The World Must Know

1 John 1:5–2:2 NKJV

5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. 6 If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. 7 But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar, and His word is not in us. 1 My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. 2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.

Why does the world need a Savior? Why do we need an advocate? Why must there be a propitiation (2:2)? The answer is sin. Humanity has a sin problem. (Romans 3:23)

Of course, not everyone agrees with that sin is a problem.

In 1973 psychologist Karl Menninger shocked modern understanding with his book entitled Whatever Became of Sin?

Sin? What a quaint and outdated idea.

In this book Menninger provided a devastating critique of modern-day preaching and the noticeable absence of the “S” word: “sin.”

In a chapter titled, “The Disappearances of Sin: An Eyewitness Account,” Menninger wrote,

Exalting Jesus in 1,2,3 John Let God Be True and Every Man a Liar: A Mandate for Global Evangelization (1 John 1:5–2:2)

In all of the laments and reproaches made by our seers and prophets, one misses any mention of “sin,” a word which used to be a veritable watchword of prophets. It was a word once in everyone’s mind, but now rarely if ever heard. Does that mean that no sin is involved in all our troubles—sin with an “I” in the middle? Is no one any longer guilty of anything? Guilty perhaps of a sin that could be repented and repaired or atoned for? Is it only that someone may be stupid or sick or criminal—or asleep? Wrong things are being done, we know; tares are being sown in the wheat field at night. But is no one responsible, no one answerable for these acts? Anxiety and depression we all acknowledge, and even vague guilt feelings; but has no one committed any sins? Where, indeed, did sin go? What became of it? (Whatever Became of Sin?, 13)

Menninger went on to explain,

Exalting Jesus in 1,2,3 John Let God Be True and Every Man a Liar: A Mandate for Global Evangelization (1 John 1:5–2:2)

The very word “sin,” which seems to have disappeared, was a proud word. It was once a strong word, an ominous and serious word. It described a central point in every civilized human being’s life plan and life style. But the word went away. It has almost disappeared—the word, along with the notion. Why? Doesn’t anyone sin anymore? Doesn’t anyone believe in sin? (Ibid., 14)

He then declares that what is new about our hostility toward talking about sin is really the words we use to talk about it:

Exalting Jesus in 1,2,3 John Let God Be True and Every Man a Liar: A Mandate for Global Evangelization (1 John 1:5–2:2)

It is surely nothing new that men want to get away from acknowledging their sins or even thinking about them. Is this not the religious history of mankind? Perhaps we are only more glib nowadays and equipped with more euphemisms. We can speak of error and transgression and infraction and mistakes without the naïve exposure that goes with serious use of that old-fashioned pietistic word “sin.” (Ibid., 24)

Obviously sin is not a popular subject in our day. People will go to great lengths to hide it, rationalize it, or deny it. But we must understand that when they deny their sin they call God a liar. They challenge His Word and question His character.

The apostle John has an altogether different understanding both of sin’s severity and a Savior’s necessity. He recognized the danger of calling God a liar and warns his “little children” (2:1) to be on alert. Find out what a person believes about Jesus and what he thinks about sin, John says. It will tell you a lot.

To think correctly about Jesus, you must think correctly about sin. When you see sin for what it is you will immediately see your need—the world’s need—for Jesus as your advocate (2:1) and your “atoning sacrifice” (2:2 NIV). You will also avoid the error of calling God a liar.

The World Must Know What God Says About Himself (1 John 1:5)

The New English Translation renders verse 5 this way:

1 John 1:5 (NET 2nd ed.)

5 Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all.

This translation captures the heart of what John wants us to understand. We have a gospel, a “good news” message that the world needs to hear.

This message concerns Jesus Christ, who is identified as

“what was from the beginning” (1:1),

“the Word of life” (1:1),

“the eternal life” (1:2),

the Father’s Son (1:3),

the source of fellowship (1:3),

the source of joy (1:4).

This is God’s witness concerning His Son and our Savior. This is what He thinks about Jesus Christ. Having met this Savior in repentance and faith, we have a divine assignment that involves the proclamation of a specific gospel with a universal scope (2:2). This message is for the whole world.

The World Must Know What God Says about Sin (1 John 1:6-10)

In a real sense, the essence of sin is our attempting to take the place of God. We want to be in charge. We want to establish the ground rules and lay out the playing field. And we want to provide our own definitions of what is right and what is wrong, what sin is and what sin is not.

John, on the other hand, is not interested in human opinions on the matter of sin. Divine revelation will set the bar and establish the truth. John seems to be telling us, “Let’s hear God’s mind on the matter.”

John rhetorically uses three “If we say” statements to help us see sin as we ought, to see sin as God sees sin.

1. Do Not Lie to Others

1 John 1:6 NKJV

6 If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.

Using the word “We” (indicates anyone, anywhere, at any time who takes this position, as well as John himself).

If we say we have fellowship with God—that God is our intimate friend, known in light and life—yet we walk in darkness—in death and all that accompanies spiritual death and darkness (cf. Eph 2:1–3)—we lie and do not practice or live out the truth.

The verb “walk” is in the present tense and speaks of a continuous and consistent pattern of life.

In essence, we say to others, “I know God,” but our beliefs and behavior contradict our words. By denying that Jesus is God in the flesh and downplaying the seriousness of sin, we lie to others about who we are.

In contrast, verse 7 says that if we live our lives in the realm of light, as God is in the light, we indeed have fellowship (intimate friendship) with one another (1:3–4), and the blood of Jesus his Son keeps on cleansing us from all sin.

2. Do Not Lie to Yourself

Those who live in death and darkness do not just lie to others, saying one thing while believing and living another. Eventually they lie to themselves, becoming self-deceived. Their internal spiritual and moral compass goes haywire and their conscience is, as Paul said, “seared” (1 Tim 4:2)

1 Timothy 4:2 NKJV

2 speaking lies in hypocrisy, having their own conscience seared with a hot iron,

John then introduces his second “If we say” statement. Here we discover what appears to be a claim of sinlessness, a declaration that we are free from the guilt and penalty of sin. This spiritual posture says, “I have no sin and I do not need Jesus as an advocate or atonement.”

John’s judgment on such persons is quick and pointed: they deceive themselves and the truth is not in them. John’s message is clear: “You say you have no sin, but God says you do. You say you have no need of a Savior, but God says you do.”

John then follows up with the positive and correct theological antidote in verse 9. It is one of the most beloved and memorized verses in the Bible.

1 John 1:9 NKJV

9 If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

The great Baptist preacher Charles Spurgeon got it exactly right:

The idea of having no sin is a delusion; you are altogether deceived if you say so; the truth is not in you, and you have not seen things in the true light; you must have shut your eyes to the high requirements of the law, you must be a stranger to your own heart, you must be blind to your own conduct every day, and you must have forgotten to search your thoughts and to weigh your motives, or you would have detected the presence of sin.

3. Do Not Lie About God

It has been said,

Exalting Jesus in 1,2,3 John Do Not Lie about God (1 John 1:10)

The one who lies to himself and believes his own lies comes to a point where he can distinguish no truth either within himself or around him, and thus enters into a state of disrespect towards himself and others.

John says something similar but more simply: lie to others (1:6) and lie to yourself (1:8), and soon you will lie about God. In fact you will actually call God a liar.

John introduces his third “If we say” statement. v. 10

The theological claim he is addressing that many believe is that they live in a state of sinlessness. They claim to be right with God, and live without sin.

John says with a double punch we are twice wrong if we believe that.

First, we make God a liar because He says we are sinners. Second, His Word is not in those who claim they have no sin problem. Someone else’s word says we have no sin problem. But God says we are sinners and need a Savior. False teachers say we are not sinners and need no Savior. The differing claims are clear aren’t they? Which are you going to believe?

The World Must Know What God Says about Jesus (1 John 2:1-2)

John has already, at the beginning of this letter revealed the eternal nature of Jesus. He was from the beginning, He is the Word of life, He was manifested into flesh, He is eternal life. But John continues by revealing that Jesus is our Advocate and our Atonement.

1. Jesus Is Our Advocate

I am writing to you these things, the things of 1:5–10, so that you may not sin.” John has made it clear that in this life we cannot be sinless (but note again the future promise of 3:2!), but he does believe we can sin less because we are now in intimate fellowship with the Father and His Son, Jesus Christ (1:3).

We will still sin until we are glorified. What do we do when we sin? Well, in 1:9 he told us to confess our sins. Now in 2:1 he tells us to flee to our Savior who is our “advocate with the Father—Jesus Christ the Righteous One.” The word “advocate” is parakletos in Greek, or paraclete. The word occurs five times in the New Testament (John 14:16, 26; 15:25; 16:7; 1 John 2:1). Four times it refers to the Holy Spirit. Only here is it a reference to the Lord Jesus who is able to be our advocate because He is “the Righteous One.”

This advocate is sinless, undefiled, and spotless in His nature and in all of His actions. There is no one else like Him.

The word “advocate” means helper, one who is called to come alongside in a time of need. This helper helps us when we sin. He is the cleanser of sin (1:7), the forgiver of sin (1:9), and the helper when we do sin.

Isn’t the gospel amazing?

We have a helper in our heart (the Holy Spirit) and a helper in heaven (Jesus Christ the Righteous One).

Or as Paul says, we have an intercessor in our hearts (Rom 8:26–27) and an intercessor in heaven (Rom 8:35).

As a result, no sin can “separate us from the love of God that is in Christ Jesus our Lord!” (Rom 8:39).

2. Jesus Is Our Atonement

John now informs us why Jesus can be our advocate. It is because He made a “propitiation,” an atonement for our sins.

The word “propitiation” is a very important word in the New Testament. It is the Greek word hilasmos.

The word and its variants occur in the context of the work of Christ in four crucial texts:

Rom 3:25; Heb 2:17; 1 John 2:2; 4:10.

The word carries the idea of satisfaction. Jesus Christ, by His bloody sacrifice on the cross, satisfied God’s holiness and turned away His righteous wrath from sinners.

The wrath that should have been poured out on sinners was poured out on Jesus.

The judgment that should have been experienced by sinners was experienced by Jesus.

All this was done to accomplish God’s purpose.

Second Corinthians 5:19 reveals that through this propitiation, “in Christ, God was reconciling the world to Himself.”

2 Corinthians 5:19 NKJV

19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.

Therefore feminist theologian Delores Williams is wrong when she says, “There is nothing divine in the blood of the cross” (Williams, Sisters in the Wilderness, 61).

And Episcopal bishop John Spong misses it when he says, “Neither do I want a God who would kill his own son” (quoted in Ash, “Bishop Will Retire But He Won’t Stop”).

Steve Chalke is also in error when he says the orthodox understanding of the cross is a form of cosmic child abuse, “a vengeful father, punishing his son for an offence he has not even committed … [a] twisted version of events morally dubious and a huge barrier to faith” (Chalke and Mann, The Lost Message of Jesus, 182–83).

No, the work of atonement accomplished by Christ on the cross is where God’s holiness and God’s love meet, where God’s judgment and God’s mercy kiss. Yes, it pleased the Father to crush His Son and put Him to grief (Isa 53:10), and it pleased the Father to highly exalt Him and bestow on Him “the name that is above every name” (Phil 2:9).

And it is important to note that there is a universal component to this atoning work: it is “for [the sins] of the whole world.”

No one is beyond its reach. No one. A universal provision has been made so that as the redeemed so awesomely sing in Revelation 5:9

Revelation 5:9 NKJV

9 And they sang a new song, saying: “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation,

Let us take the message of the gospel of His light to a world that is in darkness. A world for which He and He alone is the propitiation, the perfect atoning sacrifice for all our sins.