The Pulpit Commentary — 1 John — Section 94

calls sin, and _th1;1s end~avour to get rid of guilt. Ilut misdirection implies a misdi- rector; I hat rnmhrcctor 1s man. Aud sin is more than misdirection; it is tho infraction of the holy Law and beau~iful order of the Supreme. The sacred Scripture~ everywhere nsi:ert this._ ~'he cherubim and the fla.ming sword of Eden (Gen. iii. 24), the awful v01ces of Sma1 (Exod. xx.), and the mournful but glorious sacrifice of Calvary unite in declaring that sin is the transgression of the Law of God. And the voice of conscience confirms this testimony of Holy Writ. The unsophisticated and awakened conscience cries, "I acknowledge my transgression," etc. (Ps. li. 3, 4). 2. Sin in its actual com- mission.. ''Everyone that docth sin doeth also lawlessness." The expression seems to in~icate the _practice of sin-vohmtariness, <leliberateness, and activity in wrong-doing. It 1s the antithesis of the conduct of the child of God in purifyino- himself. It is not ~n ~ an ~~sional or exceptional thing, but as _a general thing." Persistent activity m domg evil 1s suggested by the form of express10n. We are reminded by it of the expression of the royal and inspired poet, "the workers of iniquity "-persons who habitually practise sin, who work wickedness as though it were their business. Here then, are reas0ns why we should not sin. (1) Sin is a violation of the Law of God· it is a rebellion against his will-the wise, the good, the Holy One. Therefore in it;elf it is an evil thing, a thing of great enormity. (2) Law carries w.ith it the idea ·of penalty. It has its rewards for those who observe it; its punishments for those who transgress it. Hence our interests plead with us against the practice of sin. • ' . II. SIN IS OPPOSED TO THE GLORIOUS GOSPEL O_F JESUS CHRIST. The ho,ly will of God the Father and the redemptive work of God the Son are both essentially antagonistic.to ioiqnit_r. "Ye know that he was manifested to take away sin·s; and in him is no sin." I. The end of Christ's mission was the abolition of sin. "He was manifested to take away sins. . . . To this end was the Son of God manifested, that h.e might destroy the works of the devil." 'l'he bearing of our sins in his own body on the tree is not the fact here mentioned. It is involved; for "once at the end of the. ages bath he been manifested to put away sin by the sacrifice of himself" (Heb. ix. 26); but it .is ncit brought out in this place. The manifestation denotes his incamation, and his life and work in the flesh. His entire mission was opposed to sin. He became incarnate, he prayed and preached, he wrestled with temptation, and wrought mighty and grncious works, he suffered and died. he arose from the dead, and he ever lives, to take away Bins. "Christ Jesus came into the world to fave sinners." 2. .LI. great characteristic. of Christ', Person was his freedom from sin. "In him is no sin." He asserted his own sinlessness: "Which of you convictelh me of sin?" "The prince of the world cometh: and he bath nothing in me." And this claim he consistently inainta.ii::ted. His enemies tacitly or openly confessed that they could find no sin in him. The Pharisees keenly watched him to discover some matter of accusa.tion against him, but their watching was vain. And when they had preferred a, false charge a.gainst him before Pilate, the Roman judge said, "I, having examined him before you, found no fault in this Man touching those things whereof ye accuse him;" "I am innocent of the blood of this righteous Man." Judas Iscariot bad known Jesus intimately for three years, and after he had traitorously betrayed him, in intolerable anguish be cried, "I have sinned in that I betrayed innocent blood." And his f1iends, who had been closely and constantly associated with him for three years, invariably asserted the perfccl moral purity of his character and conduct. The sinlessness of our Lord should check every inclination to sin in bis disciples, and stimulate them to the pursuit of holiness. To commit sin is to run counter to our Saviour's personal character, and to the gracious spirit and grand aim of the. redemption which he has wrought. III. 8L.'I IS OPPOSED TO THE DIVINE LIFE IN MAN. "Whosoever abideth in him Bioncth not: whosoever sinneth bath not seen him, neither knoweth him." 1. Partici- pation in the Divine life precludes the practice of sin. "Whosoever abideth in hi.m sinneth not." We abide in Chrit;t by believing on him, loving him, communing with him, drawing our life from him (cf. John xv.1-7). 1 'l'hat this part of our text cannot mean that sin is impossible to a Cbristian is eviden~ from eh. i. 8-10; ii. 1, 2. But in eo far as the child of Gori abides in Christ he is separated from sin. In the degree in which the Divine life is realized by him, in that degree he is unable to sin (cf. vei". 0). 2. The :practice of ,in proves the absence of a true knowledge of Jesus Christ. "Whoso~ 1 See our l1omily on eh. ii. 6, tm. m. 1-24.] THE FIRST EPIHTLE GENERAL OF JOHN. 01