The words of John's letter seem paradoxical at first glance. On the one hand, he states that as Christians we must not be involved in sin, because the blood of Christ cleanses us from every sin. On the other hand, according to his own words, we...
The words of John's letter seem paradoxical at first glance. On the one hand, he states that as Christians we must not be involved in sin, because the blood of Christ cleanses us from every sin (1 John 1:6-7). On the other hand, according to his own words, we are by no means sinless, and we had better not deceive ourselves about this (1 John 1:8).
Meanwhile, this paradox, or rather this antinomy, describes the phenomenon of biblical righteousness, known even in pre-Christian times. Sober-minded people who sought genuine spiritual life and, accordingly, firm relations with God never considered themselves perfect or sinless. And biblical righteousness was never equated with sinlessness. There is no darkness in God; in Him there is only light (1 John 1:5). This truth was known to believing Jews in every age. Righteousness is not light emitted by a person, but God's light reflected by him. Such is human righteousness, and this is exactly how the authors of the Old Testament books describe it.
In this respect nothing has changed: after the coming of Christ, the human being remained what he had been. Neither before nor now is anyone born into the world free from sin. But with the coming of the Messiah, something did change. New possibilities opened up. Formerly the Kingdom was beside the world. The prophets of Israel sometimes saw it as if through a transparent but insurmountable barrier. Many, not only among the Jewish people but throughout the world, sensed its breath.
But for the transformation of the world, for a complete and qualitative change in its nature, for its final liberation from the power of sin and death, this was not enough. The Kingdom had to enter into the world in all its fullness, inevitably colliding in doing so with the evil in which, according to the word of the Gospel, the fallen world lies. This collision, its first and chief blow, was taken upon Himself by the One who brought the Kingdom into the world, the Savior Himself. It was His blood that opened the road into the Kingdom for us. But not only that: it also opened the road for the Kingdom into our hearts. Formerly those who sought the path of righteousness strove to become a perfect reflection of God's light, in spite of their sinfulness, which remained unconquered to the end. Now those who seek the path of the Kingdom can become an open door through which the breath of the Kingdom enters the world being transformed. This happens in spite of their own sinfulness, which, however, has become conquerable thanks to what the Savior has done for us. And now the path of the Kingdom, beginning in our world that has not yet been transformed, is completed in the fullness of that Kingdom. In the fullness that will be revealed to the world on the day of the Savior's return. His return in glory.
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2:2 And he is the propitiation - The atoning sacrifice by which the wrath of God is appeased. For our sins - Who believe.And not for ours only, but also for the sins of the whole world - Just as wide as sin extends, the propitiation extends also .