In contrast to either of these two Greek ideas, John’s understanding of the knowledge of God is essentially personal and practical. So it is satisfying. It is satisfying because it is knowledge, not of an idea or thing, but of a person, and because it issues in a profound change of conduct.
In contrast to either of these two Greek ideas, John’s understanding of the knowledge of God is essentially personal and practical. So it is satisfying. It is satisfying because it is knowledge, not of an idea or thing, but of a person, and because it issues in a profound change of conduct.
Anyone who has worked with young Christians knows that often shortly after a person has believed in Christ doubts set in. The initial experience of the Christian is usually one of great joy. He had been lost in the darkness of his own sin and ignorance; now he has come into the light. Formerly he had not found God; now he has found Him. But then, as time goes by, it is also frequently the case that the new Christian begins to wonder if, in fact, anything has really changed. He thought he was a new creature in Christ, but, to speak frankly, he is really much as he was. The same temptations are present; they may even be worse. There are the same flaws of character. Even the joy, which he once knew, seems to be evaporating. At such a time the new Christian often asks how it is possible to be certain that he is saved by God. He may ask, “How can I truly know that I know God?”
It is in the Old Testament sacrificial system that the true idea of propitiation is observed, for if anything is conveyed through the system of sacrifices (in the biblical sense of sacrifice) it is that God has Himself provided the way by which a sinful man or woman may approach Him. Sin means death. “The soul that sinneth, it shall die” (Ezek. 18:4, 20). But the sacrifices teach that there is, nevertheless, a way of escape and of approaching God.
The second term used by John of Jesus is “righteous.” Indeed, it is this word rather than either “advocate” or “propitiation” which is emphasized. In what sense is it used?
This is the principle of 1 John 2:1-2: forgiveness in advance for any sin that might ever come into our lives. This is God’s promise, and it is given to us precisely that we might not sin. God is not shocked by human behavior, as we often are; for He sees it in advance, including the sins of Christians. Moreover, and in spite of this, He sent His Son to die for the sins of His people so that there might be full forgiveness.
A question still remains, however. John obviously wants those to whom he is writing to keep free of sin, but how precisely do the truths about which he has been speaking lead to godliness? He has spoken of God’s faithfulness in forgiving sin. But how does the assurance of forgiveness actually lead to holiness?
The application of this section of John’s letter must be to each man or woman individually. John has contrasted the nature of God (“God is light”) with the nature of man; and he has begun to show the characteristics of those who walk in the light as opposed to those who walk in darkness. It is not enough that a man should claim to be in the light. He must actually walk in it. He must be a child of the light.
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