1 John 5:20 - Homiletics

Life's hardest problems solved.

Connecting link: The connection between this verse and those before it is indicated by the adversative particle δὲ , which is equivalent to "but." "We know," etc., as if John had said, "I am quite aware of the vastness of the mystery in the conflict between good and evil. Still, I have rot spoken at random. There are before us positive, verifiable data which enable us to see something of the wonders of the spiritual world. The Son of God has poured a flood of light upon the invisible realm, and has given us discerning power, so that we see what he has revealed." Topic— The Son of God the Solver of life's greatest problems. At this point we must indicate the conclusion to which we have come upon the verse before us. The student will be well aware of the controversy which has gathered round its last clause, owing to some obscurity which rests on the questions:

1 . The answer must be given without doctrinal bias, and simply on exegetical grounds. For our own part, we have the most unhesitating conviction of the true and proper Deity of our Lord Jesus Christ, but we have never quoted this verse in proof thereof; not because it does not contain it by implication, hut on account of the dispute as to its grammatical construction.

2 . In reply to the second question above named, we accept the last-mentioned form of the phrase, viz. "We are in him that is true, [being] in his Son Jesus Christ."

3 . It almost follows therefrom that the antecedent of οὑτός is "him that is true;" and as, according to that expression when used in the preceding clause of the verse, the apostle evidently means the Father, whom we know through the Son—"that we know him that is true"—the antecedent of οὑτός being" him that is true," which is equivalent to "the Father." The theological question here at stake, however, is not whether the Son is of like nature with the Father, nor whether the Son be the very "Image of the invisible God," but whether in this particular verse the apostle declares that we know the true God in the Son or through him.

4 . The full point before "This" cuts off the following sentence too completely. It may be a complete sentence grammatically; it is not an independent one either exegetically or doctrinally.

5 . The word οὑτός includes much more than the "Being." It is equivalent to the "Being "plus the entire revelation which he is and brings: "This is the true God and eternal life," the masculine form, οὑτός , being used on account of the noun first following. In the text, so understood, three lines of thought open up to us.

I. WE HAVE A CERTAIN FACT DIRECTLY AND ABSOLUTELY KNOWN . "We know that the Son of God is come;" rather, "is here," i.e., has come and remains with us. According to the usage of the apostle, this would include the Incarnation, or his coming from the heavenly home to earth ( 1 John 4:1-4 ). It also distinctly declares that the Son of God is on earth still—that he remains with us. Nor can the student of Scripture be at a loss to understand how that is ( Matthew 18:20 ; Matthew 28:20 ). His people are his representatives. His Spirit supplies his place. His words are still among us. So that we may assign a manifold meaning to the expression. Jesus Christ is here:

1 . In his words.

2 . In the influence and power of his holy life. It abides in the world, the ideal standard of humanity.

3 . In the people in whom he dwells.

4 . In the living Church which he inspires.

5 . By his Spirit, by whom he, though now bodily in heaven, is converting the world and educating the Church. Note: It is quite possible to do our Saviour a great wrong by representing his Church as mourning an absent Lord. He is much more fully with believers now than when his feet walked the earth.

II. A BLESSED EXPERIENCE as the outcome of the coming of the Son of God. This is declared in the text to be fourfold.

1 . We owe to Jesus Christ the gift of a spiritual understanding διάνοιαν , sensum; cf. 1 Corinthians 2:14 ; Ephesians 1:18 (Greek, T.R.); Matthew 5:8 ; Matthew 13:14 ; Matthew 6:22 , Matthew 6:23 ). As is the heart, so is the eye. When Christ by his Spirit renews the one, there is new power of sight in the other. More is included, however, than a clear perception. The word also bears the meaning of a power of sound reasoning. Sin vitiates the reasoning powers by warping the will which directs them ( Ephesians 4:17 , Ephesians 4:18 , Ephesians 4:23 ). When men are born again, their powers of reasoning become rectified and sanctified, being governed by the Spirit of God.

2 . Having this new understanding, we know, through Christ, him that is true, i.e., the Father. Christ being himself the "Effulgence of" the Father's "glory, and the very Image of his substance," in knowing him we know the Father. As by his incarnation he discloses the Object, and by imparting a new understanding enables us to see the Object, there comes to be through Christ the meeting of subject and Object, which constitutes knowledge.

3 . The Lord Jesus has also brought us into a living and abiding union with himself. "We are in his Son Jesus Christ." The knowledge we gain is not that of One who is far off from us, and from whom we remain far off. It is attended with a vital union with him. We are "in him." How?

No less expressive phrase than this, "in him," will suffice to tell how closely Christ and his own are locked in each other's embrace.

4 . Being brought into this vital union with the Son, we are in living and loving union with the Father. "We are in him that is true," through being "in his Son Jesus Christ" (cf. 1 John 4:15 , 1 John 4:16 , 1 John 4:12 ). We are "born of God," "begotten of him."

III. IN THIS BLESSED EXPERIENCE IS THE ACHIEVED SOLUTION OF LIFE 'S VASTEST PROBLEMS . "This is the true God, and Eternal Life." There are two problems which men have been for ages attempting to solve—one concerning the Supreme Being; another concerning the meaning and destiny of human life. The one the greatest objective, the other the greatest subjective problem. Both find their solution in Christ, and only in him. For:

1 . In Christ, or through him (whichever view of the text be taken), we come to know the true God. The word thrice translated "true" is not the one which means true in distinction from the false; it means "true" in distinction from the inferior, partial, defective, and incomplete. "True" as fulfilling completely the highest ideal, as "in contrast with all imaginary and imperfect objects of worship," and as fully satisfying "the idea of Godhead in the mind of man." This perfect ideal of the great Supreme, and this Being who answers to that perfect ideal, we know through Christ.

2 . In Christ, eternal life, too, is revealed as existing in him, as imparted by him to those who believe on his Name. Note: Obviously we have here, and here alone, the absolutely universal religion, not only for all the world, but for all the worlds. It is so, not simply because it is too exclusive to tolerate any other, but because in it, and in it alone, are secured all to which any religion anywhere can aspire—even a knowledge of the very God, and such a union with him as ensures a life of eternal and ever-growing blessedness. What more can any religion show us? The whole ground of possible yearning is covered. And is there any other in the world that professes to secure all this, and that verifies its claims by giving now, in a living experience, the actual foretaste of the life to come? Verily in and through Christ alone have we "the very God, and the eternal life."