1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another… It is a short but a full panegyric of the virtue of the blood of Christ. 1. In regard of the effect — cleansing. 2. In regard of the cause of its efficacy. It is the blood of Jesus, a Saviour. The blood of the Son of God, of one in a special relation to the Father. 3. In regard to the extensiveness of it — all sin. No guilt so high but it can master; no stain so deep but it can purge. Doctrine: The blood of Christ hath a perpetual virtue, and doth actually and perfectly cleanse believers from all guilt. This blood is the expiation of our sin and the unlocking our chains, the price of our liberty and of the purity of Our souls. The redemption we have through it is expressly called the forgiveness of sin (Ephesians 1:7). As the blood of the typical sacrifices purified from ceremonial, so the blood of the Anti-typical Offering purifies from moral uncleanness.The Scripture places remission wholly in this blood of the Redeemer. 1. The blood of Christ is to be considered morally in this act. 2. The cleansing is to be doubly considered. There is a cleansing from guilt and a cleansing from filth — both are the fruits of this blood. The guilt is removed by remission, the filth by purification. Christ doth both. The one upon the account of His merit, the other by His efficacy which He exerts by His Spirit. These both spring up from the death of Christ, yet they belong to two distinct offices of Christ. He justifies us as a surety, a sacrifice by suffering, as a Priest by merit. But He sanctifies us as a King by sending His Spirit to work efficaciously in our hearts. By virtue of His death there is no condemnation for sin (Romans 8:1-3). By virtue of the grace of His Spirit there is no dominion of sin (Romans 6:4-14). 3. This cleansing from guilt may be considered as meritorious or applicative. As the blood of Christ was offered to God this purification was meritoriously wrought; as particularly pleaded for a person it is actually wrought; as sprinkled upon the conscience it is sensibly wrought. The first merits the removal of guilt, the second solicits it, the third ensures it. The one was wrought upon the Cross, the other is acted upon His throne, and the third pronounced in the conscience. The first is expressed Romans 3:25: His blood rendered God propitious. The second, Hebrews 9:12: As He is entered into the holy of holies. The third, Hebrews 9:14: Christ justifies as a sacrifice in a way of merit, and when this is pleaded God justifies as a Judge in a way of authority. 4. The evidence of this truth well appears. 5. From the credit it had for the expiation and cleansing of guilt before it was actually shed and reliance of believers in all ages on it. The blood of Christ was applied from the foundation of the world, though it was not shed till the fulness of time. We must distinguish the virtue of redemption from the work of redemption. The work was appointed in a certain time, but the virtue was not restrained to a certain time. Several considerations will clear this. (1) The Scripture speaks but of one person designed for this great work (John 1:29). As God is the God of all that died before Christ came, as well as of those that lived after; so Christ is the Mediator of all that died before His coming, as well as of those that saw His day. (2) This one Mediator was set forth ever since the fall of man, as the foundation of pardon and recovery. (3) Though these promises and prophecies of the expiation and cleansing of sin were something obscure to them and though they did not exactly know the method, how it would be accomplished, yet that sin should be pardoned was fully revealed, and something of the method of it might be known unto them. (4) The ancient patriarchs had faith, and were actually pardoned. (5) And this might well be upon the account of the compact between the Father the Judge and the Son the Redeemer. Had he not promised the shedding of His blood, justice had dislodged the sinner from the world. This was the true and sole end of His incarnation and death. All the ends mentioned by the Angel Gabriel to Daniel centre in this and refer to it. "To finish the transgression, make an end of sin, and make reconciliation for iniquity, and to bring in everlasting righteousness" (Daniel 9:24), and thereby should all the visions and prophecies concerning the Messiah and His work be fulfilled. (6) This is the fundamental doctrine of the gospel. The apostle, therefore, with a particular emphasis, tells them this is a thing to be known and acknowledged by all that own Christianity (1 John 3:5). (7) There could be no other end of His shedding His blood but this. Since His death is called a sacrifice (Ephesians 5:2), a propitiation (1 John 2:2; Romans 3:25), it can be for no other end but the cleansing of sin. 6. The cleansing sin is wrought solely by His own worth, as He is the Son of God. It is, therefore, said in the text the blood, not only of Jesus Christ but of the Son of God. The blood of Jesus received its value from His Sonship, the eternal relation He stood in to His Father.Since sin is an infinite evil no mere creature can satisfy for it, nor can all the holy works of all the creatures be a compensation for one act of sin, because the vastest heap of all the holy actions of men and angels would never amount to an infinite goodness, which is necessary for the satisfaction of an infinite wrong. 1. Hence it follows that sin is perfectly cleansed by this blood. (1) The blood of Christ doth not perfectly cleanse us here from sin, in regard of the sense of it. Some sparks of the fiery law will sometimes flash in our consciences and the peace of the gospel be put under a veil. Evidences may be blurred and guilt revived: Satan may accuse, and conscience knows not how to answer him. There will be startlings of unbelief, distrusts of God, and misty steams from the miry lake of nature. But it hath laid a perfect foundation, and the top stone of a full sense and comfort will be laid at last. Peace shall be as an illustrious sunshine without a cloud; a sweet calm without any whisper of a blustering tempest. As God's justice shall read nothing for condemnation, so conscience shall read nothing for accusation. The blood of Christ will be perfect in the effects of it. The soul shall be without fault before the throne of God (Revelation 14:5). (2) The blood of Christ doth not perfectly cleanse us here from sin in regard of the stirrings of it. The Old Serpent will be sometimes stinging us and sometimes foiling us. But this blood shall perfect what it hath begun, and the troubled sea of corruption that sends forth mire and dirt shall be totally removed (Hebrews 12:23). (3) But the blood of Christ perfectly cleanseth us from sin here in regard of condemnation and punishment. Thus it blots it out of the book of God's justice; it is no more to be remembered in a way of legal and judicial sentence against the sinner. Though the nature of sin doth not cease to be sinful, yet the power of sin ceaseth to be condemning. Where the crime is not imputed the punishment ought not to be inflicted. It is inconsistent with the righteousness of God to be an appeased and yet a revenging Judge. When the cause of His anger is removed the effects of His anger are extinguished. Herein doth the pardon of sin properly consist in a remission of punishment. The crime cannot be remitted, but only in regard of punishment merited by it. If God should punish a man that is sprinkled with the blood of Christ it would be contrary both to His justice and mercy. To His justice because He hath accepted of the satisfaction made by Christ who paid the debt. It would be contrary to His mercy, for it would be cruelty to adjudge a person to punishment who is legally discharged. (4) The effect of this blood shall appear perfect at the last in the final sentence. It cleanseth us initially here, completely hereafter. It cleanseth us here in law. Its virtue shall be manifest by a final sentence. There is here a secret grant passed in our consciences; there, a solemn publication of it before men and angels. (5) Hence it cleanseth from all sin universally. He was delivered for our offences (Romans 4:25) — not for some few offences, but for all; and as He was delivered for them so He is accepted for them. Men have different sins, according to their various dispositions or constitutions. Every man hath his own way. And the iniquity of all those various sins of a different stamp and a contrary nature in regard of the acts and objects God hath made to meet at the Cross of Christ, and laid them all upon Him (Isaiah 53:6) — the sins of all believing persons, in all parts, in all ages of the world, from the first moment of man's sinning to the last sin committed on the earth. I. How CHRIST'S BLOOD CLEANSETH FROM SIN. God the Father doth actually and efficiently justify; Christ's blood doth meritoriously justify. God the Father is considered as Judge, Christ is considered as Priest and Sacrifice. This is done — 1. By taking sin upon Himself. 2. By accounting the righteousness and sufficiency of His sufferings to us. (1) This cleansing of us by imputing this blood to us is by virtue of union and communion with Him. (2) This union is made by faith, and upon this account we are said to be justified by faith. II. THE USE. If the blood of Christ hath the only and perpetual virtue and doth actually and perfectly cleanse believers from all sin, then it affords us — 1. A use of instruction. (1) Every man uninterested by faith in the blood of Christ is hopeless of a freedom from guilt while he continues in that state. (2) No freedom from the guilt of sin is to be expected from mere mercy. The figure of this was notable in the legal economy. The mercy seat was not to be approached by the high priest without blood (Deuteronomy 9:7). Christ Himself typified by the high priest expects no mercy for any of His followers but by the merit of His blood. The very title of justification implies not only mercy but justice; and more justice than mercy, for justification is not upon a bare petition but a propitiation. (3) There is no ground for the merits of saints or a cleansing purgatory. (4) No mere creature can cleanse from sin. No finite thing can satisfy an infinite justice; no finite thing can remit or purchase the remission of an injury against an Infinite Being. A creature can no more cleanse a soul than it can frame and govern a world and redeem a captived sinner. (5) There is no righteousness of our own, no services we can do, sufficient for so great a concern. To depend upon any or all of them, or anything in ourselves, is injurious to the value and worth of this blood; it is injurious also to ourselves; it is like the setting up a paper wall to keep off a dreadful fire, even that consuming one of God's justice. And there is good reason for it. (a) No righteousness of man is perfect, and there[ore no righteousness of man is justifying. (b) The design of God was to justify us in such a way as to strip us of all matter of glorying in ourselves, and therefore it is not by any righteousness of our own. (6) We are therefore justified by a righteousness imputed to us. The blood of Christ cleanseth us from all sin. It is not physically or corporally applied to us, but juridically, and therefore imputed to us, and that for justification (Romans 5:9). III. USE OF COMFORT. The comfort of a believer hath a strong and lasting foundation in the blood of Christ. 1. The title is cheering. The blood of Jesus Christ, His Son. The titles of the blood of God and the righteousness of God are enough to answer all objections, and testify a virtue in it as incomprehensible as that of His Godhead which elevated it to an infinite value. What wounds are so deep that they cannot be healed by the sovereign balsam of so rich a blood? The blood of Christ is as much above the guilt of our sins as the excellency of His person is above the meanness of ours. 2. And who can fathom the comfort that is in the extensiveness of the object? All sin. All transgressions to it are like a grain of sand or the drop of a bucket to the ocean — no more seen or distinguished when it is swallowed up by that mass of waters. It is a plenteous redemption. 3. And doth not the word "cleanse" deserve a particular consideration? What doth that note but — (1) Perfection? It cleanseth their guilt so that it shall not be found (Jeremiah 50:20). What can justice demand more of us, more of our Saviour, than what hath been already paid? (2) Continuance of justification. The present tense implies a continued act. Hence will follow security at the last judgment. His blood cleanseth from all sin here, and His voice shall absolve from all sin hereafter. IV. USE OF EXHORTATION. Have recourse only to this blood upon all occasions since it only is able to cleanse us from all our guilt. (Bp. Hacket.) Parallel Verses KJV: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. |
    |