in Him” (2:3, 4). “This is eternal life, that they may know Thee the only true God and Jesus Christ whom Thou hast sent” (John 17:3). This knowledge will show itself in obedience, and such obedience is the evidence of the possession of life, not only to our selves but to others also. It is the practical submission to the Lordship of Christ. Saul of Tarsus exclaimed, “Lord, what wilt Thou have me to do?” and he was not disobedient to the heavenly vision. It is the hall mark of God’s children that they are obedient. No matter what the lip may profess, if the life is not marked by this the profession is utterly false. We should note the present tense: “We keep” (v. 3), “keepeth not” (v. 4), “keepeth” (v. 5); it is a mat ter of continuous practice, a habit of life. In the case where this is so, the love of God has reached its goal. That love was shown towards man in order that He might have a people in this world who obeyed Him. “His commandments are n o t grievous” (5:3). The Mosaic Law was a yoke which “neither we nor our fathers could bear,” because it imposed duties which man, by reason of his fallen nature, could not do. But in the be liever’s case he has a nature which is able to obey; delights to do so; and proves his love in so doing (John 14:21, 23). One thing more: verse 4 speaks of His commandments, but v. 5 goes farther still, and speaks of His “word.” This is wider, and implies an understanding of His “will” and is prepared not to limit oneself to that which is directly enjoined, but to find a delight in doing that which is indicated though not commanded. 31 Most people who are down on the Bible are really not up on the Bible.
such a righteous plea proffered by a righteous Advocate before a right eous God could fail. “Propitiation” is t h e provision made by God of a righteous ground on which He can dispense mercy to those who have fallen into sin. It is the New Testament equivalent of the Old Testament “atonement” (Hebrew “kaphar”) : it is far more than mere ly covering up the offence: it is mak ing satisfaction in regard to it, meet ing all the requirements of justice, making pardon of the offender a righteous possibility. Sin is not over looked nor is the guilty “cleared.” The penalty due to sin is exacted, not in the person of the believing sin ner, but in the person of His substi tute. That substitute is the the “pro pitiatory offering” for his sin. “Propitiation” is to be distin guished f rom “redemption” which has to do with the payment of a price with the view of effecting de liverance both of the cursed and en slaved. Or “reconciliation” which re lates to the removal of enmity engen dered by sin : or “forgiveness” which concerns its guilt. The basis of all of these is the death of Christ but each word signifies a different aspect of its effects. How large is the heart of this Apostle! He cannot forbear from ob serving that the intrinsic efficacy of this propitiation, wrought by Christ in His death on the cross, is avail able to all the world. It is so char acteristic of his outlook as we have already remarked. He is not saying that all the world will benefit by it; rather it is a hint that anyone may benefit by it for there is no limit to its power. “And hereby we do know that we know Him, if we keep His command ments. 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 per fected: hereby know we that we are
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