Why We Must Never Assume the Gospel (Don Carson on 1 John 1:1–2:2)

1 John 1 1-2 1 John 1 1-2 2 That which was from the beginning 2 That which was from the beginning 2 That which was from the beginning which we have heard which we have heard which we have heard which we have seen with our eyes which we have seen with our eyes which we have seen with our eyes which we have looked at and our hands which we have looked at and our hands which we have looked at and our hands have touched. have touched. have touched. This we proclaim concerning the word of This we proclaim concerning the word of This we proclaim concerning the word of life. life. life. The life appeared. The life appeared. The life appeared. We have seen it and testify to it. And We have seen it and testify to it. And We have seen it and testify to it. And we proclaim to you the eternal life we proclaim to you the eternal life we proclaim to you the eternal life which was with the father and has which was with the father and has which was with the father and has appeared to us. appeared to us. appeared to us. We proclaim to you what we have seen and We proclaim to you what we have seen and We proclaim to you what we have seen and heard so that you also may have heard so that you also may have heard so that you also may have fellowship with us. fellowship with us. fellowship with us. And our fellowship is with the father And our fellowship is with the father And our fellowship is with the father and with his son Jesus Christ. and with his son Jesus Christ. and with his son Jesus Christ. We write this to make our joy complete. We write this to make our joy complete. We write this to make our joy complete. This is the message we have heard from This is the message we have heard from This is the message we have heard from him and declare to you. him and declare to you. him and declare to you. God is light.

God is light. God is light. In him there is no darkness at all. In him there is no darkness at all. In him there is no darkness at all. If we claim to have fellowship with him If we claim to have fellowship with him If we claim to have fellowship with him yet walk in the darkness, we lie and do yet walk in the darkness, we lie and do yet walk in the darkness, we lie and do not live by the truth. not live by the truth. not live by the truth. But if we walk in the light as he is in But if we walk in the light as he is in But if we walk in the light as he is in the light, we have fellowship with one the light, we have fellowship with one the light, we have fellowship with one another and the blood of Jesus his son another and the blood of Jesus his son another and the blood of Jesus his son purifies us from all sin. purifies us from all sin. purifies us from all sin. If we claim to be without sin, we If we claim to be without sin, we If we claim to be without sin, we deceive ourselves and the truth is not deceive ourselves and the truth is not deceive ourselves and the truth is not in us. in us. in us. If we confess our sins, he is faithful If we confess our sins, he is faithful If we confess our sins, he is faithful and just and will forgive us our sins and just and will forgive us our sins and just and will forgive us our sins and purify us from all unrighteousness. and purify us from all unrighteousness. and purify us from all unrighteousness. If we claim that we have not sinned, we If we claim that we have not sinned, we If we claim that we have not sinned, we make him out to be a liar and his word make him out to be a liar and his word make him out to be a liar and his word has no place in our lives. has no place in our lives. has no place in our lives. My dear children, My dear children, My dear children, I write this to you so that you will not I write this to you so that you will not I write this to you so that you will not sin. sin. sin. But if anybody does sin, we have one who But if anybody does sin, we have one who But if anybody does sin, we have one who speaks to the father in our defense, speaks to the father in our defense, speaks to the father in our defense, Jesus Christ, the righteous one. He is Jesus Christ, the righteous one. He is Jesus Christ, the righteous one. He is the atoning sacrifice for our sins.

the atoning sacrifice for our sins. the atoning sacrifice for our sins. and not only for ours but also for the and not only for ours but also for the and not only for ours but also for the sins of the whole world. sins of the whole world. sins of the whole world. So reads the word of God. We live in a time when a fair bit of We live in a time when a fair bit of Christianity Christianity Christianity is spinning off into the periphery. is spinning off into the periphery. is spinning off into the periphery. I have a friend on the faculty at I have a friend on the faculty at I have a friend on the faculty at Trinity where I teach who comes from Trinity where I teach who comes from Trinity where I teach who comes from Menanite Brethren stock. If you're not Menanite Brethren stock. If you're not Menanite Brethren stock. If you're not familiar with that heritage, don't worry familiar with that heritage, don't worry familiar with that heritage, don't worry about it. about it. about it. He analyzes his own heritage this way. He analyzes his own heritage this way. He analyzes his own heritage this way. He says there was a generation of He says there was a generation of He says there was a generation of Menanite brethren who held to the Menanite brethren who held to the Menanite brethren who held to the biblical gospel but also saw that there biblical gospel but also saw that there biblical gospel but also saw that there were certain social, political, economic were certain social, political, economic were certain social, political, economic entailments. entailments. entailments. They thought through how Christians They thought through how Christians They thought through how Christians should live in society. Whether you should live in society. Whether you should live in society. Whether you agree with them or not is immaterial.

agree with them or not is immaterial. agree with them or not is immaterial. The next generation assumed the gospel The next generation assumed the gospel The next generation assumed the gospel and identified and identified and identified with these entailments. with these entailments. with these entailments. The generation after that began to deny The generation after that began to deny The generation after that began to deny the gospel and made the entailments the gospel and made the entailments the gospel and made the entailments everything. everything. everything. Now arguably there's a fair bit in Now arguably there's a fair bit in Now arguably there's a fair bit in current Christianity current Christianity current Christianity which is at least at stage two that is which is at least at stage two that is which is at least at stage two that is to say we can more or less assume the to say we can more or less assume the to say we can more or less assume the gospel think that we have a grasp on it gospel think that we have a grasp on it gospel think that we have a grasp on it whereas what excites us where we focus whereas what excites us where we focus whereas what excites us where we focus our attention what we think about is our attention what we think about is our attention what we think about is something that is worth thinking about something that is worth thinking about something that is worth thinking about but is relatively peripheral to what is but is relatively peripheral to what is but is relatively peripheral to what is central. So we can be very passionate central. So we can be very passionate central. So we can be very passionate about uh green about uh green about uh green or the kind of worship we espouse or or the kind of worship we espouse or or the kind of worship we espouse or ordination of women or abortion for or ordination of women or abortion for or ordination of women or abortion for or against all of these issues and 20 or 30 against all of these issues and 20 or 30 against all of these issues and 20 or 30 more I could mention. It's not that more I could mention. It's not that more I could mention. It's not that those issues should not be thought those issues should not be thought those issues should not be thought about, about, about, but we can become so passionate about but we can become so passionate about but we can become so passionate about these issues that instead of thinking these issues that instead of thinking these issues that instead of thinking about them from the center, we identify about them from the center, we identify about them from the center, we identify with the periphery and begin de facto to with the periphery and begin de facto to with the periphery and begin de facto to lose the center. We displace the center.

lose the center. We displace the center. lose the center. We displace the center. At that point, there is an urgent need At that point, there is an urgent need At that point, there is an urgent need to come back to basics again. Find out to come back to basics again. Find out to come back to basics again. Find out what is immutable. What are the givens? what is immutable. What are the givens? what is immutable. What are the givens? what it means to be a Christian. what it means to be a Christian. what it means to be a Christian. Now, first John is a book that is given Now, first John is a book that is given Now, first John is a book that is given to articulating basics. There is no to articulating basics. There is no to articulating basics. There is no great discourse here on the nature of great discourse here on the nature of great discourse here on the nature of church organization. There is nothing church organization. There is nothing church organization. There is nothing about women's hats. There is nothing about women's hats. There is nothing about women's hats. There is nothing about speaking in tongues, nothing about about speaking in tongues, nothing about about speaking in tongues, nothing about styles of worship, no complex discourse styles of worship, no complex discourse styles of worship, no complex discourse on the relationship between the gospel on the relationship between the gospel on the relationship between the gospel and the Levitical sacrificial system. In and the Levitical sacrificial system. In and the Levitical sacrificial system. In one sense, it is a very simple book. one sense, it is a very simple book. one sense, it is a very simple book. Yet its simplicity masks a considerable Yet its simplicity masks a considerable Yet its simplicity masks a considerable profoundity. It deals with the profoundity. It deals with the profoundity. It deals with the relationship amongst certain immutables, relationship amongst certain immutables, relationship amongst certain immutables, certain non-negotiables, certain non-negotiables, certain non-negotiables, certain basic doctrines that have to be certain basic doctrines that have to be certain basic doctrines that have to be believed because they're true, certain believed because they're true, certain believed because they're true, certain reactions amongst God's people that must reactions amongst God's people that must reactions amongst God's people that must be manifest in genuine Christians. be manifest in genuine Christians. be manifest in genuine Christians. transparent selfless love, transparent selfless love, transparent selfless love, a certain attitude towards the Lord a certain attitude towards the Lord a certain attitude towards the Lord Christ, transparent obedience that will Christ, transparent obedience that will Christ, transparent obedience that will not flinch. It deals with such basics as not flinch. It deals with such basics as not flinch. It deals with such basics as these things and thus calls us to the these things and thus calls us to the these things and thus calls us to the fundamentals of the faith in in a way fundamentals of the faith in in a way fundamentals of the faith in in a way that is remarkably stark.

Now, one of the reasons John wrote the Now, one of the reasons John wrote the book is because he was confronting in book is because he was confronting in book is because he was confronting in his time his time his time a rather confusing heresy that later a rather confusing heresy that later a rather confusing heresy that later history has calledism. It was not a systematic sort of thing. It was not a systematic sort of thing. It was what somebody called a a It was what somebody called a a It was what somebody called a a theosophical hodgepodge. It was a way of theosophical hodgepodge. It was a way of theosophical hodgepodge. It was a way of looking at all of reality. And it looking at all of reality. And it looking at all of reality. And it infiltrated the church. and in the infiltrated the church. and in the infiltrated the church. and in the second and third centuries became so second and third centuries became so second and third centuries became so powerful that it did enormous damage to powerful that it did enormous damage to powerful that it did enormous damage to early Christianity. John was facing the early Christianity. John was facing the early Christianity. John was facing the first fruits of this kind of pressure. first fruits of this kind of pressure. first fruits of this kind of pressure. It sprang from a a way of looking at It sprang from a a way of looking at It sprang from a a way of looking at life that said what is material is bad, life that said what is material is bad, life that said what is material is bad, what is spiritual is good by definition. what is spiritual is good by definition. what is spiritual is good by definition. The roots of that philosophy were The roots of that philosophy were The roots of that philosophy were centuries earlier, but they had spread centuries earlier, but they had spread centuries earlier, but they had spread throughout the Roman world. throughout the Roman world. throughout the Roman world. Now, if you push that sort of view hard Now, if you push that sort of view hard Now, if you push that sort of view hard enough, you can see how it's going to enough, you can see how it's going to enough, you can see how it's going to give you all sorts of problems with any give you all sorts of problems with any give you all sorts of problems with any sort of biblical teaching.

sort of biblical teaching. sort of biblical teaching. The Bible says, for example, that God The Bible says, for example, that God The Bible says, for example, that God exists quite apart from the universe. exists quite apart from the universe. exists quite apart from the universe. He made the universe, but is not to be He made the universe, but is not to be He made the universe, but is not to be confused with it. So the one God who is confused with it. So the one God who is confused with it. So the one God who is there made everything that there is there made everything that there is there made everything that there is material and physical alike and he made material and physical alike and he made material and physical alike and he made it all good. If you believe instead that that which If you believe instead that that which is spiritual is good and that which is is spiritual is good and that which is is spiritual is good and that which is material is evil, then how could this material is evil, then how could this material is evil, then how could this good god have made all of this material good god have made all of this material good god have made all of this material mess? mess? mess? And so commonly innosticism, And so commonly innosticism, And so commonly innosticism, you find that there is not simply one you find that there is not simply one you find that there is not simply one God, but there's a kind of God who's God, but there's a kind of God who's God, but there's a kind of God who's hidden way back there somewhere. And hidden way back there somewhere. And hidden way back there somewhere. And then there are emanations from him and then there are emanations from him and then there are emanations from him and various intermediary gods who who are various intermediary gods who who are various intermediary gods who who are more or less good until finally you get more or less good until finally you get more or less good until finally you get down to a god who is actually corrupt down to a god who is actually corrupt down to a god who is actually corrupt enough to make us in the first place. enough to make us in the first place. enough to make us in the first place. What do you do with something like What do you do with something like What do you do with something like Christ? Here we insist that this is the Christ? Here we insist that this is the Christ? Here we insist that this is the god man.

god man. god man. Full-blown nnosticism in the second Full-blown nnosticism in the second Full-blown nnosticism in the second century started arguing that he only century started arguing that he only century started arguing that he only appeared to be a man. We all got appeared to be a man. We all got appeared to be a man. We all got snookered. In fact, he appeared to be a snookered. In fact, he appeared to be a snookered. In fact, he appeared to be a man so that he could give us his man so that he could give us his man so that he could give us his message, but he wasn't a real human message, but he wasn't a real human message, but he wasn't a real human being. being. being. And already at the end of the first And already at the end of the first And already at the end of the first century, there were pressures along century, there were pressures along century, there were pressures along those lines. Which is one of the reasons those lines. Which is one of the reasons those lines. Which is one of the reasons why John is constantly trying to say why John is constantly trying to say why John is constantly trying to say that Jesus, the Christ, the son of God, that Jesus, the Christ, the son of God, that Jesus, the Christ, the son of God, that is one person. Some were saying the that is one person. Some were saying the that is one person. Some were saying the Christ came upon Jesus at his baptism Christ came upon Jesus at his baptism Christ came upon Jesus at his baptism and then left him before the cross. The and then left him before the cross. The and then left him before the cross. The man Jesus is immaterial. Listen to the man Jesus is immaterial. Listen to the man Jesus is immaterial. Listen to the message of the Christ who was message of the Christ who was message of the Christ who was temporarily visiting him. temporarily visiting him. temporarily visiting him. Instead, you find things like this in Instead, you find things like this in Instead, you find things like this in John's gospel in in in John's epistle John's gospel in in in John's epistle John's gospel in in in John's epistle chapter 22. Who is the liar? It is the chapter 22. Who is the liar? It is the chapter 22. Who is the liar? It is the man who denies that Jesus is the Christ. man who denies that Jesus is the Christ. man who denies that Jesus is the Christ. Such a man is the antirist. Such a man is the antirist. Such a man is the antirist. Chapter 4:2. This is how you can Chapter 4:2. This is how you can Chapter 4:2. This is how you can recognize the spirit of God. Every recognize the spirit of God. Every recognize the spirit of God. Every spirit that acknowledges Jesus Christ spirit that acknowledges Jesus Christ spirit that acknowledges Jesus Christ has come in the flesh is from God. In 2 has come in the flesh is from God. In 2 has come in the flesh is from God. In 2 John 7, you find exactly the same sort John 7, you find exactly the same sort John 7, you find exactly the same sort of emphasis. 2 John 7, many deceivers of emphasis. 2 John 7, many deceivers of emphasis. 2 John 7, many deceivers who do not acknowledge Jesus Christ as who do not acknowledge Jesus Christ as who do not acknowledge Jesus Christ as coming in the flesh have gone out into coming in the flesh have gone out into coming in the flesh have gone out into the world.

the world. the world. Moreover, these these people thought Moreover, these these people thought Moreover, these these people thought themselves at the the cutting edge of of themselves at the the cutting edge of of themselves at the the cutting edge of of theology. They thought that they were theology. They thought that they were theology. They thought that they were advanced. They thought that they were advanced. They thought that they were advanced. They thought that they were sophisticated. sophisticated. sophisticated. And the result of this was a certain And the result of this was a certain And the result of this was a certain kind of arrogance towards everybody kind of arrogance towards everybody kind of arrogance towards everybody else. You find this surfacing for else. You find this surfacing for else. You find this surfacing for example in 2 John 9. Anyone who runs example in 2 John 9. Anyone who runs example in 2 John 9. Anyone who runs ahead and does not continue in the ahead and does not continue in the ahead and does not continue in the teaching of Christ does not have God. teaching of Christ does not have God. teaching of Christ does not have God. Whoever continues in the teaching has Whoever continues in the teaching has Whoever continues in the teaching has both a father and the son. Reminds me of both a father and the son. Reminds me of both a father and the son. Reminds me of the the little poem by an aged minister the the little poem by an aged minister the the little poem by an aged minister who's trying to understand what is going who's trying to understand what is going who's trying to understand what is going on in society. He said, "You say I am on in society. He said, "You say I am on in society. He said, "You say I am not with it, my friend. I do not doubt not with it, my friend. I do not doubt not with it, my friend. I do not doubt it. But when I see what I'm not with, it. But when I see what I'm not with, it. But when I see what I'm not with, I'd rather be without it. That's what I'd rather be without it. That's what I'd rather be without it. That's what John is saying. You've got to continue John is saying. You've got to continue John is saying. You've got to continue with the old roots. These are the with the old roots. These are the with the old roots. These are the basics, and you are not to depart from basics, and you are not to depart from basics, and you are not to depart from them. For one of the things that them. For one of the things that them. For one of the things that transpired in the wake of this this transpired in the wake of this this transpired in the wake of this this movement was a certain arrogance and movement was a certain arrogance and movement was a certain arrogance and coldness and and super siliousness, a coldness and and super siliousness, a coldness and and super siliousness, a spiritual hottiness that eventually had spiritual hottiness that eventually had spiritual hottiness that eventually had this whole group moving out from the this whole group moving out from the this whole group moving out from the church. It finally set up its own camp, church. It finally set up its own camp, church. It finally set up its own camp, its own little religion.

its own little religion. its own little religion. Thus you find John saying this in Thus you find John saying this in Thus you find John saying this in chapter 2 verse 19. They went out from chapter 2 verse 19. They went out from chapter 2 verse 19. They went out from us but they did not really belong to us us but they did not really belong to us us but they did not really belong to us or if they had belonged to us they would or if they had belonged to us they would or if they had belonged to us they would have remained with us. have remained with us. have remained with us. So there's been schism. John is facing So there's been schism. John is facing So there's been schism. John is facing that. And whenever you get schism you that. And whenever you get schism you that. And whenever you get schism you have a lot of hurt feelings, broken have a lot of hurt feelings, broken have a lot of hurt feelings, broken families, lovelessness, oneupmanship, families, lovelessness, oneupmanship, families, lovelessness, oneupmanship, harsh tones, bitter memories. harsh tones, bitter memories. harsh tones, bitter memories. So while John wants to insist on the So while John wants to insist on the So while John wants to insist on the giveness of certain truth that is giveness of certain truth that is giveness of certain truth that is non-negotiable, he also wants to insist non-negotiable, he also wants to insist non-negotiable, he also wants to insist on love. on love. on love. And at the same time, these people And at the same time, these people And at the same time, these people partly, I think, because they they partly, I think, because they they partly, I think, because they they tended to compartmentalize tended to compartmentalize tended to compartmentalize human beings into the material and the human beings into the material and the human beings into the material and the and the spiritual, they could be ever so and the spiritual, they could be ever so and the spiritual, they could be ever so religious and it didn't have any strong religious and it didn't have any strong religious and it didn't have any strong ethical entailment. ethical entailment. ethical entailment. what happened in the body wasn't really what happened in the body wasn't really what happened in the body wasn't really all that important compared with their all that important compared with their all that important compared with their spiritual commitments. Now, that was a spiritual commitments. Now, that was a spiritual commitments. Now, that was a common view in the the paganism of the common view in the the paganism of the common view in the the paganism of the ancient world, and it is one to which ancient world, and it is one to which ancient world, and it is one to which our generation is returning.

our generation is returning. our generation is returning. You can be religious, but it must not You can be religious, but it must not You can be religious, but it must not affect the way you view right and wrong. affect the way you view right and wrong. affect the way you view right and wrong. I was in Vancouver a few weeks ago and I was in Vancouver a few weeks ago and I was in Vancouver a few weeks ago and while I was there, I went to I went to while I was there, I went to I went to while I was there, I went to I went to visit my niece, one of my nieces, who is visit my niece, one of my nieces, who is visit my niece, one of my nieces, who is a a young and attractive and a a young and attractive and a a young and attractive and enthusiastic enthusiastic enthusiastic person who who was brought up in a person who who was brought up in a person who who was brought up in a Christian home, my my sister's home, and Christian home, my my sister's home, and Christian home, my my sister's home, and um she she lives a crooked and deceitful um she she lives a crooked and deceitful um she she lives a crooked and deceitful life and and uh and yet she's quite open life and and uh and yet she's quite open life and and uh and yet she's quite open about it. and I took road for a meal and about it. and I took road for a meal and about it. and I took road for a meal and and and and said, "Uh, my dear Larry, and and and said, "Uh, my dear Larry, and and and said, "Uh, my dear Larry, you should tell me I was your favorite you should tell me I was your favorite you should tell me I was your favorite uncle. I've got I've got to say some uncle. I've got I've got to say some uncle. I've got I've got to say some things to my favorite niece." And and things to my favorite niece." And and things to my favorite niece." And and when I started asking her, "Do do you when I started asking her, "Do do you when I started asking her, "Do do you still believe the things that your mom still believe the things that your mom still believe the things that your mom and dad told you?" Oh, yes. I I believe and dad told you?" Oh, yes. I I believe and dad told you?" Oh, yes. I I believe them. I I believe them. them. I I believe them. them. I I believe them. Do you still believe that God judges Do you still believe that God judges Do you still believe that God judges human beings and holds us accountable? human beings and holds us accountable? human beings and holds us accountable? Yes, I I believe that. Yes, I I believe that. Yes, I I believe that. Do do you still believe that um that Do do you still believe that um that Do do you still believe that um that Jesus came and died for sinners so that Jesus came and died for sinners so that Jesus came and died for sinners so that we might be forgiven? Yeah. Yes. I I I we might be forgiven? Yeah. Yes. I I I we might be forgiven? Yeah. Yes. I I I believe that.

believe that. believe that. What bearing does it have on how you What bearing does it have on how you What bearing does it have on how you live on on the the fellow you shacked up live on on the the fellow you shacked up live on on the the fellow you shacked up with on the values that you put on life with on the values that you put on life with on the values that you put on life on whether you ever meet with God's on whether you ever meet with God's on whether you ever meet with God's people or whether whether you ever read people or whether whether you ever read people or whether whether you ever read your Bible? What what values does does your Bible? What what values does does your Bible? What what values does does how do you put this together? how do you put this together? how do you put this together? She said, "Well, um um I I believe all She said, "Well, um um I I believe all She said, "Well, um um I I believe all those things, but but isn't there some those things, but but isn't there some those things, but but isn't there some sort of entailment for how you live?" sort of entailment for how you live?" sort of entailment for how you live?" Well, well, no, not not really. God will Well, well, no, not not really. God will Well, well, no, not not really. God will forgive me. And that too is not entirely uncommon And that too is not entirely uncommon today, is it? Either today, is it? Either today, is it? Either spiritual perceptions, a whole worldview spiritual perceptions, a whole worldview spiritual perceptions, a whole worldview of spirituality has no necessary of spirituality has no necessary of spirituality has no necessary entailment on how we live. And at that entailment on how we live. And at that entailment on how we live. And at that point, John starts saying some very point, John starts saying some very point, John starts saying some very strong things. He says, for example, strong things. He says, for example, strong things. He says, for example, chapter 2:4, chapter 2:4, chapter 2:4, the man who says, I know him, but does the man who says, I know him, but does the man who says, I know him, but does not do what he commands is a liar and not do what he commands is a liar and not do what he commands is a liar and the truth is not in him. the truth is not in him. the truth is not in him. So John starts stressing obedience.

And for all of that with people And for all of that with people stressing the place of their stressing the place of their stressing the place of their spirit-given experience, John starts spirit-given experience, John starts spirit-given experience, John starts talking about the spir the spirit too talking about the spir the spirit too talking about the spir the spirit too and what that looks like in life. All of and what that looks like in life. All of and what that looks like in life. All of these themes surface very clearly in these themes surface very clearly in these themes surface very clearly in first John. first John. first John. What we will do tonight is look at the What we will do tonight is look at the What we will do tonight is look at the first two sections. first two sections. first two sections. First verses 1 to4 what is at the root First verses 1 to4 what is at the root First verses 1 to4 what is at the root of Christianity? And second verses 15- of Christianity? And second verses 15- of Christianity? And second verses 15- 22 what is at issue in Christianity 22 what is at issue in Christianity 22 what is at issue in Christianity first then what is at root what is at first then what is at root what is at first then what is at root what is at the root of Christianity the root of Christianity the root of Christianity and second what is at issue in and second what is at issue in and second what is at issue in Christianity Christianity Christianity John begins with a complicated sentence John begins with a complicated sentence John begins with a complicated sentence in the original that the NIV has in the original that the NIV has in the original that the NIV has smoothed out for us but it's basically smoothed out for us but it's basically smoothed out for us but it's basically smoothed it out in the right direction. The main verb in this long complicated The main verb in this long complicated sentence is in verse three. We proclaim sentence is in verse three. We proclaim sentence is in verse three. We proclaim to you what we have seen and heard.

to you what we have seen and heard. to you what we have seen and heard. But he starts off saying what we have But he starts off saying what we have But he starts off saying what we have seen and heard back in verse one and seen and heard back in verse one and seen and heard back in verse one and then verse two is a kind of parenthesis. then verse two is a kind of parenthesis. then verse two is a kind of parenthesis. Let me show you the logic. Let me show you the logic. Let me show you the logic. that which was from the beginning, which that which was from the beginning, which that which was from the beginning, which we have heard, which we have seen with we have heard, which we have seen with we have heard, which we have seen with our eyes, which we have looked at, and our eyes, which we have looked at, and our eyes, which we have looked at, and our hands have touched our hands have touched our hands have touched concerning the word of life. The NIV is concerning the word of life. The NIV is concerning the word of life. The NIV is thrown in this, we proclaim to you, to thrown in this, we proclaim to you, to thrown in this, we proclaim to you, to make it a little smoother, concerning make it a little smoother, concerning make it a little smoother, concerning the word of life. And then a sort of a the word of life. And then a sort of a the word of life. And then a sort of a dash all of verse two, the life dash all of verse two, the life dash all of verse two, the life appeared. We have seen it and testify to appeared. We have seen it and testify to appeared. We have seen it and testify to it. We proclaim to you this eternal life it. We proclaim to you this eternal life it. We proclaim to you this eternal life which was with the father and has which was with the father and has which was with the father and has appeared to us. And in the dash, the end appeared to us. And in the dash, the end appeared to us. And in the dash, the end of the parenthesis, we proclaim to you of the parenthesis, we proclaim to you of the parenthesis, we proclaim to you what we have seen and heard so that you what we have seen and heard so that you what we have seen and heard so that you also may have fellowship with us. And also may have fellowship with us. And also may have fellowship with us. And what is John stressing there? what is John stressing there? what is John stressing there? John is stressing something that is John is stressing something that is John is stressing something that is almost painfully sensory. almost painfully sensory. almost painfully sensory. What we have heard, what we have seen What we have heard, what we have seen What we have heard, what we have seen with our eyes, what we have looked at with our eyes, what we have looked at with our eyes, what we have looked at and our hands have touched.

and our hands have touched. and our hands have touched. This concerns the word of life. the This concerns the word of life. the This concerns the word of life. the message of life. And then if we still message of life. And then if we still message of life. And then if we still haven't got the point, the parenthesis haven't got the point, the parenthesis haven't got the point, the parenthesis in verse two, and the life actually in verse two, and the life actually in verse two, and the life actually appeared. It is not something abstract appeared. It is not something abstract appeared. It is not something abstract and other and spiritual and and other and spiritual and and other and spiritual and transcendental. It actually appeared. transcendental. It actually appeared. transcendental. It actually appeared. We saw it. We saw it. We saw it. We bear witness to it. We proclaim it to We bear witness to it. We proclaim it to We bear witness to it. We proclaim it to you. you. you. This life was with the father. This life was with the father. This life was with the father. And now And now And now it appeared to us. it appeared to us. it appeared to us. Now that controls the opening words, Now that controls the opening words, Now that controls the opening words, that which was from the beginning. that which was from the beginning. that which was from the beginning. John uses those words, what was from the John uses those words, what was from the John uses those words, what was from the beginning, several times in this book. beginning, several times in this book. beginning, several times in this book. And sometimes he means from the And sometimes he means from the And sometimes he means from the beginning of your Christian experience beginning of your Christian experience beginning of your Christian experience or the like. Sometimes he means from the or the like. Sometimes he means from the or the like. Sometimes he means from the beginning of the proclamation of the beginning of the proclamation of the beginning of the proclamation of the gospel. But here I would argue he means gospel. But here I would argue he means gospel. But here I would argue he means from the beginning. Absolutely. It from the beginning. Absolutely. It from the beginning. Absolutely. It always with it always was. This was the always with it always was. This was the always with it always was. This was the life that was with the father. We're life that was with the father. We're life that was with the father. We're told in verses 2 and three. This is the told in verses 2 and three. This is the told in verses 2 and three. This is the life which was with the father and has life which was with the father and has life which was with the father and has appeared to us over against those people appeared to us over against those people appeared to us over against those people that wanted to argue that Jesus was a that wanted to argue that Jesus was a that wanted to argue that Jesus was a man who came about by ordinary means of man who came about by ordinary means of man who came about by ordinary means of culation between Joseph and Mary. and culation between Joseph and Mary. and culation between Joseph and Mary. and Christ came upon him for a while and Christ came upon him for a while and Christ came upon him for a while and then left. That's not what John says

then left. That's not what John says then left. That's not what John says happened. He says that which was from happened. He says that which was from happened. He says that which was from the beginning. Absolutely. That life the beginning. Absolutely. That life the beginning. Absolutely. That life which was with the father, that very which was with the father, that very which was with the father, that very life, life, life, we heard, we heard, we heard, we saw, we saw, we saw, we touched. He is in short talking about what He is in short talking about what Christians mean by incarnation. Christians mean by incarnation. Christians mean by incarnation. that is in fleshing, the in fleshing of that is in fleshing, the in fleshing of that is in fleshing, the in fleshing of the eternal son of God, not some the eternal son of God, not some the eternal son of God, not some temporary visitor temporary visitor temporary visitor in the man Jesus, but the in fleshing in the man Jesus, but the in fleshing in the man Jesus, but the in fleshing of the eternal son of God. This we have of the eternal son of God. This we have of the eternal son of God. This we have seen, heard, and touched, and we seen, heard, and touched, and we seen, heard, and touched, and we proclaim it to you. Now, in this proclaim it to you. Now, in this proclaim it to you. Now, in this context, then the we context, then the we context, then the we is distinguished from the U. Sometimes is distinguished from the U. Sometimes is distinguished from the U. Sometimes when a writer says we, he is including when a writer says we, he is including when a writer says we, he is including his readers. And later on in his his readers. And later on in his his readers. And later on in his epistle, John will say exactly that sort epistle, John will say exactly that sort epistle, John will say exactly that sort of thing. We Christians hold this. We of thing. We Christians hold this. We of thing. We Christians hold this. We Christians don't do that. But here Christians don't do that. But here Christians don't do that. But here clearly he distinguishes between the we clearly he distinguishes between the we clearly he distinguishes between the we and the you. This we proclaim to you.

and the you. This we proclaim to you. and the you. This we proclaim to you. And because it is so tangible, so And because it is so tangible, so And because it is so tangible, so tactile, it has to be eyewitness, tactile, it has to be eyewitness, tactile, it has to be eyewitness, apostolic witness, which is what the apostolic witness, which is what the apostolic witness, which is what the early church insisted to when they said early church insisted to when they said early church insisted to when they said that this was a book by the apostle that this was a book by the apostle that this was a book by the apostle John. I think that the witnesses and the John. I think that the witnesses and the John. I think that the witnesses and the evidence are solid. We witnesses evidence are solid. We witnesses evidence are solid. We witnesses proclaim to you this incarnation of the proclaim to you this incarnation of the proclaim to you this incarnation of the eternal son of God. This, he says, is eternal son of God. This, he says, is eternal son of God. This, he says, is nonnegotiable. nonnegotiable. nonnegotiable. Now, this is astonishingly important Now, this is astonishingly important Now, this is astonishingly important whether in the first century and when whether in the first century and when whether in the first century and when you're combating nasticism or in the you're combating nasticism or in the you're combating nasticism or in the 20th century when you start talking 20th century when you start talking 20th century when you start talking about Christianity. about Christianity. about Christianity. Christianity is full of experience. Christianity is full of experience. Christianity is full of experience. It insists that human beings come into It insists that human beings come into It insists that human beings come into contact with the living God. But it does not begin and end with But it does not begin and end with experience. It begins and end with God experience. It begins and end with God experience. It begins and end with God disclosing himself. revealing himself in disclosing himself. revealing himself in disclosing himself. revealing himself in real history to real witnesses.

real history to real witnesses. real history to real witnesses. Christian faith, although it is not the Christian faith, although it is not the Christian faith, although it is not the sort of thing that can be cranked out by sort of thing that can be cranked out by sort of thing that can be cranked out by a logical argument, a logical argument, a logical argument, is not abstracted from history. The way is not abstracted from history. The way is not abstracted from history. The way to faith to faith to faith is through witness. is through witness. is through witness. The witnesses who first saw and The witnesses who first saw and The witnesses who first saw and proclaimed and touched. proclaimed and touched. proclaimed and touched. If those witnesses are falsified, If those witnesses are falsified, If those witnesses are falsified, walk away from Kiku. Walk away from walk away from Kiku. Walk away from walk away from Kiku. Walk away from Christ. Christ. Christ. You see, in Buddhism, it doesn't work You see, in Buddhism, it doesn't work You see, in Buddhism, it doesn't work like that. In Buddhism, like that. In Buddhism, like that. In Buddhism, if I could prove beyond reasonable doubt if I could prove beyond reasonable doubt if I could prove beyond reasonable doubt that Gotama the Buddha never existed, that Gotama the Buddha never existed, that Gotama the Buddha never existed, Buddhism would not thereby be either Buddhism would not thereby be either Buddhism would not thereby be either helped or harmed. helped or harmed. helped or harmed. It is a philosophical system that is It is a philosophical system that is It is a philosophical system that is abstracted from history. It doesn't abstracted from history. It doesn't abstracted from history. It doesn't matter whether Gotama lived, matter whether Gotama lived, matter whether Gotama lived, but not so with Christianity. but not so with Christianity. but not so with Christianity. If you could show that Jesus never If you could show that Jesus never If you could show that Jesus never lived, if you could show that he never lived, if you could show that he never lived, if you could show that he never died, if you could show that he never died, if you could show that he never died, if you could show that he never rose from the dead, if you could show rose from the dead, if you could show rose from the dead, if you could show that the incarnation that the incarnation that the incarnation was a lot of hoie invented three was a lot of hoie invented three was a lot of hoie invented three centuries later, centuries later, centuries later, Christianity is completely and utterly Christianity is completely and utterly Christianity is completely and utterly and totally destroyed. That's why and totally destroyed. That's why and totally destroyed. That's why Christians have a vested interest in Christians have a vested interest in Christians have a vested interest in history. We do not think that people can history. We do not think that people can history. We do not think that people can be talked into the kingdom by merely be talked into the kingdom by merely be talked into the kingdom by merely appealing to history.

appealing to history. appealing to history. There were always other interpretations. There were always other interpretations. There were always other interpretations. When God spoke in John 12, some said it When God spoke in John 12, some said it When God spoke in John 12, some said it thundered. There are always secularists thundered. There are always secularists thundered. There are always secularists and materialists around. But having said that, Christian faith is But having said that, Christian faith is tied to history. God disclosed himself. tied to history. God disclosed himself. tied to history. God disclosed himself. The word became flesh. As the opening The word became flesh. As the opening The word became flesh. As the opening verses of the Epistle of the Hebrews put verses of the Epistle of the Hebrews put verses of the Epistle of the Hebrews put it, God in the past spoke to our fathers it, God in the past spoke to our fathers it, God in the past spoke to our fathers through the prophets, but in the last through the prophets, but in the last through the prophets, but in the last days, he hath spoken to us in his son. days, he hath spoken to us in his son. days, he hath spoken to us in his son. In other words, the son is his ultimate In other words, the son is his ultimate In other words, the son is his ultimate word. word. word. He has spoken to us in his son. This is He has spoken to us in his son. This is He has spoken to us in his son. This is his message. God expressed himself. That his message. God expressed himself. That his message. God expressed himself. That expression, that self-expression was was expression, that self-expression was was expression, that self-expression was was with God and and became a human being. with God and and became a human being. with God and and became a human being. That's what John says. He insists on it That's what John says. He insists on it That's what John says. He insists on it strongly again and again. That is as strongly again and again. That is as strongly again and again. That is as true in the first century true in the first century true in the first century combating nasticism as it is today for combating nasticism as it is today for combating nasticism as it is today for those who insist the incarnation is just those who insist the incarnation is just those who insist the incarnation is just a myth a myth a myth or that you can interpret it any way you or that you can interpret it any way you or that you can interpret it any way you wish so long as you are devout and pious wish so long as you are devout and pious wish so long as you are devout and pious about it. The Gnostics were pious too.

about it. The Gnostics were pious too. about it. The Gnostics were pious too. John insists this is based on witness but at the same time he does not want to but at the same time he does not want to give the impression that Christianity is give the impression that Christianity is give the impression that Christianity is simply a doctrinal system and nothing simply a doctrinal system and nothing simply a doctrinal system and nothing more. He immediately says more. He immediately says more. He immediately says we proclaim to you what we have seen and we proclaim to you what we have seen and we proclaim to you what we have seen and heard so that you also may have heard so that you also may have heard so that you also may have fellowship with us and our fellowship is fellowship with us and our fellowship is fellowship with us and our fellowship is with the father and with his son Jesus with the father and with his son Jesus with the father and with his son Jesus Christ. We write this to make our joy Christ. We write this to make our joy Christ. We write this to make our joy complete. complete. complete. Now when we use the word fellowship, Now when we use the word fellowship, Now when we use the word fellowship, it takes on today rather smarmy it takes on today rather smarmy it takes on today rather smarmy overtones. If you have overtones. If you have overtones. If you have coffee or tea with a fellow student on coffee or tea with a fellow student on coffee or tea with a fellow student on your staircase who's not a Christian, your staircase who's not a Christian, your staircase who's not a Christian, it's friendship. it's friendship. it's friendship. If you have coffee or tea If you have coffee or tea If you have coffee or tea with someone on your staircase who's not with someone on your staircase who's not with someone on your staircase who's not a Christian, it's fellowship.

It doesn't Did I get that wrong? Did I It doesn't Did I get that wrong? Did I say wrong? Sort it out for me, will you? say wrong? Sort it out for me, will you? say wrong? Sort it out for me, will you? It all depends, therefore, not on what It all depends, therefore, not on what It all depends, therefore, not on what you're doing, but on the person with you're doing, but on the person with you're doing, but on the person with whom you're doing it. That makes it whom you're doing it. That makes it whom you're doing it. That makes it fellowship. We have fellowship hours after church We have fellowship hours after church meetings, which basically means we drink meetings, which basically means we drink meetings, which basically means we drink a lot of tea and coffee a lot of tea and coffee a lot of tea and coffee and talk about just about anything. and talk about just about anything. and talk about just about anything. But in the first century, fellowship But in the first century, fellowship But in the first century, fellowship wasn't seen that way. In the first wasn't seen that way. In the first wasn't seen that way. In the first century, if two chaps went out and century, if two chaps went out and century, if two chaps went out and bought a boat and set up a fishing bought a boat and set up a fishing bought a boat and set up a fishing business on Galilee, that was business on Galilee, that was business on Galilee, that was fellowship. fellowship. fellowship. That is to say, it was partnership. That is to say, it was partnership. That is to say, it was partnership. They had certain commitments and things They had certain commitments and things They had certain commitments and things in common that brought them together in common that brought them together in common that brought them together with stated common goals and they were with stated common goals and they were with stated common goals and they were thus in fellowship. thus in fellowship. thus in fellowship. So the fellowship of the church in the So the fellowship of the church in the So the fellowship of the church in the first instance was understood to be men first instance was understood to be men first instance was understood to be men and women brought together with certain and women brought together with certain and women brought together with certain things in common, shared commitments, things in common, shared commitments, things in common, shared commitments, shared values, a shared knowledge of shared values, a shared knowledge of shared values, a shared knowledge of God.

God. God. A and thus and thus it could doubtless A and thus and thus it could doubtless A and thus and thus it could doubtless embrace having tea and be friendly. But embrace having tea and be friendly. But embrace having tea and be friendly. But it it was not an end in itself. It was it it was not an end in itself. It was it it was not an end in itself. It was it was the shared values, the shared it was the shared values, the shared it was the shared values, the shared goals, the the shared vision that made goals, the the shared vision that made goals, the the shared vision that made them into a kind of partnership. them into a kind of partnership. them into a kind of partnership. Now John says we witnesses Now John says we witnesses Now John says we witnesses who first came into contact with the who first came into contact with the who first came into contact with the living God by the word made flesh. We living God by the word made flesh. We living God by the word made flesh. We have fellowship with him. have fellowship with him. have fellowship with him. And we proclaim this message to you so And we proclaim this message to you so And we proclaim this message to you so that you may have fellowship with us. that you may have fellowship with us. that you may have fellowship with us. The idea is if we are in fellowship with The idea is if we are in fellowship with The idea is if we are in fellowship with the apostles who are in fellowship with the apostles who are in fellowship with the apostles who are in fellowship with God, then we are in fellowship with God. God, then we are in fellowship with God. God, then we are in fellowship with God. The apostles clearly see themselves as a The apostles clearly see themselves as a The apostles clearly see themselves as a critical link here. critical link here. critical link here. That is why they word themselves so That is why they word themselves so That is why they word themselves so carefully. We proclaim to you what we carefully. We proclaim to you what we carefully. We proclaim to you what we have seen and heard so that you also may have seen and heard so that you also may have seen and heard so that you also may have fellowship with us and our you too have fellowship with us and our you too have fellowship with us and our you too are in this same fellowship of God and are in this same fellowship of God and are in this same fellowship of God and his people.

Thus Christianity and the proclamation Thus Christianity and the proclamation of it can never be merely an invitation of it can never be merely an invitation of it can never be merely an invitation to experiences like mine. They are necessarily an invitation to a They are necessarily an invitation to a shared commitment, a shared value, a shared commitment, a shared value, a shared commitment, a shared value, a shared goal that is tied to the God who shared goal that is tied to the God who shared goal that is tied to the God who has disclosed himself has disclosed himself has disclosed himself in the God man, Jesus Christ. in the God man, Jesus Christ. in the God man, Jesus Christ. Now, even this can sound a bit sound a Now, even this can sound a bit sound a Now, even this can sound a bit sound a bit deroded John won't let it end even there. We John won't let it end even there. We write this, he says, to make our joy write this, he says, to make our joy write this, he says, to make our joy complete. In the biblical way of looking at In the biblical way of looking at things, things, things, enduring Christian joy is a function of enduring Christian joy is a function of enduring Christian joy is a function of knowing this God who has disclosed knowing this God who has disclosed knowing this God who has disclosed himself. himself. himself. So God has made himself known. We have So God has made himself known. We have So God has made himself known. We have told you about it because we were there told you about it because we were there told you about it because we were there and saw the peculiar manifestation of and saw the peculiar manifestation of and saw the peculiar manifestation of God's self-disclosure in his son. If you God's self-disclosure in his son. If you God's self-disclosure in his son. If you have fellowship with us, then you join have fellowship with us, then you join have fellowship with us, then you join us in our joy at knowing the living God.

us in our joy at knowing the living God. us in our joy at knowing the living God. Now, we'll come back to these themes Now, we'll come back to these themes Now, we'll come back to these themes again and again and again. But John again and again and again. But John again and again and again. But John begins by saying right at the beginning begins by saying right at the beginning begins by saying right at the beginning of his book that this is at the root of of his book that this is at the root of of his book that this is at the root of Christianity, God's self-disclosure with Christianity, God's self-disclosure with Christianity, God's self-disclosure with witnesses which proclaim it to who witnesses which proclaim it to who witnesses which proclaim it to who proclaim it to others so that we might proclaim it to others so that we might proclaim it to others so that we might be in league with him and that our joy be in league with him and that our joy be in league with him and that our joy in the knowledge of God by whom we were in the knowledge of God by whom we were in the knowledge of God by whom we were made for whom we are made made for whom we are made made for whom we are made might be full. might be full. might be full. Then in the second place Then in the second place Then in the second place he articulates what is that issue in he articulates what is that issue in he articulates what is that issue in Christianity. Christianity. Christianity. What is so intriguing about this next What is so intriguing about this next What is so intriguing about this next section 5522 is that section 5522 is that section 5522 is that at first glance he doesn't deal with any at first glance he doesn't deal with any at first glance he doesn't deal with any of the heretical issues that he deals of the heretical issues that he deals of the heretical issues that he deals with throughout the rest of the the rest with throughout the rest of the the rest with throughout the rest of the the rest of the letter. In fact he picks up on of the letter. In fact he picks up on of the letter. In fact he picks up on something that he has already alluded something that he has already alluded something that he has already alluded to. It is possible to get into theological It is possible to get into theological debates in the university and debates in debates in the university and debates in debates in the university and debates in our witness so that we're just dealing our witness so that we're just dealing our witness so that we're just dealing with system versus system and forget with system versus system and forget with system versus system and forget that what is at stake is the knowledge that what is at stake is the knowledge that what is at stake is the knowledge of the God who is there.

of the God who is there. of the God who is there. John immediately shows the entailments John immediately shows the entailments John immediately shows the entailments of all of the debates that he's about to of all of the debates that he's about to of all of the debates that he's about to get into by by showing that what is at get into by by showing that what is at get into by by showing that what is at stake is whether or not we know this God stake is whether or not we know this God stake is whether or not we know this God and can be reconciled to him. and can be reconciled to him. and can be reconciled to him. So he deals with sin, claims about sin, So he deals with sin, claims about sin, So he deals with sin, claims about sin, how we're reconciled to this God, how we how we're reconciled to this God, how we how we're reconciled to this God, how we do know him. do know him. do know him. That is what is fundamentally at issue. That is what is fundamentally at issue. That is what is fundamentally at issue. And he begins, And he begins, And he begins, this is the message we have heard from this is the message we have heard from this is the message we have heard from him and declared to you. God is light. him and declared to you. God is light. him and declared to you. God is light. In him In him In him there is no darkness at all. Now there is no darkness at all. Now there is no darkness at all. Now obviously that's a metaphor. obviously that's a metaphor. obviously that's a metaphor. The question is what does it mean and The question is what does it mean and The question is what does it mean and why does John use it? why does John use it? why does John use it? After all, later on he'll say God is After all, later on he'll say God is After all, later on he'll say God is love. Chapter 4, why doesn't he begin love. Chapter 4, why doesn't he begin love. Chapter 4, why doesn't he begin there? God is love. there? God is love. there? God is love. Elsewhere, these people know their Elsewhere, these people know their Elsewhere, these people know their Bibles. Why? We are told that God is Bibles. Why? We are told that God is Bibles. Why? We are told that God is holy. Why doesn't he begin there? Why holy. Why doesn't he begin there? Why holy. Why doesn't he begin there? Why does he begin with light? does he begin with light? does he begin with light? In the Bible, light as applied to God In the Bible, light as applied to God In the Bible, light as applied to God commonly refers to two things. First, commonly refers to two things. First, commonly refers to two things. First, God's self-disclosure, God's self-disclosure, God's self-disclosure, his revelation. He shows himself, his revelation. He shows himself, his revelation. He shows himself, but also his purity, his integrity, but also his purity, his integrity, but also his purity, his integrity, his holiness. Both themes are strong in his holiness. Both themes are strong in his holiness. Both themes are strong in the Bible. For example, the Bible. For example, the Bible. For example, we are told that God's word is light.

we are told that God's word is light. we are told that God's word is light. That is, it is God's self-disclosure. It That is, it is God's self-disclosure. It That is, it is God's self-disclosure. It is revelation. It is the way he is is revelation. It is the way he is is revelation. It is the way he is showing himself to us. showing himself to us. showing himself to us. But at the same time, But at the same time, But at the same time, we are told in Isaiah chapter 5 that we are told in Isaiah chapter 5 that we are told in Isaiah chapter 5 that some people are so perverse that they some people are so perverse that they some people are so perverse that they call evil good and good evil. They put call evil good and good evil. They put call evil good and good evil. They put light for darkness and darkness for light for darkness and darkness for light for darkness and darkness for light. At that point, light is tied up light. At that point, light is tied up light. At that point, light is tied up with morality, with good, with with morality, with good, with with morality, with good, with integrity. integrity. integrity. These two themes come together and here These two themes come together and here These two themes come together and here we are told God is light and in him we are told God is light and in him we are told God is light and in him there is no darkness at all. Why does there is no darkness at all. Why does there is no darkness at all. Why does John begin there? That is what the John begin there? That is what the John begin there? That is what the metaphor means. Why does he begin there? We need to back off just a little. We need to back off just a little. At the risk of of caricature, At the risk of of caricature, At the risk of of caricature, there are various ways in which people there are various ways in which people there are various ways in which people have tried to think about what the have tried to think about what the have tried to think about what the universe is like. They fit into certain universe is like. They fit into certain universe is like. They fit into certain slots. One is monism.

slots. One is monism. slots. One is monism. In a view of monism, In a view of monism, In a view of monism, all that is belongs to the same essence. all that is belongs to the same essence. all that is belongs to the same essence. God, the material world, spirits, we're God, the material world, spirits, we're God, the material world, spirits, we're all part of the same thing. That's the all part of the same thing. That's the all part of the same thing. That's the monistic world view. monistic world view. monistic world view. So good and evil are all part of that So good and evil are all part of that So good and evil are all part of that one world. one world. one world. That is at the heart of Hinduism. That is at the heart of Hinduism. That is at the heart of Hinduism. It is at the heart of much Buddhism. It is at the heart of much Buddhism. It is at the heart of much Buddhism. In a monistic worldview, God and In a monistic worldview, God and In a monistic worldview, God and ourselves and all that is belongs to the ourselves and all that is belongs to the ourselves and all that is belongs to the same spectrum, good and evil alike. The same spectrum, good and evil alike. The same spectrum, good and evil alike. The alternative to that worldview is alternative to that worldview is alternative to that worldview is dualism. dualism. dualism. Over here you have all the good things Over here you have all the good things Over here you have all the good things and then over here you have all the bad and then over here you have all the bad and then over here you have all the bad things. Now sometimes as innosticism the things. Now sometimes as innosticism the things. Now sometimes as innosticism the good things were spiritual and the bad good things were spiritual and the bad good things were spiritual and the bad things are material. But they don't have things are material. But they don't have things are material. But they don't have to be. You can have all the good over to be. You can have all the good over to be. You can have all the good over here, God and and material things that here, God and and material things that here, God and and material things that are good, and over here devils and evil are good, and over here devils and evil are good, and over here devils and evil spirits and all the bad things that are spirits and all the bad things that are spirits and all the bad things that are material on this side of a ledger, and material on this side of a ledger, and material on this side of a ledger, and the two are in conflict all the time, then you can't quite be sure how they then you can't quite be sure how they all come out in the end.

But what John does is put down But what John does is put down a plank a plank a plank that shows that Christianity isn't quite that shows that Christianity isn't quite that shows that Christianity isn't quite like either of them. like either of them. like either of them. He says, first of all, God is light. In He says, first of all, God is light. In He says, first of all, God is light. In him is no darkness at all. him is no darkness at all. him is no darkness at all. Now, that's unlike monism. Monism says Now, that's unlike monism. Monism says Now, that's unlike monism. Monism says that God embraces good and evil. All that God embraces good and evil. All that God embraces good and evil. All that is embraces good and evil. It's all that is embraces good and evil. It's all that is embraces good and evil. It's all in the same plane. But that's not the in the same plane. But that's not the in the same plane. But that's not the kind of God we have. This God is only kind of God we have. This God is only kind of God we have. This God is only good. He is only light. There is no evil good. He is only light. There is no evil good. He is only light. There is no evil in God. And that's an important truth to in God. And that's an important truth to in God. And that's an important truth to get hold of because there are times when get hold of because there are times when get hold of because there are times when Christians face problems of evil and Christians face problems of evil and Christians face problems of evil and suffering and disease and disappointment suffering and disease and disappointment suffering and disease and disappointment and decay. And and they say, "What is and decay. And and they say, "What is and decay. And and they say, "What is God doing? Maybe God is evil. Maybe some God doing? Maybe God is evil. Maybe some God doing? Maybe God is evil. Maybe some mad scientist was just playing with me. mad scientist was just playing with me. mad scientist was just playing with me. Maybe I'm only an experiment. M maybe Maybe I'm only an experiment. M maybe Maybe I'm only an experiment. M maybe maybe God is sovereign and powerful but maybe God is sovereign and powerful but maybe God is sovereign and powerful but not good." not good." not good." John won't have it. John won't have it. John won't have it. God is light. God is light. God is light. In him is no darkness at all.

On the other hand, On the other hand, there's lots of evil around. That means the question has to be That means the question has to be raised, how is this light to be related raised, how is this light to be related raised, how is this light to be related to all that is? to all that is? to all that is? On the one hand, we insist that he is On the one hand, we insist that he is On the one hand, we insist that he is only good and on the other hand there is only good and on the other hand there is only good and on the other hand there is evil here. evil here. evil here. So, so how do we understand this world? Let me tell you frankly, Christians have Let me tell you frankly, Christians have struggled with this one again and again struggled with this one again and again struggled with this one again and again and again. So did the ancient Jews. So and again. So did the ancient Jews. So and again. So did the ancient Jews. So did the biblical writers. If you want to did the biblical writers. If you want to did the biblical writers. If you want to see pain and suffering struggled with, see pain and suffering struggled with, see pain and suffering struggled with, read Job, read Habach, read Psalm 78. read Job, read Habach, read Psalm 78. read Job, read Habach, read Psalm 78. We're not the first generation to ask We're not the first generation to ask We're not the first generation to ask these questions. This side of Avitz, these questions. This side of Avitz, these questions. This side of Avitz, this side of Yugoslavia, this side of this side of Yugoslavia, this side of this side of Yugoslavia, this side of Vietnam. But the Bible still insists that God, But the Bible still insists that God, although he is sovereign and although he is sovereign and although he is sovereign and transcendent, is perfectly unreservedly transcendent, is perfectly unreservedly transcendent, is perfectly unreservedly good.

good. good. It gives some answers toward explaining It gives some answers toward explaining It gives some answers toward explaining where evil comes from, but it sees it where evil comes from, but it sees it where evil comes from, but it sees it first and foremost in terms of first and foremost in terms of first and foremost in terms of rebellion. John is not interested in answering a John is not interested in answering a philosophical question. He's interested philosophical question. He's interested philosophical question. He's interested in answering this question. How do we in answering this question. How do we in answering this question. How do we get into fellowship with such a God? How get into fellowship with such a God? How get into fellowship with such a God? How do we know such a God? do we know such a God? do we know such a God? Not how do we explain evil? Not how do we explain evil? Not how do we explain evil? How do we stop doing it? How do we stop doing it? How do we stop doing it? Not how do we think of a god in Not how do we think of a god in Not how do we think of a god in relationship to evil, but how do we know relationship to evil, but how do we know relationship to evil, but how do we know him? is an issue in Christianity. is an issue in Christianity. An old hymnwriter put it this way. An old hymnwriter put it this way. An old hymnwriter put it this way. Eternal light. Eternal light. Eternal light. Eternal light. Eternal light. Eternal light. How pure the soul must be when placed How pure the soul must be when placed How pure the soul must be when placed within thy searching sight, it shrinks within thy searching sight, it shrinks within thy searching sight, it shrinks not, but with calm delight can live and not, but with calm delight can live and not, but with calm delight can live and look on thee. look on thee. look on thee. The spirits that surround thy throne may The spirits that surround thy throne may The spirits that surround thy throne may bear this burning blit, bear this burning blit, bear this burning blit, but that is surely theirs alone, since but that is surely theirs alone, since but that is surely theirs alone, since they have never, never known a fallen they have never, never known a fallen they have never, never known a fallen world like this.

world like this. world like this. Oh, how shall I, whose native sphere is Oh, how shall I, whose native sphere is Oh, how shall I, whose native sphere is dark, whose mind is dim before the dark, whose mind is dim before the dark, whose mind is dim before the ineffable appear, and on my naked spirit ineffable appear, and on my naked spirit ineffable appear, and on my naked spirit bear that unccreated being. bear that unccreated being. bear that unccreated being. God is light, and in him is no darkness God is light, and in him is no darkness God is light, and in him is no darkness at all. at all. at all. Then in the next verses, what John does Then in the next verses, what John does Then in the next verses, what John does is set up three false responses to that is set up three false responses to that is set up three false responses to that claim and the Christian response to that claim and the Christian response to that claim and the Christian response to that false false false reaction. reaction. reaction. There is a pair in verses 6 and 7, a There is a pair in verses 6 and 7, a There is a pair in verses 6 and 7, a false claim and the Christian response. false claim and the Christian response. false claim and the Christian response. Another in verses 8 and 9 and a third in Another in verses 8 and 9 and a third in Another in verses 8 and 9 and a third in verse 10 to 2:2. verse 10 to 2:2. verse 10 to 2:2. Let let us run through those very Let let us run through those very Let let us run through those very quickly. First of all, quickly. First of all, quickly. First of all, some people simply claim some people simply claim some people simply claim that you can know God and still walk in that you can know God and still walk in that you can know God and still walk in the darkness. the darkness. the darkness. In other words, you can make all the In other words, you can make all the In other words, you can make all the claims of being spiritual, claims of being spiritual, claims of being spiritual, but it has no bearing on your ethical but it has no bearing on your ethical but it has no bearing on your ethical life.

life. life. John says, "If we claim to have John says, "If we claim to have John says, "If we claim to have fellowship with him, yet walk in the fellowship with him, yet walk in the fellowship with him, yet walk in the darkness, we lie and do not live by the darkness, we lie and do not live by the darkness, we lie and do not live by the truth." He's now simply taking the light truth." He's now simply taking the light truth." He's now simply taking the light metaphor a little further. If God is metaphor a little further. If God is metaphor a little further. If God is light and there is no darkness in him, light and there is no darkness in him, light and there is no darkness in him, then to know this God is to walk in the then to know this God is to walk in the then to know this God is to walk in the light. That is to walk in ways that are light. That is to walk in ways that are light. That is to walk in ways that are pleasing to him, that are consent with pleasing to him, that are consent with pleasing to him, that are consent with his purity and his revelation. his purity and his revelation. his purity and his revelation. So if we claim to know this God, to have So if we claim to know this God, to have So if we claim to know this God, to have fellowship with him, to be linked with fellowship with him, to be linked with fellowship with him, to be linked with him, while instead we cherish sin and him, while instead we cherish sin and him, while instead we cherish sin and everything that is dark, everything that is dark, everything that is dark, then rely we're not living by the truth. then rely we're not living by the truth. then rely we're not living by the truth. We're not really being honest. This is a We're not really being honest. This is a We're not really being honest. This is a fundamental principle of biblical fundamental principle of biblical fundamental principle of biblical religion. Religious experience and daily religion. Religious experience and daily religion. Religious experience and daily conduct, mysticism and morality, faith conduct, mysticism and morality, faith conduct, mysticism and morality, faith and ethics, these are tied together. And and ethics, these are tied together. And and ethics, these are tied together. And what God has joined, let no man put us what God has joined, let no man put us what God has joined, let no man put us under. And it is a common theme in the And it is a common theme in the scriptures. For example, scriptures. For example, scriptures. For example, Psalm 5, the boastful shall not stand Psalm 5, the boastful shall not stand Psalm 5, the boastful shall not stand before you, you hate all those who do before you, you hate all those who do before you, you hate all those who do iniquity.

iniquity. iniquity. Psalm 66, if I regard wickedness in my Psalm 66, if I regard wickedness in my Psalm 66, if I regard wickedness in my heart, the Lord will not hear me. Isaiah heart, the Lord will not hear me. Isaiah heart, the Lord will not hear me. Isaiah 59, your sins have hidden his face from 59, your sins have hidden his face from 59, your sins have hidden his face from you so that he does not hear. 2 you so that he does not hear. 2 you so that he does not hear. 2 Corinthians 6, what fellowship is light Corinthians 6, what fellowship is light Corinthians 6, what fellowship is light with darkness? How then should a Christian respond to How then should a Christian respond to the darkness we find in our own lives the darkness we find in our own lives the darkness we find in our own lives and elsewhere? and elsewhere? and elsewhere? If we claim to have fellowship with him, If we claim to have fellowship with him, If we claim to have fellowship with him, yet walk in the darkness, we lie and do yet walk in the darkness, we lie and do yet walk in the darkness, we lie and do not live by the truth. But if we walk in not live by the truth. But if we walk in not live by the truth. But if we walk in the light as he is in the light, we have the light as he is in the light, we have the light as he is in the light, we have fellowship with one another and the fellowship with one another and the fellowship with one another and the blood of Jesus his son purifies us from blood of Jesus his son purifies us from blood of Jesus his son purifies us from all sin. What is the alternative then? all sin. What is the alternative then? all sin. What is the alternative then? walking according to God's pattern, walking according to God's pattern, walking according to God's pattern, walking according to God's revelation, walking according to God's revelation, walking according to God's revelation, walking according to God's light so that walking according to God's light so that walking according to God's light so that we may have genuine fellowship with him. we may have genuine fellowship with him. we may have genuine fellowship with him. But someone says, "I still sin." Yes, But someone says, "I still sin." Yes, But someone says, "I still sin." Yes, John says, "I know. I know. But but if John says, "I know. I know. But but if John says, "I know. I know. But but if we walk in the light and yet still sin, we walk in the light and yet still sin, we walk in the light and yet still sin, the blood of Jesus, his son, purifies us the blood of Jesus, his son, purifies us the blood of Jesus, his son, purifies us from all sin." Now the language is again from all sin." Now the language is again from all sin." Now the language is again exquisitly accurate and directed toward exquisitly accurate and directed toward exquisitly accurate and directed toward the heresies of the day. The blood of the heresies of the day. The blood of the heresies of the day. The blood of Jesus his son that is this one person Jesus his son that is this one person Jesus his son that is this one person the man Jesus God's son his blood it the man Jesus God's son his blood it the man Jesus God's son his blood it purifies us from sin. Now of course in purifies us from sin. Now of course in purifies us from sin. Now of course in biblical perspective it's not as if a biblical perspective it's not as if a biblical perspective it's not as if a liquid called blood actually purifies

liquid called blood actually purifies liquid called blood actually purifies us. That's not the point. Blood is a us. That's not the point. Blood is a us. That's not the point. Blood is a symbol for life violently and symbol for life violently and symbol for life violently and sacrificially ended. sacrificially ended. sacrificially ended. Jesus offered his blood. He shed his Jesus offered his blood. He shed his Jesus offered his blood. He shed his blood. He gave his life as a sacrifice. blood. He gave his life as a sacrifice. blood. He gave his life as a sacrifice. The just, dying for the unjust that we The just, dying for the unjust that we The just, dying for the unjust that we might be forgiven. That is the way we deal with sin. That is the way we deal with sin. How did you first become a Christian? How did you first become a Christian? How did you first become a Christian? Did you not have to come to terms with Did you not have to come to terms with Did you not have to come to terms with your sin and say, "God, have mercy on your sin and say, "God, have mercy on your sin and say, "God, have mercy on me, a sinner. I accept by faith that me, a sinner. I accept by faith that me, a sinner. I accept by faith that Jesus died for me." Jesus died for me." Jesus died for me." How then will you deal with your sins How then will you deal with your sins How then will you deal with your sins now? now? now? The same way. You go to the same savior The same way. You go to the same savior The same way. You go to the same savior again and again and again and say, again and again and again and say, again and again and again and say, "Lord, have mercy on me. I'm a sinner. "Lord, have mercy on me. I'm a sinner. "Lord, have mercy on me. I'm a sinner. Have mercy on me." It is not that God is Have mercy on me." It is not that God is Have mercy on me." It is not that God is beginning a new work in you all over beginning a new work in you all over beginning a new work in you all over again. They're getting saved again. again. They're getting saved again. again. They're getting saved again. But the only remedy that we have for But the only remedy that we have for But the only remedy that we have for sins is the one that God gave us in the sins is the one that God gave us in the sins is the one that God gave us in the first place, his own son.

So claiming that our sin doesn't matter So claiming that our sin doesn't matter is no solution. We're just lying. is no solution. We're just lying. is no solution. We're just lying. No, we learn to live by God's light. We No, we learn to live by God's light. We No, we learn to live by God's light. We live in his light. And where we do sin, live in his light. And where we do sin, live in his light. And where we do sin, and we will, and we will, and we will, we remember that it is the blood of we remember that it is the blood of we remember that it is the blood of God's dear son, Jesus Christ, who God's dear son, Jesus Christ, who God's dear son, Jesus Christ, who purifies us from every sin. purifies us from every sin. purifies us from every sin. Then the second claim, the second false Then the second claim, the second false Then the second claim, the second false claim is found in verse claim is found in verse claim is found in verse 8. If we claim to be without sin, we 8. If we claim to be without sin, we 8. If we claim to be without sin, we deceive ourselves and the truth is not deceive ourselves and the truth is not deceive ourselves and the truth is not in us. The first claim was that it in us. The first claim was that it in us. The first claim was that it doesn't matter if we sin. This claim is doesn't matter if we sin. This claim is doesn't matter if we sin. This claim is that there is no sin in us. We have that there is no sin in us. We have that there is no sin in us. We have transcended those categories. transcended those categories. transcended those categories. It's hard to talk about sin in the 20th It's hard to talk about sin in the 20th It's hard to talk about sin in the 20th century. At the end of the 20th century, century. At the end of the 20th century, century. At the end of the 20th century, have you noticed that sin has become a a have you noticed that sin has become a a have you noticed that sin has become a a sort of dirty word? sort of dirty word? sort of dirty word? Dirty word. It's you tell jokes about Dirty word. It's you tell jokes about Dirty word. It's you tell jokes about sin. Nobody takes it seriously.

sin. Nobody takes it seriously. sin. Nobody takes it seriously. A friend of mine, church in Chicago, was A friend of mine, church in Chicago, was A friend of mine, church in Chicago, was trying to witness to a businessman in trying to witness to a businessman in trying to witness to a businessman in his area and he said uh he said the his area and he said uh he said the his area and he said uh he said the Bible says that we're all sinners. Oh, Bible says that we're all sinners. Oh, Bible says that we're all sinners. Oh, go on. I'm not a sinner. I've done some go on. I'm not a sinner. I've done some go on. I'm not a sinner. I've done some bad things, but I'm not a sinner. bad things, but I'm not a sinner. bad things, but I'm not a sinner. Well, he said he said, you know, how Well, he said he said, you know, how Well, he said he said, you know, how long have you been married? Well, well, long have you been married? Well, well, long have you been married? Well, well, I've been married 20 years. And you're a I've been married 20 years. And you're a I've been married 20 years. And you're a salesman, aren't you? Yes. So, you're on salesman, aren't you? Yes. So, you're on salesman, aren't you? Yes. So, you're on the road quite a lot. Have you ever ever the road quite a lot. Have you ever ever the road quite a lot. Have you ever ever cheated on your wife? cheated on your wife? cheated on your wife? Ever ever once? Ever ever once? Ever ever once? Are you going to go back and tell her Are you going to go back and tell her Are you going to go back and tell her this? No. No. No. No. I just want to this? No. No. No. No. I just want to this? No. No. No. No. I just want to know. This won't get beyond me. Have you know. This won't get beyond me. Have you know. This won't get beyond me. Have you ever cheated on your wife? Well, you ever cheated on your wife? Well, you ever cheated on your wife? Well, you know what? Yeah. Yeah. Yes, I I have know what? Yeah. Yeah. Yes, I I have know what? Yeah. Yeah. Yes, I I have cheated on my wife. Tell me when you cheated on my wife. Tell me when you cheated on my wife. Tell me when you fill out income tax forms, inland fill out income tax forms, inland fill out income tax forms, inland revenue. revenue. revenue. Have you ever ever patted expenses just Have you ever ever patted expenses just Have you ever ever patted expenses just just a a wee bit? Well, yeah. Yes. just a a wee bit? Well, yeah. Yes. just a a wee bit? Well, yeah. Yes. Nothing bad. I mean, everybody does Nothing bad. I mean, everybody does Nothing bad. I mean, everybody does that. I mean, nothing I'd go to jail that. I mean, nothing I'd go to jail that. I mean, nothing I'd go to jail for. I mean, it's it's all right.

for. I mean, it's it's all right. for. I mean, it's it's all right. Tell me, when when you come home and and Tell me, when when you come home and and Tell me, when when you come home and and you tell stories of what takes place in you tell stories of what takes place in you tell stories of what takes place in the office, do you tell the stories in the office, do you tell the stories in the office, do you tell the stories in such a way that that you are always or such a way that that you are always or such a way that that you are always or almost always the winner? almost always the winner? almost always the winner? You know, every argument you had, you You know, every argument you had, you You know, every argument you had, you sure told him, you sure told her off. sure told him, you sure told her off. sure told him, you sure told her off. You ever present yourself really You ever present yourself really You ever present yourself really systematically as a loser as often as systematically as a loser as often as systematically as a loser as often as you are? Well, you know, everybody talks like Well, you know, everybody talks like that. It's just the way we get on in that. It's just the way we get on in that. It's just the way we get on in society. So, my friend said, "You've society. So, my friend said, "You've society. So, my friend said, "You've just confessed yourself an adulterer, a just confessed yourself an adulterer, a just confessed yourself an adulterer, a liar, and a cheat. You tell me you're liar, and a cheat. You tell me you're liar, and a cheat. You tell me you're not a sinner." John is just as blunt. If we claim to be John is just as blunt. If we claim to be without sin, we deceive ourselves. The without sin, we deceive ourselves. The without sin, we deceive ourselves. The truth isn't in us. John is saying, "Come truth isn't in us. John is saying, "Come truth isn't in us. John is saying, "Come on, quit hitting." In the last century, on, quit hitting." In the last century, on, quit hitting." In the last century, it was very popular in this some parts it was very popular in this some parts it was very popular in this some parts of this country to believe in what was of this country to believe in what was of this country to believe in what was called sinless perfection. Certain called sinless perfection. Certain called sinless perfection. Certain Christians thought they had achieved it.

Christians thought they had achieved it. Christians thought they had achieved it. They they had were so sanctified that They they had were so sanctified that They they had were so sanctified that already they were without sin. And at already they were without sin. And at already they were without sin. And at one particular conference of ministers, one particular conference of ministers, one particular conference of ministers, the famous London preacher Spurgeon at the famous London preacher Spurgeon at the famous London preacher Spurgeon at this conference of ministers, hearing a this conference of ministers, hearing a this conference of ministers, hearing a preacher the day before preacher the day before preacher the day before pronounced himself sinlessly perfect, pronounced himself sinlessly perfect, pronounced himself sinlessly perfect, came up behind him at breakfast and came up behind him at breakfast and came up behind him at breakfast and poured a picture of milk all over him. poured a picture of milk all over him. poured a picture of milk all over him. The dear brother's sinless perfection The dear brother's sinless perfection The dear brother's sinless perfection disappeared in the curds and way disappeared in the curds and way disappeared in the curds and way now I don't recommend this as a now I don't recommend this as a now I don't recommend this as a technique. But if you ever find somebody who claim But if you ever find somebody who claim somebody who claims to be sinlessly somebody who claims to be sinlessly somebody who claims to be sinlessly perfect and who can't be talked out of perfect and who can't be talked out of perfect and who can't be talked out of pitting himself or herself, go and talk pitting himself or herself, go and talk pitting himself or herself, go and talk to their mates or their friends, people to their mates or their friends, people to their mates or their friends, people they live with on their staircase. No. No. What do we do about it? Do we No. No. What do we do about it? Do we pretend that we have no sin? Is that the pretend that we have no sin? Is that the pretend that we have no sin? Is that the way we go through life? Is that how way we go through life? Is that how way we go through life? Is that how Christians live? Is that how you live? Christians live? Is that how you live? Christians live? Is that how you live? Do you just pretend you have no sin?

Do you just pretend you have no sin? Do you just pretend you have no sin? Quit killing yourself, John says. Quit killing yourself, John says. Quit killing yourself, John says. Well, what do you do about it? If we confess our sins, he is faithful If we confess our sins, he is faithful and just and will forgive us our sins and just and will forgive us our sins and just and will forgive us our sins and purify us from all of righteousness. We don't hide them. We admit them. We We don't hide them. We admit them. We confess them. We bring them out in the confess them. We bring them out in the confess them. We bring them out in the open. We look at them. We dare to do open. We look at them. We dare to do open. We look at them. We dare to do that. We look at the secret things in that. We look at the secret things in that. We look at the secret things in our lives, the things that we wouldn't our lives, the things that we wouldn't our lives, the things that we wouldn't talk about in public, the shameful talk about in public, the shameful talk about in public, the shameful things, the lies, the petty deceits. We things, the lies, the petty deceits. We things, the lies, the petty deceits. We dare to live examined lives. We do not pretend. We do not pretend. That is just more games. We do not That is just more games. We do not That is just more games. We do not pretend. We dare to look at all the pretend. We dare to look at all the pretend. We dare to look at all the things that show us how sinful our things that show us how sinful our things that show us how sinful our hearts can be hearts can be hearts can be and we confess them. and we confess them. and we confess them. Why?

Because we know Because we know that he is faithful and just that he is faithful and just that he is faithful and just and will forgive us our sins. Notice and will forgive us our sins. Notice and will forgive us our sins. Notice carefully, it does not say because God carefully, it does not say because God carefully, it does not say because God is a sentimental softy and he's bound to is a sentimental softy and he's bound to is a sentimental softy and he's bound to forgive us. Doesn't say that. forgive us. Doesn't say that. forgive us. Doesn't say that. 20 years ago when I was studying in 20 years ago when I was studying in 20 years ago when I was studying in Germany Germany Germany when when I got tired of talking German when when I got tired of talking German when when I got tired of talking German which seemed to be pretty often I which seemed to be pretty often I which seemed to be pretty often I reverted to my mother tongue which was reverted to my mother tongue which was reverted to my mother tongue which was which was French. I was brought up in which was French. I was brought up in which was French. I was brought up in French Canada and there was a French French Canada and there was a French French Canada and there was a French West African there with whom therefore I West African there with whom therefore I West African there with whom therefore I became very friendly because because at became very friendly because because at became very friendly because because at least we could talk French. least we could talk French. least we could talk French. And it became pretty clear early on that And it became pretty clear early on that And it became pretty clear early on that this this chap uh at least once a week this this chap uh at least once a week this this chap uh at least once a week would go down to the red light district would go down to the red light district would go down to the red light district of town and pay his money and get his of town and pay his money and get his of town and pay his money and get his reward. reward. reward. So, as I got to know him a little So, as I got to know him a little So, as I got to know him a little better, I said to him, um, you know, you better, I said to him, um, you know, you better, I said to him, um, you know, you tell me your you're you're married. Your tell me your you're you're married. Your tell me your you're you're married. Your wife's in London pursuing advanced wife's in London pursuing advanced wife's in London pursuing advanced studies there. You're here trying to studies there. You're here trying to studies there. You're here trying to learn German to pre pres to pursue learn German to pre pres to pursue learn German to pre pres to pursue advanced studies here. What would you advanced studies here. What would you advanced studies here. What would you say if you discovered that your wife say if you discovered that your wife say if you discovered that your wife were shacked up with people once a week?

were shacked up with people once a week? were shacked up with people once a week? you know, the way the the way you're you know, the way the the way you're you know, the way the the way you're trying to live here. Oh, he said, I kill trying to live here. Oh, he said, I kill trying to live here. Oh, he said, I kill her. her. her. Well, is isn't that a bit of a double Well, is isn't that a bit of a double Well, is isn't that a bit of a double standard? Oh, you don't understand. He standard? Oh, you don't understand. He standard? Oh, you don't understand. He said, for my tribe, that's the way it said, for my tribe, that's the way it said, for my tribe, that's the way it is. You know, men men have these is. You know, men men have these is. You know, men men have these freedoms and women don't. That's that's freedoms and women don't. That's that's freedoms and women don't. That's that's acceptable in our tribe. acceptable in our tribe. acceptable in our tribe. Yes. But you tell me that you have you Yes. But you tell me that you have you Yes. But you tell me that you have you have some Christian roots and training. have some Christian roots and training. have some Christian roots and training. Do you think that God plays double Do you think that God plays double Do you think that God plays double standards like that? He said, standards like that? He said, standards like that? He said, "God is good. He's bound to forgive us. "God is good. He's bound to forgive us. "God is good. He's bound to forgive us. That's his job. That's not what this text said. That's not what this text said. He is faithful and just and will forgive He is faithful and just and will forgive He is faithful and just and will forgive us our sins and will purify us. Faithful us our sins and will purify us. Faithful us our sins and will purify us. Faithful and just. Faithful and just. How can and just. Faithful and just. How can and just. Faithful and just. How can that be? The assumption again is the death of The assumption again is the death of Christ introduced in the preceding Christ introduced in the preceding Christ introduced in the preceding verse. verse. verse. If God did send his son as a sacrifice If God did send his son as a sacrifice If God did send his son as a sacrifice for me, if his son has paid my debt, for me, if his son has paid my debt, for me, if his son has paid my debt, if Jesus died for me, if Jesus died for me, if Jesus died for me, then surely as God's own child, I can go then surely as God's own child, I can go then surely as God's own child, I can go and say, "Lord God, if you provided that and say, "Lord God, if you provided that and say, "Lord God, if you provided that sacrifice for my sins, will you now not sacrifice for my sins, will you now not sacrifice for my sins, will you now not forgive this sin because he died for forgive this sin because he died for forgive this sin because he died for me?"

me?" me?" And God is faithful And God is faithful And God is faithful to the promises he made in his son. He to the promises he made in his son. He to the promises he made in his son. He is just. He will not punish me is just. He will not punish me is just. He will not punish me for what Jesus has born on my behalf. Now all of this stems from an Now all of this stems from an understanding that on the cross it was understanding that on the cross it was understanding that on the cross it was Jesus the God man who died. Jesus the God man who died. Jesus the God man who died. We are not talking therefore merely We are not talking therefore merely We are not talking therefore merely about some sort of esoteric about some sort of esoteric about some sort of esoteric christoologgical dispute at the end of christoologgical dispute at the end of christoologgical dispute at the end of the first century with little bearing on the first century with little bearing on the first century with little bearing on our lives. our lives. our lives. We are talking about whether or not we We are talking about whether or not we We are talking about whether or not we can deal with our sin. can deal with our sin. can deal with our sin. John says we can not by denying we have John says we can not by denying we have John says we can not by denying we have them, them, them, but by confessing our sins and but by confessing our sins and but by confessing our sins and remembering that God is faithful and remembering that God is faithful and remembering that God is faithful and just just just and purifies us from all and purifies us from all and purifies us from all unrighteousness. unrighteousness. unrighteousness. Well, there's still one more false Well, there's still one more false Well, there's still one more false claim, and it is this. claim, and it is this. claim, and it is this. If we claim we have not sinned, I suspect this claim varies just a bit I suspect this claim varies just a bit from the previous one.

from the previous one. from the previous one. The language is only a little bit The language is only a little bit The language is only a little bit different. But I think the context different. But I think the context different. But I think the context suggests that here someone is claiming suggests that here someone is claiming suggests that here someone is claiming now not to have eradicated any some any now not to have eradicated any some any now not to have eradicated any some any sin principle within within himself or sin principle within within himself or sin principle within within himself or herself. But rather the person is herself. But rather the person is herself. But rather the person is claiming claiming claiming I have now conquered so that I do not in I have now conquered so that I do not in I have now conquered so that I do not in fact sin. I I I do not experimentally in fact sin. I I I do not experimentally in fact sin. I I I do not experimentally in the real plane of life sin. He's not the real plane of life sin. He's not the real plane of life sin. He's not dealing with some esoteric principle dealing with some esoteric principle dealing with some esoteric principle about whether sin is possible within me. about whether sin is possible within me. about whether sin is possible within me. He simply says He simply says He simply says I don't do it. I don't sin. I don't do it. I don't sin. I don't do it. I don't sin. If we claim we have not sinned, If we claim we have not sinned, If we claim we have not sinned, we make him out to be a liar and his we make him out to be a liar and his we make him out to be a liar and his word has no place in our lives. That is word has no place in our lives. That is word has no place in our lives. That is the Bible is full of places that say the Bible is full of places that say the Bible is full of places that say that we do sin. that we do sin. that we do sin. So if the Bible tells us again and again So if the Bible tells us again and again So if the Bible tells us again and again that we do sin and we claim that we that we do sin and we claim that we that we do sin and we claim that we don't, don't, don't, then not only are we deceiving then not only are we deceiving then not only are we deceiving ourselves, we're saying that the Bible ourselves, we're saying that the Bible ourselves, we're saying that the Bible is not telling the truth. God is lying.

is not telling the truth. God is lying. is not telling the truth. God is lying. All we like sheep have gone astray. We All we like sheep have gone astray. We All we like sheep have gone astray. We have turned everyone to his own way. We have turned everyone to his own way. We have turned everyone to his own way. We read there is none righteous. Know not read there is none righteous. Know not read there is none righteous. Know not one. We read we we read through Psalm 14 one. We read we we read through Psalm 14 one. We read we we read through Psalm 14 and First Kings 8 and Ecclesiastes 7. and First Kings 8 and Ecclesiastes 7. and First Kings 8 and Ecclesiastes 7. Again and again and again, the Bible Again and again and again, the Bible Again and again and again, the Bible insists that we are a generation of insists that we are a generation of insists that we are a generation of sinners. And then we come along and say, sinners. And then we come along and say, sinners. And then we come along and say, "That's for other people. I I don't sin "That's for other people. I I don't sin "That's for other people. I I don't sin myself." myself." myself." Well, at that point, Well, at that point, Well, at that point, God says, "You're calling me a liar." Now, at this point, John understands Now, at this point, John understands that he's got a problem. that he's got a problem. that he's got a problem. Because you see, you can keep saying Because you see, you can keep saying Because you see, you can keep saying again and again and again that people again and again and again that people again and again and again that people sin and then eventually people say, "All sin and then eventually people say, "All sin and then eventually people say, "All right, all right, all right. I sin. right, all right, all right. I sin. right, all right, all right. I sin. There's not much I can do about it then, There's not much I can do about it then, There's not much I can do about it then, is there? I guess I I will sin." is there? I guess I I will sin." is there? I guess I I will sin." But John says, chapter 2, "My dear But John says, chapter 2, "My dear But John says, chapter 2, "My dear children, I write this to you so that children, I write this to you so that children, I write this to you so that you will not sin." John is not insisting you will not sin." John is not insisting you will not sin." John is not insisting again and again that people sin so as to again and again that people sin so as to again and again that people sin so as to make an excuse for sin.

make an excuse for sin. make an excuse for sin. In fact, later on, he's going to say In fact, later on, he's going to say In fact, later on, he's going to say some very strong things about Christians some very strong things about Christians some very strong things about Christians not sinning. I write this so that you will not sin. I write this so that you will not sin. Not to make an excuse if you do, Not to make an excuse if you do, Not to make an excuse if you do, but if anybody does, but if anybody does, but if anybody does, we have one who speaks to the father in we have one who speaks to the father in we have one who speaks to the father in our defense. Jesus Christ, the righteous our defense. Jesus Christ, the righteous our defense. Jesus Christ, the righteous one. He is the atoning sacrifice for our one. He is the atoning sacrifice for our one. He is the atoning sacrifice for our sins. Not only for ours, but also for sins. Not only for ours, but also for sins. Not only for ours, but also for the sins of the whole world. the sins of the whole world. the sins of the whole world. Let me end by explaining what this Let me end by explaining what this Let me end by explaining what this atoning sacrifice is. atoning sacrifice is. atoning sacrifice is. The word in older English Bibles is The word in older English Bibles is The word in older English Bibles is propitiation. propitiation. propitiation. He is the propitiation for our sins. He is the propitiation for our sins. He is the propitiation for our sins. What does that mean? Well, what it means is that he is the Well, what it means is that he is the one who makes God propitious. He makes one who makes God propitious. He makes one who makes God propitious. He makes God favorable. God favorable. God favorable. So propitiation is the act of making God So propitiation is the act of making God So propitiation is the act of making God propitious. And as this was understood propitious. And as this was understood propitious. And as this was understood almost universally in the western church almost universally in the western church almost universally in the western church until about 60 years ago, the way it was until about 60 years ago, the way it was until about 60 years ago, the way it was understood was this.

understood was this. understood was this. God was angry with us with us and our God was angry with us with us and our God was angry with us with us and our sin. sin. sin. But in his mercy, he nevertheless sent But in his mercy, he nevertheless sent But in his mercy, he nevertheless sent along his dear son. And the son by dying along his dear son. And the son by dying along his dear son. And the son by dying for us, taking our place, bearing our for us, taking our place, bearing our for us, taking our place, bearing our guilt, made God propitious, guilt, made God propitious, guilt, made God propitious, made God favorable toward us. And that made God favorable toward us. And that made God favorable toward us. And that act was called propitiation. act was called propitiation. act was called propitiation. So in this view, what Christ does on the So in this view, what Christ does on the So in this view, what Christ does on the cross is not simply take away our sin, cross is not simply take away our sin, cross is not simply take away our sin, but does something with respect to the but does something with respect to the but does something with respect to the father. He makes God propitious for us. father. He makes God propitious for us. father. He makes God propitious for us. Then in 1931, someone wrote an article. Then in 1931, someone wrote an article. Then in 1931, someone wrote an article. In fact, he was a chap who later became In fact, he was a chap who later became In fact, he was a chap who later became Lady Margaret Professor of Divinity at Lady Margaret Professor of Divinity at Lady Margaret Professor of Divinity at Cambridge. Name was Dodd. Cambridge. Name was Dodd. Cambridge. Name was Dodd. Someone wrote an article saying, "Surely Someone wrote an article saying, "Surely Someone wrote an article saying, "Surely this sounds much too much like this sounds much too much like this sounds much too much like paganism." paganism." paganism." In paganism, you're always trying to In paganism, you're always trying to In paganism, you're always trying to make the the tree gods pleased with you. make the the tree gods pleased with you. make the the tree gods pleased with you. You you you want the stone gods pleased You you you want the stone gods pleased You you you want the stone gods pleased with you, the rain gods pleased with with you, the rain gods pleased with with you, the rain gods pleased with you. You want the gods that give your you. You want the gods that give your you. You want the gods that give your your wife a baby.

your wife a baby. your wife a baby. You You want to have a fat baby, so you You You want to have a fat baby, so you You You want to have a fat baby, so you try and please those gods. You're trying try and please those gods. You're trying try and please those gods. You're trying to make the gods propitious. In to make the gods propitious. In to make the gods propitious. In paganism, you offer sacrifices and you paganism, you offer sacrifices and you paganism, you offer sacrifices and you call it propitiation. call it propitiation. call it propitiation. But the essence of Christianity is not But the essence of Christianity is not But the essence of Christianity is not like that. It is God who so loved the like that. It is God who so loved the like that. It is God who so loved the world that he gave his son. So how can world that he gave his son. So how can world that he gave his son. So how can we speak of of the son making God we speak of of the son making God we speak of of the son making God propitious? He's already so propicious propitious? He's already so propicious propitious? He's already so propicious that he gave the son. And so he wanted to speak instead of And so he wanted to speak instead of expedator. Some of you, I'm sure, have expedator. Some of you, I'm sure, have expedator. Some of you, I'm sure, have versions of the New Testament that have versions of the New Testament that have versions of the New Testament that have that word here. What happens is the son that word here. What happens is the son that word here. What happens is the son cancels sin. It's not that he makes God cancels sin. It's not that he makes God cancels sin. It's not that he makes God propitious. But then some people started replying But then some people started replying and saying, "No, that's not quite right. and saying, "No, that's not quite right. and saying, "No, that's not quite right. After all, the Bible does speak of the After all, the Bible does speak of the After all, the Bible does speak of the wrath of God against us. Where does that wrath of God against us. Where does that wrath of God against us. Where does that fit into things? The wroth of God. Not fit into things? The wroth of God. Not fit into things? The wroth of God. Not just the wroth of God with with our just the wroth of God with with our just the wroth of God with with our sins, but with us. Have you heard the sins, but with us. Have you heard the sins, but with us. Have you heard the old cliche, God hates old cliche, God hates old cliche, God hates the sin but loves the sinner?

Read through the first 50 Psalms. 14 Read through the first 50 Psalms. 14 times in the first 50 psalms, you'll times in the first 50 psalms, you'll times in the first 50 psalms, you'll find expressions like this. God hates find expressions like this. God hates find expressions like this. God hates the sinner. The one who sins his soul the sinner. The one who sins his soul the sinner. The one who sins his soul abhores. So if God is really wrathful, then isn't So if God is really wrathful, then isn't there something in this propitiation there something in this propitiation there something in this propitiation after all? Ah, but the reply came back. Yes, but Ah, but the reply came back. Yes, but yes, but al although he's wrothful, yes, but al although he's wrothful, yes, but al although he's wrothful, that's really only a way of saying that that's really only a way of saying that that's really only a way of saying that sin has a kind of invariable outworking. sin has a kind of invariable outworking. sin has a kind of invariable outworking. You know how it is. You do something You know how it is. You do something You know how it is. You do something wrong and it works out nastily in your wrong and it works out nastily in your wrong and it works out nastily in your life. You tell enough lies and life. You tell enough lies and life. You tell enough lies and eventually you become a liar and you're eventually you become a liar and you're eventually you become a liar and you're not believed and you don't believe not believed and you don't believe not believed and you don't believe others and and and and it works out. And others and and and and it works out. And others and and and and it works out. And that's the outworking of God's wroth. that's the outworking of God's wroth. that's the outworking of God's wroth. It's kind of an immutable principle. You It's kind of an immutable principle. You It's kind of an immutable principle. You you reap what you sow, but it's not you reap what you sow, but it's not you reap what you sow, but it's not anger. God God doesn't have a bad anger. God God doesn't have a bad anger. God God doesn't have a bad temper. temper. temper. So you you you can't deny the fact that So you you you can't deny the fact that So you you you can't deny the fact that God loved us so much he's been his son. God loved us so much he's been his son. God loved us so much he's been his son. How can you speak of propitiation?

Yeah. What should we say about all of Yeah. What should we say about all of this? this? this? I'm persuaded that the answer is like I'm persuaded that the answer is like I'm persuaded that the answer is like this. Propicitiation is the best word. this. Propicitiation is the best word. this. Propicitiation is the best word. All right. Not like pagan propitiation All right. Not like pagan propitiation All right. Not like pagan propitiation at all. at all. at all. The Bible simultaneously insists that The Bible simultaneously insists that The Bible simultaneously insists that because he is holy, he is angry with us because he is holy, he is angry with us because he is holy, he is angry with us for our sin. God's anger is a personal for our sin. God's anger is a personal for our sin. God's anger is a personal anger. anger. anger. At the risk of sounding like an old man. At the risk of sounding like an old man. At the risk of sounding like an old man. I I have to say that most of you are not I I have to say that most of you are not I I have to say that most of you are not parents, but I am. And I think I have at parents, but I am. And I think I have at parents, but I am. And I think I have at least some little glimpse about how you least some little glimpse about how you least some little glimpse about how you can be angry and loving at the same can be angry and loving at the same can be angry and loving at the same time. I've got two reasons. time. I've got two reasons. time. I've got two reasons. One's a girl and one's a boy. One's a girl and one's a boy. One's a girl and one's a boy. There are times when I'd quietly ring There are times when I'd quietly ring There are times when I'd quietly ring their scrawny necks. their scrawny necks. their scrawny necks. But don't think I'd ever stop loving But don't think I'd ever stop loving But don't think I'd ever stop loving them. them. them. If God is perfectly holy, he must hate If God is perfectly holy, he must hate If God is perfectly holy, he must hate our sin. our sin. our sin. He must be repulsed with us as sinners.

He must be repulsed with us as sinners. He must be repulsed with us as sinners. That's what the Bible says again and That's what the Bible says again and That's what the Bible says again and again and again. He is angry with us. again and again. He is angry with us. again and again. He is angry with us. Isaiah actually goes so far as to say he Isaiah actually goes so far as to say he Isaiah actually goes so far as to say he he is angry with us all day long. he is angry with us all day long. he is angry with us all day long. Yet at the same time, he's not Yet at the same time, he's not Yet at the same time, he's not badteered. badteered. badteered. He's not whimsical. He's not whimsical. He's not whimsical. He's not arbitrary. It is his character He's not arbitrary. It is his character He's not arbitrary. It is his character to love. That is the kind of God he is. to love. That is the kind of God he is. to love. That is the kind of God he is. So despite his principled righteous So despite his principled righteous So despite his principled righteous anger with us, this anger which is a anger with us, this anger which is a anger with us, this anger which is a function of his holiness, he loves us so function of his holiness, he loves us so function of his holiness, he loves us so much that he sends his son. Do you see what that does? Do you see what that does? In paganism, we offer the sacrifices and In paganism, we offer the sacrifices and In paganism, we offer the sacrifices and the gods are propitiated. They are made the gods are propitiated. They are made the gods are propitiated. They are made propitious. propitious. propitious. In biblical Christianity, God sends the In biblical Christianity, God sends the In biblical Christianity, God sends the sacrifice sacrifice sacrifice and he propitiates himself. and he propitiates himself. and he propitiates himself. God in Christianity is both the subject God in Christianity is both the subject God in Christianity is both the subject and the object of propitiation.

and the object of propitiation. and the object of propitiation. He is the one who is angry with us. He He is the one who is angry with us. He He is the one who is angry with us. He is the one who loves us enough to send is the one who loves us enough to send is the one who loves us enough to send his son to be the propitiation for our his son to be the propitiation for our his son to be the propitiation for our sins. He turns aside his own wroth sins. He turns aside his own wroth sins. He turns aside his own wroth because, as it were, his own righteous because, as it were, his own righteous because, as it were, his own righteous indignation flames out in judgment on indignation flames out in judgment on indignation flames out in judgment on his son as a kind of marker for all that his son as a kind of marker for all that his son as a kind of marker for all that he thinks of sin. he thinks of sin. he thinks of sin. for the fact that sin must be punished for the fact that sin must be punished for the fact that sin must be punished that we cannot escape from it. that we cannot escape from it. that we cannot escape from it. Well, he says if anybody does sin, we have one who if anybody does sin, we have one who speaks of the father in our defense. speaks of the father in our defense. speaks of the father in our defense. He's Jesus Christ. He is righteous and He's Jesus Christ. He is righteous and He's Jesus Christ. He is righteous and he is the propitiation for our sins. he is the propitiation for our sins. he is the propitiation for our sins. The best commentary I think ever read The best commentary I think ever read The best commentary I think ever read ever written on that truth is this hymn. ever written on that truth is this hymn. ever written on that truth is this hymn. Arise my soul, arise. Shake off your Arise my soul, arise. Shake off your Arise my soul, arise. Shake off your guilty fears. The bleeding sacrifice in guilty fears. The bleeding sacrifice in guilty fears. The bleeding sacrifice in your behalf appears before the throne. your behalf appears before the throne. your behalf appears before the throne. My shorty stands. My name is written on My shorty stands. My name is written on My shorty stands. My name is written on stance.

stance. stance. Five bleeding wounds he bears received Five bleeding wounds he bears received Five bleeding wounds he bears received on Calvary. They pour effectual prayers. on Calvary. They pour effectual prayers. on Calvary. They pour effectual prayers. They strongly plead for me. They strongly plead for me. They strongly plead for me. Forgive him, oh forgive they cry, nor Forgive him, oh forgive they cry, nor Forgive him, oh forgive they cry, nor let that ransomed sinner die. let that ransomed sinner die. let that ransomed sinner die. The father hears him pray. His dear The father hears him pray. His dear The father hears him pray. His dear anointed one. He cannot turn away the anointed one. He cannot turn away the anointed one. He cannot turn away the presence of his son. His spirit answers presence of his son. His spirit answers presence of his son. His spirit answers to the blood and tells me I am born of to the blood and tells me I am born of to the blood and tells me I am born of God. My God is reconciled. His pardoning God. My God is reconciled. His pardoning God. My God is reconciled. His pardoning voice I hear. He owns me for his child. voice I hear. He owns me for his child. voice I hear. He owns me for his child. I can no longer fear. With confidence I I can no longer fear. With confidence I I can no longer fear. With confidence I now draw nigh. And father aba father now draw nigh. And father aba father now draw nigh. And father aba father cry. cry. cry. Brothers and sisters in Christ, these Brothers and sisters in Christ, these Brothers and sisters in Christ, these are the elementary truths of biblical are the elementary truths of biblical are the elementary truths of biblical Christianity. These are the basics. Christianity. These are the basics. Christianity. These are the basics. These are the foundation stones. All of These are the foundation stones. All of These are the foundation stones. All of our thinking about God and how his truth our thinking about God and how his truth our thinking about God and how his truth relates to us and our lives and society relates to us and our lives and society relates to us and our lives and society around us begins from these building around us begins from these building around us begins from these building blocks. God was in the world reconciling blocks. God was in the world reconciling blocks. God was in the world reconciling us to himself.