1 João 5:20

DISCOURSE: 2470
THE CHRISTIAN’S KNOWLEDGE OF CHRIST

1 João 5:20. We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

IT is thought by many, that the doctrines of the Gospel are uncertain speculations, and that the experience of them in the soul is nothing more than an enthusiastic conceit. We acknowledge that the mysteries of religion are in many respects beyond the grasp of our reason; and that the inward feelings arising from them can be judged of by those only in whose bosom they are found: yet neither the one nor the other can on this account be considered as uncertain: on the contrary, whenever they are mentioned in the Scriptures, they are spoken of as matters that are plain and unquestionable. In the text, and the two verses that precede it, the Apostle thrice repeats the assertion, “We know:”—“We know that he that is born of God sinneth not:” “We know that we are of God:” and then, in reference both to the Gospel itself, and to his experience of its truth, he adds a third time, “We know that the Son of God is come,” &c.

From these words we shall be led to notice three things which Christians know in relation to their Lord and Saviour:

I. His advent—

The first Christians knew assuredly that the Messiah was come—
[To state all the grounds of their conviction, would be superfluous, and indeed impossible in a single sermon. We shall confine ourselves to those which were most obvious and incontrovertible, namely, the prophecies that were accomplished in him, and the miracles that were wrought by him. When they saw that so many, so various, so minute, and (to appearance) so contradictory prophecies all united in him, and were fulfilled by him, they could not doubt but that Jesus was the person to whom they all referred. When, moreover, they beheld such numerous, such undoubted, such benevolent, and such stupendous miracles wrought by him in confirmation of his word, it was impossible for them to withhold their assent to the justice of his claims, unless they were altogether blinded by Satan and their own lusts.]

But we have, if possible, yet clearer evidence than they—
[Many of the most remarkable prophecies were either not quite accomplished, or but just accomplished, when our Lord died; so that the fulfilment of them might then be questioned. But who can doubt whether Daniel’s weeks of years [Note: Daniel 9:24.] have not expired many centuries ago? Who can doubt whether “the sceptre which was not to depart from Judah, till Shiloh should come [Note: Gênesis 49:10.],” has not departed long since? Who can doubt whether the second “Temple to which the Messiah was to come [Note: Malaquias 3:1.],” has not long since been demolished?

But a further and most satisfactory proof of Christ’s Messiahship is, that his Gospel was propagated so extensively, in so short a time, by such instruments, in opposition to all the prejudices and passions of mankind; and that, though every effort of men and devils has been exerted to root out Christianity from the earth, none have ever been able to prevail against the Church.
On these grounds then, in addition to the former, we may say, “We know that the Son of God is come.”]

Moreover, we know also,

II.

His character—

Many had been the impostors who had laid claim to the title of the Messiah. In opposition to all of these, the Apostle twice designates our Lord as “the true, the only true,” Messiah; and, in the close of the text, specifies more particularly,

1. His personal character—

[Jesus is “the true God.” St. John, more than all the Apostles, seems to have been studious to assert the divinity of Christ. With this he opens his history of Jesus: “In the beginning was the Word, and the Word was with God, and the Word was God [Note: João 1:1.].” The whole Scriptures also concur to establish this important doctrine, that he who was “a Son born, was also the mighty God [Note: Isaías 9:6.];” that he was Emmanuel, “God with us [Note: Mateus 1:23.];” even “God manifest in the flesh [Note: 1 Timóteo 3:16.],” yea, “God over all blessed for ever [Note: Romanos 9:5.].” Nothing can be more clear than this fundamental point. Indeed the very name, “Son of God,” so far from militating against his equality with the Father, was in the apprehension of the Jews themselves an assertion of that equality [Note: João 5:18.]

2. His official character—

[Christ, as God, has life in himself essentially [Note: João 1:4; João 5:26.]: but he is also “the Author of eternal salvation” to all his followers [Note: Hebreus 5:9.]. As there is no other God but he, so is there no other Saviour [Note: Atos 4:12.]. It was he who purchased eternal life for us: none can claim any part of his glory in this respect: “his life was the ransom paid for us;” and by his obedience unto death we obtain righteousness and life. Moreover it is he who imparts eternal life to us: we receive it from him, who “is exalted to give it,” and from “whose fulness alone it can be received.” As we cannot merit it, so neither can we obtain it, by any efforts of our own: it is purely the gift of God through Christ [Note: Romanos 6:23.]: and Christ, as “Head over all things to the Church,” bestows it on whomsoever he will [Note: João 5:21; João 10:28.]. We know from Christ’s own express assertion (and stronger evidence than that we cannot have), that he is “the way, the truth, and the life [Note: João 14:6.];” and to all eternity shall we ascribe our salvation “to him that loved us, and washed us from our sins in his own blood [Note: Apocalipse 1:5.].”]

But it is yet further the privilege of all Christ’s followers to know,

III.

Their interest in him—

The knowledge which his people have of him is not a mere speculative acquaintance with his history, but an intimate connexion, or rather, a oneness with him [Note: João 17:21.]. They are “in Christ,”

1. By a federal relation—

[As Adam was a head and representative to all his descendants, so is Christ to all his spiritual seed [Note: 1 Coríntios 15:22.]. They have communion with him in all his transactions upon earth, and in heaven: they are circumcised in him, baptized in him, dead with him, quickened with him, risen with him, seated in heaven with him [Note: Romanos 6:4; Romanos 6:8; Colossenses 2:12.Efésios 2:5.]. We cannot indeed be said to have done or suffered the same things as Christ, (for to assert that we had fulfilled the law, or made atonement for sin, would be blasphemy,) yet by virtue of our relation to him as our Head and Representative, every thing which he either did or suffered, is, as far as respects the beneficial effects of it, considered as though we had done or suffered it: and on this account we may claim, on the footing of justice as well as of mercy, all that he purchased for us, and merited on our behalf [Note: Romanos 3:25; 1 João 1:9.].”]

2. By a vital union—

[The union of a member with the head [Note: Colossenses 2:19.], or of a branch with the vine [Note: João 15:1.], justly characterizes our onion with Christ. Separate from him, we can do nothing [Note: João 15:5.]: we can perform no one act, of the spiritual life, nor bring forth any spiritual fruit. The body and the soul are not more closely united than Christ and his people: he lives in them [Note: Gálatas 2:20.]; he is their very life [Note: Colossenses 3:4.]; they are one spirit with him [Note: 1 Coríntios 6:17.].

Now this, no less than their federal relation to Christ, is known to all true Christians. They do not indeed at all times equally enjoy a sense of it in their minds; but, in proportion as they live nigh to God in the exercise of faith and love, they “have the witness of these things within, themselves [Note: 1 João 5:10.].” Temptation or sin may so weaken the assurance, that it shall be scarcely discerned: but when these obstructions are removed, and the believer is walking closely with God, a holy confidence will almost invariably crown his labours, and fill his soul with peace [Note: 1 João 3:21.]

We shall conclude this subject with answering two questions:
1.

How do Christians obtain this knowledge?

[The text informs us: It is not from human teaching, or the power of reason, that this light springs up in the soul: it is Christ who “gives us an understanding to know him:” He, who opened the heart of Lydia [Note: Atos 16:14.], and the understandings of his own Apostles [Note: Lucas 24:45.], enlightens the minds of believers at this day, and “reveals unto babes and sucklings the things that are hid from the wise and prudent [Note: Mateus 11:25.].” If then we would obtain this knowledge, let us not lean to our own understanding, but pray to him to open our eyes, and to “guide us into all truth” — — —]

2. What benefit do they derive from it?

[A merely speculative knowledge of Christianity expands the mind, and leads it to high and heavenly contemplations. But no tongue can utter the benefits arising from an experimental acquaintance with Christ: What just views does it give us of every thing in the world! What peace does it bring into the conscience! How does it disarm death of its sting! And what bright prospects does it open to us in the eternal world! O let a desire after the full blessings of salvation animate us in our inquiries after truth! Let us seek to have more enlarged views of Christ, and of our interest in him; and thus shall we be prepared for that complete vision of his glory, in comparison of which our present knowledge is but as a taper before the sun.]