Christian Life

To separate truth from error is one of the goals of 1 John, of course, as we have seen. Consequently, it is frequently the case that the letter’s affirmations and teachings are accompanied by strong repudiations and denials.

As we read this section we detect what must be a further reference to the tendency of the Gnostic teachers to underestimate sin or excuse it. Perhaps the Gnostics excused sin as being essentially negative in nature; that is, as being connected with what is finite. Again, they may have related it only to their bodies and not to their minds, which they may well have said were above any dispositions to sin. But John will not have this. Sin is not merely negative. It is willful rebellion. Moreover, it involves the mind as that in which rebellion originates. It is only when we see this that we begin to abhor sin and turn from it to seek a Savior.

John has reminded his readers that it is characteristic of the devil to sin. Now he also reminds them that it is a characteristic of Christ to work to take away sin. He states this in two forms, corresponding to the parallel structure of these verses. First, Jesus appeared to take away the sins of His people; second, Jesus appeared to destroy the works of the devil.

At the conclusion of yesterday’s study, we looked at the first suggestion for understanding the presence of sin in the Christian life. Today, we look at the other six ideas.

Herein lies the explanation of John’s initial test and the reason behind it. If a person has truly been born of God, then something quite radical has happened to him. He has received a new nature and is therefore and for that very reason launched on a new course. The course is a course in holiness. If he does not go on in holiness, this indicates that he has never in plain fact been born again. On the other hand, if he does go on, he can be encouraged by this and take confidence.