
The Advocacy of Christ
(Chap. 2:1-2)
Having spoken of God’s gracious provision for His children who fail, lest any should think that he is teaching that it’s okay for a child of God to sin (because there is this provision), John hastens to correct this false notion. He exclaims: “My children, these things I write to you in order that ye may not sin.” This is the first time in the epistle that John addresses his audience as, “My children.” In this, we see his passion and deep concern for their preservation. In no way would he have believers look lightly on sin. It is a very serious thing indeed for a child of God to be found sinning; we should shrink from the very thought of it. If we truly saw what was required to righteously put away sin—the agonies of the atoning sufferings of Christ on the cross—we would repudiate it!
The KJV says, “My little children ... .” However, the word “little” should not be in the text in chapters 2:1, 12, 28; 3:7, 18; 4:4; 5:21. “Little,” refers to those who are young in the faith, but John is addressing the whole family of God here, not just the new converts. Using “little,” in this verse, implies that the young in the faith are the only ones who are in danger of sinning. This is not true; all saints (even an apostle) can fail if they don’t keep close to the Lord.
John goes on and says: “And if any one sin, we have a Patron [Advocate] with the Father, Jesus Christ the righteous; and He is the propitiation for our sins; but not for ours alone, but also for the whole world.” This explains how it is that failing believers come to confess their sins; it is through Christ’s work as an “Advocate with the Father.” Note: John does not say, “When any man sin ... .” This would suggest that sinning is a normal thing for a Christian, which is not true. With Christ interceding for us as our High Priest, we are kept from sinning—if we come to Him for help (Heb. 7:2525Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25); 2 Peter 2:99The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: (2 Peter 2:9); Jude 2424Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, (Jude 24)). Hence, in reality, not sinning is normal Christianity. But “if,” through self-will, a believer does sin, there is this provision of God to be restored. This is John’s point here. To say that we haven’t sinned denies our state and the need for Christ’s advocacy, but to say that it’s normal for us to sin denies Christ’s high priesthood.
Christians who fail don’t lose their salvation (as some mistakenly teach); if this were true, then John would have said, “If any man sin, he needs to receive Christ as his Saviour again.” But referring to Christ as our Advocate as he does, indicates that he is dealing with the subject of restoration, not salvation. Note also: Christ’s advocacy is “with the Father.” This shows that a believer’s sin doesn’t affect his relationship with God. God is still his Father and he is still His child, even though he has failed. Similarly, in an earthly family, the child that disobeys his father doesn’t cease to be his child. While our relationship to God cannot be affected by sin, our communion with God most certainly will be, and it will remain suspended until we confess the sin that has broken communion. The problem is that we can get into such a poor state of soul that we are not even conscious that we are out of communion with the Lord and can be like Samson who “wist not that the Lord had departed from him” (Judg. 16:2020And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the Lord was departed from him. (Judges 16:20)). We are not to think from this that the Lord forsakes us when we sin; He has promised never to do that (Heb. 13:55Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (Hebrews 13:5)). But He does withdraw the sense of His presence with us.
“Advocate” could be translated “Patron,” which means, “one who takes up the cause of another.” In Scripture, it is applied to the Lord (1 John 2:11My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1)) and also to the Holy Spirit (translated as “Comforter” in John 14:16, 26; 15:26; 16:716And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:16)
26But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26)
26But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: (John 15:26)
7Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. (John 16:7)). It is important to understand that Christ’s work as an Advocate begins immediately upon a believer sinning, not when he turns back to God in repentance and confesses his sins. John does not say, “If any man confesses his sins, he has an Advocate with the Father.” This would make the working of Christ’s advocacy consequent upon the failing believer’s turning to Him, and that would be putting the “cart before the horse.” If Christ’s work as an Advocate was dependent upon our turning to God and confessing our sins, then no one would ever get restored, because no failing believer can turn back of his own accord—such is the enslaving power of sin (Prov. 5:2222His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. (Proverbs 5:22); John 8:3434Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. (John 8:34)). The truth is, we can’t save ourselves, and if we fail, we can’t restore ourselves. Restoration is purely a work of the Lord (Psa. 23:33He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. (Psalm 23:3)). It is what Christ does as an Advocate that leads us to turn back to God and to confess our sins.
Four Things Involved in Christ’s Advocacy
We may ask, “What exactly does Christ do as an Advocate that results in the believer being restored?” There are four things involved in this work:
• Firstly, the moment we sin, He goes to the Father and prays for our restoration. The Lord prayed for Peter in this way before Peter turned back (Luke 22:3131And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: (Luke 22:31)). At the same time, the Lord maintains our cause before God against the accusations of the devil regarding the sins involved in our failure (Rev. 12:1010And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. (Revelation 12:10)). The Lord is not there to persuade God to excuse or overlook our sins, but as “Jesus Christ the Righteous,” He points to His blood and says, “I’ve paid for those sins on the ground of having made ‘propitiation’ for them.” Hence, our restoration is based on the unchanging efficacy of Christ’s propitiatory work on the cross.
• Secondly, He directs the Spirit of God to bring the Word of God to bear upon our conscience (Luke 22:6161And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. (Luke 22:61)). The Spirit will address our state and our sinful course and will occupy us with our failure until we repent and confess our sins. He may bring a verse to mind, either by hearing, reading, or remembering it, that will speak to us. Thus, God’s Word has a part in a believer’s restoration (Psa. 19:7; 119:97The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. (Psalm 19:7)
9BETH. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. (Psalm 119:9)).
• Thirdly, He employs disciplinary action in our lives (1 Peter 3:1212For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. (1 Peter 3:12)). The Father will work to this end too (1 Peter 1:16-1716Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:16‑17)). All of His actions toward us in this governmental way are founded on His love for us (Heb. 12:5-115And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. (Hebrews 12:5‑11)). His love is such that He will even use trouble (suffering, sickness, sorrow, etc.) in our lives to get our attention and to turn us around (Job 33:14-2214For God speaketh once, yea twice, yet man perceiveth it not. 15In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 16Then he openeth the ears of men, and sealeth their instruction, 17That he may withdraw man from his purpose, and hide pride from man. 18He keepeth back his soul from the pit, and his life from perishing by the sword. 19He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: 20So that his life abhorreth bread, and his soul dainty meat. 21His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. 22Yea, his soul draweth near unto the grave, and his life to the destroyers. (Job 33:14‑22)).
• Fourthly, He will send our brethren after us (Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1); James 5:19-2019Brethren, if any of you do err from the truth, and one convert him; 20Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:19‑20)). A brother or a sister may speak to us about our course, and it may be used of the Lord to turn us around.
These things will work together collectively to bring the failing believer back to God in heart. One who falsely professes to have life eternal does not have Christ as his Advocate (nor as his Saviour), and this is why he won’t acknowledge that he has sinned—and if he does, it will be superficial.
Propitiation
“Propitiation” (Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25); Heb. 2:1717Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17); 1 John 2:2; 4:102And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2)
10Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. (1 John 4:10)) is a word that tends to intimidate people because it sounds like it is something deep and complicated. While propitiation is an immensely important truth, its meaning is really not difficult to understand. It simply refers to God’s side of the cross—to what God received through Christ’s atoning work. His death satisfied the claims of divine justice and vindicated God’s holy nature in regard to sin. It has enabled God to come out in grace to man with an offer to fully pardon every sinner who believes. Hence, propitiation has to do with meeting God’s holy claims against sin. But there is also our side of Christ’s work on the cross, which Bible teachers call substitution. The substitutionary side of His work in atonement has to do with meeting the sinner’s need. We needed Someone to take our place under the just judgment of God against our sins. Christ has done this, as the Apostle Peter says—“the Just for the unjust, that He might bring us to God” (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)). Thus, atonement has two parts—propitiation and substitution.
We Preach Propitiation to the World, Not Substitution
John adds: “But not for ours alone, but also for the whole world.” This shows that propitiation is very broad in its application. It has been made for the whole world, and because of it, every single person in the world can be saved if they come to Christ in faith. The KJV adds in italics, “For ‘the sins of’ the whole world.” The use of italics in the KJV indicates that all such
words are not in the Greek text but have been added by the translators to give what they thought would help in clarity. However, almost always, such additions change the meaning of the passage. This is what has happened here. The truth is propitiation has been made for the whole world, but Christ has not borne the sins of all in the world. Scripture states that He bore the judgment of the sins of “many”—which refers to believers (Isa. 53:1212Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:12); Matt. 20:28; 26:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28)
28For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28); Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28))—but not of all men. It’s true that Christ “died for all;” this is propitiation (2 Cor. 5:15; 115And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. (2 Corinthians 5:15)
15And in this confidence I was minded to come unto you before, that ye might have a second benefit; (2 Corinthians 1:15) Tim. 2:6)—but He only bore the sins of the many who would believe. Thus, what Christ accomplished on the cross is “unto all,” but only “upon all” who believe (Rom. 3:2222Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22)). The seriousness of this mistake, though in most cases quite unintentional, is that it presents God as being unrighteous. If Christ has borne the judgment of the sins of all in the world, then God would be unjust to allow anyone to be cast into Hell. They would be paying for their sins which have already been paid for by Christ!
Thus, we preach propitiation to the world in the gospel. We tell the lost that God’s holy claims have been met by Christ’s atoning work on the cross, and that God is not only satisfied, but that He has been glorified by it. And, if they come to Christ in faith, they can be saved. On the other hand, we teach substitution to those who believe. We tell them that Christ has borne the just judgment of their sins, and therefore, God (being the just God that He is) will never punish them for their sins. To do so would be demanding a double payment, which is something that God would never do because it would be unjust. This precious truth gives the believer peace and assurance.
As a rule, when Christ’s work on the cross is in view in the epistles, and the pronouns “we,” “us,” or “our” are used, it is the substitutionary side of His death that is in view (Isa. 53:5-65But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. (Isaiah 53:5‑6); Rom. 4:25; 5:825Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)
8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (Romans 5:8); 1 Cor. 15:3; 23For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3)
3And I was with you in weakness, and in fear, and in much trembling. (1 Corinthians 2:3) Cor. 5:21; Gal. 1:44Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4); Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7); 1 Peter 2:24; 3:18; 124Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:24)
18For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)
18Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; (1 Peter 1:18) John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5); Rev. 1:5-65And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6), etc.) Sadly, many evangelical preachers, missionary workers, and Sunday School teachers, etc., have misunderstood this, and tell their unsaved audiences that Christ died for their sins, and that He has borne their judgment for them. This misunderstanding largely stems from assuming that those pronouns in Scripture are referring to the whole human race, which they are not; they are referring to believers—the Christian company. The epistles were written to Christians, not to the lost people of this world. We would be very glad indeed if the men of this world were to read them; many have been saved by doing so, but they were not written to them.
The Test of Obedience
(Chap. 2:3-5)
John moves along to examine another statement of profession. He says, “And hereby we do know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him. But whoso keepeth His Word, in him verily is the love of God perfected: hereby know we that we are in Him.” The test here is obedience. This is one of the greatest proofs of the reality of a person’s profession. John mentions two things in this regard:
• Keeping His “Commandments” (vs. 3).
• Keeping His “Word” (vs. 5).
The Lord’s “commandments” are the special instructions that He gave to His disciples in His earthly ministry. John refers to them several times in his writings (John 13:34; 14:15; 15:10-1234A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. (John 13:34)
15If ye love me, keep my commandments. (John 14:15)
10If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12This is my commandment, That ye love one another, as I have loved you. (John 15:10‑12); 1 John 2:3-4, 7-8; 3:22-23; 4:21; 5:2-3; 23And hereby we do know that we know him, if we keep his commandments. 4He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. (1 John 2:3‑4)
7Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. (1 John 2:7‑8)
22And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 23And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. (1 John 3:22‑23)
21And this commandment have we from him, That he who loveth God love his brother also. (1 John 4:21)
2By this we know that we love the children of God, when we love God, and keep his commandments. 3For this is the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:2‑3)
2And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 3And hereby we do know that we know him, if we keep his commandments. (1 John 2:2‑3) John 4-610Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16Jesus saith unto her, Go, call thy husband, and come hither. 17The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19The woman saith unto him, Sir, I perceive that thou art a prophet. 20Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. 25The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. 26Jesus saith unto her, I that speak unto thee am he. 27And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28The woman then left her waterpot, and went her way into the city, and saith to the men, 29Come, see a man, which told me all things that ever I did: is not this the Christ? 30Then they went out of the city, and came unto him. 31In the mean while his disciples prayed him, saying, Master, eat. 32But he said unto them, I have meat to eat that ye know not of. 33Therefore said the disciples one to another, Hath any man brought him ought to eat? 34Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. 37And herein is that saying true, One soweth, and another reapeth. 38I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors. 39And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. 40So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41And many more believed because of his own word; 42And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. 43Now after two days he departed thence, and went into Galilee. 44For Jesus himself testified, that a prophet hath no honor in his own country. 45Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. 46So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 48Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. 49The nobleman saith unto him, Sir, come down ere my child die. 50Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 53So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. 54This is again the second miracle that Jesus did, when he was come out of Judea into Galilee. 1After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5And a certain man was there, which had an infirmity thirty and eight years. 6When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8Jesus saith unto him, Rise, take up thy bed, and walk. 9And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15The man departed, and told the Jews that it was Jesus, which had made him whole. 16And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17But Jesus answered them, My Father worketh hitherto, and I work. 18Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 20For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. 21For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22For the Father judgeth no man, but hath committed all judgment unto the Son: 23That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. 24Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27And hath given him authority to execute judgment also, because he is the Son of man. 28Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 30I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. 31If I bear witness of myself, my witness is not true. 32There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33Ye sent unto John, and he bare witness unto the truth. 34But I receive not testimony from man: but these things I say, that ye might be saved. 35He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40And ye will not come to me, that ye might have life. 41I receive not honor from men. 42But I know you, that ye have not the love of God in you. 43I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. 44How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only? 45Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46For had ye believed Moses, ye would have believed me: for he wrote of me. 47But if ye believe not his writings, how shall ye believe my words? 1After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3And Jesus went up into a mountain, and there he sat with his disciples. 4And the passover, a feast of the Jews, was nigh. 5When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6And this he said to prove him: for he himself knew what he would do. 7Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. (John 4:10‑6:12)). As mentioned in the Introduction, the theme in John’s ministry is life eternal in the family of God. It supposes that the happy conditions of affection that exist in the fellowship of the Father and the Son also exist with the children of God, and when the smallest wish or desire is made known to the children, it has the power of a command over their hearts. It becomes something to them that they must do for the One whom they love so dearly (chap. 4:19). Hence, these things are appropriately called “commandments.” (Compare 2 Samuel 23:15-1715And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! 16And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the Lord. 17And he said, Be it far from me, O Lord, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men. (2 Samuel 23:15‑17).)
These commandments are not to be confused with the Ten Commandments which God gave to Israel through Moses (Ex. 209Six days shalt thou labor, and do all thy work: (Exodus 20:9)). Some have misunderstood this and have imagined that the Lord was teaching that Christians are under the Law, and therefore, they must keep its injunctions. 1 Corinthians 14:3737If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (1 Corinthians 14:37), shows that the Lord’s commandments are not the legal Commandments given at Sinai. In that chapter, Paul instructs the saints as to God’s order for Christian ministry in the assembly, and he concludes by calling those things “the commandments of the Lord.” This shows that we mustn’t think that every time we see the word “commandments” in Scripture that it is automatically referring to the Ten Commandments; the instructions Paul gave in 1 Corinthians 1437If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (1 Corinthians 14:37) have nothing to do with the legal Commandments God gave at Sinai. As a rule, when the Mosaic Commandments are referred to in the epistles, they are called “the Law” (Rom. 3:19-20; 13:8-919Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:19‑20)
8Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. (Romans 13:8‑9); 1 Tim. 1:99Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, (1 Timothy 1:9); James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10), etc.)
Keeping “His Word” is something higher than keeping His commandments. It has to do with knowing the mind and will of God when there is no specific Bible verse that addresses our matter of concern. Such things are discerned through abiding in Him—that is, by being in communion with the Lord (John 15:4, 74Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. (John 15:4)
7If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. (John 15:7)). In such situations, “the love of God” is “perfected” in us. The enjoyment of His love through being in communion with Him has led us to discern His mind, and in that sense the love of God has reached its divine end in us. Hence, as believers, we not only “know Him” by faith (vs. 3), but we also “know that we are in Him” through the personal experience of communion (vs. 5). Our obedience proves the reality of our relationship with Him and shows that we truly know Him.
Conversely, if someone says that he knows God but doesn’t keep his commandments (much less His Word), it is clear that the love and obedience that John is speaking about are not in him. The person has manifested his real condition; he has no real knowledge of God and shows himself to be “a liar, and the truth is not in him” (vs. 4).
The Test of Walking as Christ Walked
(Chap. 2:6-8)
John then speaks of another test: “He that saith he abideth in Him ought himself also so to walk, even as He walked. Brethren [beloved], I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the Word which ye have heard from the beginning.” (“Beloved,” is a word that is not used in Scripture for the lost. God loves sinners (John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)) but reserves this term of endearment for the children in His family.) Having spoken of keeping His Word through abiding in Him, John anticipates that there will be some who will profess to abide in Him. He shows that all such persons can be tested as to the reality of their profession by the way they walk. True believers will walk “even as He walked”—that is, as the Lord walked when He was here on earth. Thus, the life of Christ is the Christian’s standard of living. This goes beyond simple obedience to include the manifestation of the moral features of Christ in our lives—His meekness, His lowliness, His kindness, His compassion, His sympathy, His faithfulness, etc. These graces will be manifested in real believers. They may not be as distinct in us as they were in the Lord, but nonetheless, they will be seen in every believer in some measure.
(Vs. 7)
With Christ as the example for our walk, John says that he has “no new commandment” for the saints. The “old commandment”—which is to love one another—was perfectly expressed in the Lord’s life. John had no additions or addendums to make to it because you can’t improve on perfection. This stood in stark contrast to what the false antichristian teachers were propounding. They were known for giving a new twist on things—which was not the truth at all. How refreshing it is to hear John say that we have all that we need in Christ!
Just before the Lord returned to His Father in heaven, He gave this commandment to the disciples, calling it “a new commandment” (John 13:3434A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. (John 13:34)). This is because the kind of love that they had been familiar with under the Mosaic system was loving their neighbour “as” themselves (Luke 10:2727And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. (Luke 10:27)). But now in Christianity, we have a new and different reference point; we are to love one another “as” Christ has loved us (John 15:10-1210If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12This is my commandment, That ye love one another, as I have loved you. (John 15:10‑12)). From the perspective that John was writing—being long after the Lord walked in this world—he referred to it as “old.”
(Vs. 8)
Having stated that, John says: “Again, a new commandment I write unto you, which thing is true in Him and in you: because the darkness is past [passing], and the true light now shineth.” This sounds like John is contradicting himself. He has just said that he had no new commandment to deliver to the saints, but now he says that he does! What does he mean? It is simply that the old commandment to love one another was now to be applied in the new circumstances of the new dispensation that had been introduced with the coming of the Holy Spirit. The new commandment does not differ from the old in substance. As it had been expressed in Christ, it now was finding its expression in the children of God. Accordingly, John says, “Which thing is true in Him and in you.” J. N. Darby remarked, “In another sense it was a new commandment, for by the power of the Spirit of Christ, being united to Him and drawing our life from Him, the Spirit of God manifested the effect of this life” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 5, p. 497). Hence, the old commandment hadn’t lost its freshness; it was the circumstances in which it was to be applied that made it a new commandment.
This manifestation of love in the children of God is the firstfruits of a whole new age of moral regeneration on earth which will be established when Christ reigns in His kingdom—the Millennium (Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)). In anticipation of that day, John says, “The darkness is passing, and the true light now shineth.” The KJV says that the darkness is “past,” but the ignorance of God in this world is not past yet; we must wait for the establishment of the Millennium for that, when the earth will be full of the knowledge of the Lord (Isa. 11:99They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (Isaiah 11:9)). When one looks around at the conditions in this world today, he might be inclined to say that the moral and spiritual darkness is increasing, not passing. But to those who have faith, they see that the darkness is in the process of passing because “the true light” has begun to shine in Christ and the children of God, and it is the harbinger of what is to come. That light which has begun to shine now will never be extinguished.
The Test of Divine Love
(Chap. 2:9-11)
John examines one more characteristic of being in the light—a genuine love for our brethren. He says, “He that saith he is in the light, and hates his brother, is in darkness even until now. He that loves his brother abides in the light, and there is none occasion of stumbling in him. But he that hates his brother is in the darkness, and walks in the darkness, and knows not where he goes, because the darkness has blinded his eyes.” In keeping with John’s style, he speaks abstractly here. He is not taking into consideration that a true Christian may allow the flesh to rise in his soul and have bitter feelings toward one of his brethren. He is supposing that this is the habit and character of a person’s life because he is in darkness and not saved at all.
If one is truly in the light, he will walk in the light and will not seek an occasion to cause his brother to stumble. He will thus prove his love for his brother and that he truly abides in the light. On the other hand, he that hates his brother “walks in the darkness” and is “blinded” by the darkness that he walks in. He will manifest this by falling for the erroneous doctrines in Christendom, and thus, by departing from the truth; he will also seek to stumble others in the same way. By this, he proves that he has no real love for his brother and that he himself is not a real child of God.
A Summary of the Characteristics of Those in the Light
• They walk in the light, in fellowship with one another, with the knowledge that the blood of Christ has cleansed away their sins (chap. 1:6-7).
• They know what they are in themselves—still having a sin-nature (chap. 1:8).
• If they fail, they confess their sins because they have an Advocate with the Father (chaps. 1:9–2:2).
• In obedience, they keep His commandments and His Word (chap. 2:3-5).
• They exhibit the moral features of Christ in their walk and ways (chap. 2:6-8).
• They love their brethren and prove it by being careful not to stumble them (chap. 2:9-11).