74. THE "BLOOD" IN 1 JOHN I. 7 AND II. 1

and compels us to ignore all the phenomena of God's Word mentioned above?

His Word is misinterpreted, and His works are misunderstood, and the difficulty thus created is charged against the Scriptures of Truth!

"The mention of the blood" in 1 John i. 7 and ii. 1.—Much may be learnt from accuracy in noting that "the blood of Jesus Christ" is mentioned in 1 John i. 7 in connection with "walking in the light;" but it is not mentioned in 1 John ii. 1 in connection with the commission of sin.

This fact speaks to us, if we have ears to hear, and tells us that, when we "walk in the light," i.e., when we have access into His presence, as the High Priest had (though only on one day in the year), it is entirely in virtue of that precious blood of Christ which gives us a title to that access, and preserves us in that presence. The High Priest could not enter into the Holy of Holies and see that glorious light of the *Shekinah* which symbolized the presence of God, without blood; neither can we enter into and enjoy "fellowship" with God, who is light (vv. 5—7), apart from the merits of that precious blood of Christ. Then it is that we need those merits; then it is that we are reminded of them; then it is that the blood is mentioned.

But, in 1 John ii. 1, when it is a question of sin, there is no need to mention it at all; for it was once offered, once for all, and its virtues and merits in the putting away of sin are eternal in their results. It is "eternal redemption," "eternal salvation."

Hence, "if any man sin we have an Advocate with the Father." It does not say "a high priest with God"; for that title was in connection with the priestly act of access and approach through blood, but "an advocate with the Father." This is to remind us that *relationship has not been broken*. He who is spoken of as "God" in connection with the access of his sinful creatures, is spoken of as "Father" in connection with His sinful "children."

Thus, accuracy in reading shows us that these Scriptures are Divine; for where the Holy Spirit mentions the blood, man (if he had written it) would surely have left it out; while, where the Holy Spirit does not mention it, man would certainly have put it in. Indeed he does so, constantly, in his prayers, and in his writings.

"Accepted" and "Acceptable" (Eph. i. 6 and 2 Cor. v. 9).—We must accurately note the distinction between these two words. In the A.V. we have the one word "accepted" in both passages; but in the Greek they are different.

The former (Eph. i. 6) is χαριτόω (charitoō), to make one an object of favour. This refers to the standing which God has given us, in Christ, in the heavenlies.

The latter (2 Cor. v. 9) is εὐάρεστος (cuarestos), well-pleasing. This refers to our state, and our daily walk and life on earth.

The former relates to the person, the latter to his actions.

It is one thing for us to be accepted in Christ, for His merits' sake; and it is another thing for our walk to be well-pleasing to God.

The former is the gift of God's grace; the latter is the fruit of that grace.

It is most important that we should be accurate in noting this distinction, so that we may be preserved from legality on the one hand, and from laxity on the other.

All the children of God have the same standing; the strongest as well as the feeblest, the oldest as well as the youngest.

We do not labour to be accepted, but having been "accepted in the Beloved" we make it our aim (R.V.) for our walk to be acceptable.

"Man" and "men."—It is important that we should be accurate in noticing such a difference between the singular and the plural; for example, in this case, between "man" and "men," especially in the Divine use of these words.

"Man," God has written down as lost, ruined, guilty, helpless, and hopeless; though the world deifies "man"; and exalts him as having within him a part of the Divine.

"Men," God graciously saves; and deals with individual men in mercy, pity, and blessing; though the world thinks little and makes less of individual sinners. They may go to the wall for all that the world cares, when it comes to showing kindness, or giving help.

In this is manifested the difference between God's thoughts and the world's thoughts (Isa. lv. 8).

God declares that "there is no good thing" in man (Rom. vii. 18). The world with one voice, in Pulpit, Platform, and Press, declares that there is some good thing in man.

The issue is clear, sharp, and decisive; and the only question is, Do we believe what God says? or Do we believe what man says?

Remembering and Forgetting.—The same difference is manifested in the treatment of man by God, and by the world.

As to our frailties and infirmities the world makes no allowance for them. It does not remember our weaknesses; but holds us responsible for our mistakes however excusable. But God "knoweth our frame; He remembereth that we are but dust" (Ps. ciii. 14).

As to our sins, the world remembers them. After long years they are brought up against us; and the time and the circumstances are remembered, enumerated, and described in all their detail. But God has written of His forgiven people: "Their sins and their iniquities will I remember no more" (Heb. viii. 12; x. 17. Jer. xxxi. 31).

Thus what God remembers, man forgets; and what God forgets, man remembers.

2. The negative of what is said.

It is sometimes useful, if not important, to note this; and to put what is said into opposite language.

"Out of the Scriptures" (Acts xvii. 2).—For example, in Acts xvii. 2, where Paul for "three Sabbath days reasoned with them out of the Scriptures," it may be well to note that it does not say, "out of the newspapers" or "out of his own head."

"Waiting for God's Son from heaven" (1 Thess. i. 10).—

When we read that the Thessalonian saints were "waiting for God's son from heaven," it is well to note what they were not waiting for.

It does not say that they waited for the "Spirit of God," but for the Son of God.

It does not say that they waited for "death," for that comes without waiting for it.

It does not say that they were waiting for Titus with his armies to come from Rome, but for God's Son to come from heaven.

It does not say that they waited for the fulfilment of prophecy, for Nebuchadnezzar's Image, or Daniel's Beasts, but for "God's Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come."

2 Thess. ii. 3, "Except there come the Apostasy first."

—When it says "that day (the day of the Lord) shall not come except there come the Apostasy first and that man of sin be revealed, the son of perdition," we are to note that it does not say, "till the world's conversion comes," but till the Apostasy comes.

It does not say, "the world is not yet good enough," but the world is not yet bad enough.