1 Giovanni 3:5

DISCOURSE: 2444
CHRIST MANIFESTED TO TAKE AWAY SIN

1 Giovanni 3:5. Ye know that he was manifested to take away our sins; and in him is no sin.

AMONGST the numberless advantages which the light of revelation has conferred upon us, one of particular importance is, the strength of the motives which it suggests to us for the mortification of sin. A heathen could devise no argument beyond what related to our own welfare, and that of society at large. But Christianity discovers to us wonders, of which unassisted reason could form no conception: it declares to us, that Almighty God himself assumed our nature for the express purpose of counteracting the effects of sin, and of destroying its power.

To those therefore who have embraced Christianity, here is an argument that is wholly irresistible, if once it be admitted into the mind, and suffered to have its due operation upon the soul. St. John avails himself of it in the passage before us. He is shewing to the Christian world that they must aspire after universal holiness, and purify themselves “even as their incarnate God was pure:” and the more effectually to enforce his exhortations, he makes this unanswerable appeal to all of them without exception: “Ye know that he was manifested to take away our sins; and in him was no sin.”
The destruction of sin being the great scope and end of our ministry also, we will,

I. Open to you his appeal—

The great end of our Saviour’s incarnation was to take away sin—
[Sin has separated man from God, and God from man [Note: Isaia 59:2.]: nor was it possible that they should be re-united in mutual love and amity, unless this evil were removed. But removed it could not be, either as to its guilt or power, by any efforts of man: nor could all the angels in heaven render to him any effectual aid.

God therefore of his own love and mercy “laid help for us upon one that was mighty [Note: Salmi 89:19.],” even upon his coequal, co-eternal Son, whom he sent into the world on this benevolent errand, to “put away our sins by the sacrifice of himself [Note: Ebrei 9:26.],” and to “subdue our iniquities” by the efficacy of his grace [Note: Michea 7:19.].

For this the Lord Jesus Christ was well fitted, by reason of his own spotless character. This I conceive to be particularly intimated in our text. The connexion between the two clauses of the text does not at first sight appear; but we apprehend, that the mention of the spotless character of Jesus is intended to convey this idea, namely, that, being himself without sin, he was fitted for the work assigned him; and could present to God such an offering as our necessities required.

Under the law it was especially appointed, that the sacrifices should be without spot or blemish. The Paschal lamb was set apart four days before it was offered, on purpose that it might be scrutinized to the uttermost, and thus be proved fit for its destined use [Note: Esodo 12:3; Esodo 12:6.

]. The Lord Jesus too went up to Jerusalem four days before his crucifixion, and underwent the strictest examination at different tribunals, and was declared innocent, by Pilate his judge, by his fellow-sufferer on the cross, by the Centurion who presided at his execution: all his enemies thus unwittingly attesting, that he was indeed “a Lamb without blemish and without spot [Note: 1 Pietro 1:19.

],” and that, being “just himself,” he was every way fit to “suffer in the place of us the unjust [Note: 1 Pietro 3:18.].”

In another view too his spotless character subserves this great end of his mission: for, “being without guile himself, he has set us a perfect example:” and the best possible way of avoiding sin is, to imitate his example, and to “tread in his steps [Note: 1 Pietro 2:21.].”]

This was known and acknowledged through the whole Christian world—
[No one who believed in Christ was ignorant of the end for which he had come into the world. Hence the Apostle could appeal to all without exception, and could say, “Ye know that he was manifested to take away our sins.” The whole Scriptures bore testimony to this. All the types of the Mosaic law shadowed it forth. All the prophecies from the beginning of the world attested it.

It was in this way that “the Seed of the woman was to bruise the serpent’s head.” “To finish transgression, to make an end of sin,” and to establish universal righteousness, this was to be the work which should distinguish his reign: “A sceptre of righteousness was to be the sceptre of his kingdom.” The very name that was given to him imported this: “he was called Jesus, because he was to save his people from their sins.”]

This truth being acknowledged by all at this time, no less than in the apostolic age, we shall make the same appeal to you; and,
II.

Found upon it a particular address—

As Christians you all “know” that Christ came to deliver you from sin: but do you all consider it, as you ought?

1. Ye who live in wilful and habitual sin—

[Do you consider what has been done to rescue you from your bondage? Do you consider that the Son of the living God, “Jehovah’s fellow,” the Creator of the universe, has come down from heaven, and assumed your nature, and died upon the cross for your redemption? Ask yourselves then, whether he would have done this, if sin had been so small an evil as you judge it to be? Can you conceive that such means would have been used for your recovery, if the state into which sin had brought you was not beyond measure terrible? Had no misery awaited you, or a misery only that was light and transient, do you suppose that God would have had recourse to such a method of delivering you from it; or that, after he has used such means to take away your sin, you incur no danger by holding it fast? You may “make a mock of sin,” if you please; but you will not think so lightly of it when you come to stand in the presence of your Judge.

When the Lord Jesus Christ shall remind you of what he endured to deliver you from it, what will ye say to him? Will ye then make the foolish excuses that ye now do? No, verily: your mouths will then be shut: you will be amazed and confounded at your present folly and impiety: and it will be no consolation to you then that there are so many in the same condemnation with yourself. The antediluvian scoffers, when warned of the approaching deluge, thought it impossible that such a judgment should ever be inflicted; or consoled themselves, perhaps, that they should be in no worse plight than others.

But when the deluge actually came, did they find their own terrors less appalling, or their sufferings less acute, because they were endured by others also? Nor will ye in that day find the wrath of God a whit more tolerable because of the multitudes that shall bear it with you. Had the Saviour never come, you would have had to endure the wrath of God; but since he has come, and been despised and rejected by you, you shall have to bear “the wrath of the Lamb [Note: Apocalisse 6:16.

],” even of that Lamb whom you “crucified afresh [Note: Ebrei 6:6.]:” and hell itself will be sevenfold more terrible, in consequence of the means which have been used to deliver you from it. Yes, the punishment of Sodom and Gomorrha will be light in comparison of yours [Note: Matteo 10:15.]. O that you were wise, and would consider this, ere it be too late!]

2. Ye who found your hopes of mercy on your own self-righteous endeavours—

[What can ye think of yourselves, when ye recollect the principles which you yourselves acknowledge? You know that Christ was manifested to take away your sins: how then do you presume to imagine, that you can remove them by any efforts of your own? Is there any such virtue in your own tears or almsdeeds, that you will rely on them, rather than on the atoning blood of Christ? Or is there any such strength in your own resolutions, that you will trust to them for the subduing of sin, rather than to the grace of our Lord Jesus Christ? Does it never strike you, that whilst you are entertaining such proud thoughts as these, you are thrusting the Lord Jesus Christ from his office, and virtually declaring, that, whatever he may be to others, he shall be no Saviour to you? Why will ye thus presume to set aside the very ends for which He came into the world? Why, when he has actually girded himself with the towel, and presented himself before you, will you say with Peter, “Thou shalt never wash my feet!” Know you not, that “unless he wash you, you have no part with him [Note: Giovanni 13:4; Giovanni 13:8.

]!” Be assured, he never came to make you your own saviours, but to offer you a free and full salvation. And if you will conceit yourselves to be “rich and increased in goods, and in need of nothing, when you are wretched, and miserable, and poor, and blind, and naked,” nothing re-remains for you but to reap the bitter fruits of your pride and folly [Note: Apocalisse 3:16.

See also Romani 9:31; Romani 10:3.] — — —]

3. Ye who, whilst ye profess to believe in Christ, are walking unworthy of your holy profession—

[I call on you also to consider this subject. You profess that the Lord Jesus Christ has borne your sins, and that you therefore expect that no condemnation shall come upon you. But do you think that he will be satisfied with performing half his office? Do you suppose that he will take away your sins as far as relates to their guilt, and leave them unmortified as it respects their power? This he never will do: and he declares to you that he never will.

Only hear how strongly St. John speaks on this subject in the words following my text: “Whosoever abideth in Christ, (as you profess to do,) sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you. He that doeth righteousness, (as you profess to do,) is righteous, even as he is righteous. He that committeth sin is of the devil [Note: ver. 6–8.

].” What now will ye say, who are still under the dominion of pride, envy, malice, wrath, and whose conduct in your families, instead of exhibiting the image of the Lord Jesus, and constraining all to admire the excellence of vital godliness, causes religion to stink in their nostrils? What will ye say who have lewd hearts and licentious tongues? or ye who are covetous and worldly-minded, and who are in such bad repute for truth and honesty, that men would rather deal with a worldly character than with you? Ye may boast as ye will about the freeness and fulness of the Gospel salvation; but ye shall never taste of it, unless ye “put off the old man with his deeds, and put on the new man, which after God is created in righteousness and true holiness [Note: Efesini 4:22.].”]

4. Ye who are bowed down with desponding fears—

[I must not overlook you; for the text speaks powerfully to you also. In the habit of your minds you are saying, “My sins are too great to be forgiven; or, my lusts are too strong to be subdued.” But is Christ unable to effect the work he has undertaken? Was he manifested to take away your sins, and has he proved incompetent to the task? Are we not told that “the blood of Jesus Christ will cleanse from all sin?” And that “his grace is sufficient” for all who trust in him? What then is there in your case that renders you an exception? Oh, do not so dishonour your adorable Saviour, as to doubt his sufficiency for the work that has been assigned him.

Know that his blood is a sufficient “propitiation, not for your sins only, but also for the sins of the whole world;” and the weakest creature in the universe is authorized to say, “I can do all things through Christ who strengtheneth me.” Put away then your unbelieving fears; and look to him to “accomplish in you all the good pleasure of his goodness.” So shall you find that “he is able to save you to the uttermost;” and soon you shall join in that blessed song, “To Him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever. Amen [Note: Apocalisse 1:5.].”]