1 John 5:20 And we know that the Son of God is come, and has given us an understanding, that we may know him that is true… "The Son of God is come and hath given us an understanding that we may know Him that is true." That advent lays open God's judgment on good and evil as it is involved in the Divine nature. That advent gives us the power of an ever-increasing insight into an eternal life and the strength of an eternal fellowship. It teaches us to wait as God waits. To this end, how ever, we must use ungrudging labour. "The Son of God...hath given us an understanding that we may know..." He does not — we may say, without presumption, He cannot — give us the knowledge, but the power and the opportunity of gaining the knowledge. Revelation is not so much the disclosure of the truth as the presentment of the facts in which the truth can be discerned. It is given through life and to living men. We are required each in some sense to win for ourselves the inheritance which is given to us, if the inheritance is to be a blessing. We learn through the experience of history, and through the experience of life, how God acts, the Father, the Son, and the Holy Spirit, and by the very necessity of thought we are constrained to gather up these lessons into the simplest possible formula. So we come to recognise a Divine Trinity, which is not sterile, monotonous simplicity; we come to recognise a Divine Trinity which is not the transitory manifestation of separate aspects of One Person or a combination of Three distinct Beings. We come to recognise One in whom is the fulness of all conceivable existence in the richest energy, One absolutely self-sufficient and perfect, One in whom love finds internally absolute consummation, One who is in Himself a living God, the fountain and the end of all life. Our powers of thought and language are indeed very feeble, but we can both see and to some extent point out how this idea of the Father revealed through the Son, of the Son revealed through the Spirit, one God, involves no contradiction, but offers in the simplest completeness of life the union of the "one" and the "many" which thought has always striven to gain: how it preserves what we speak of as "personality" from all associations of finiteness; how it guards us from the opposite errors which are generally summed under the terms Pantheism and Deism, the last issues of Gentile and Jewish philosophy; how it indicates the sovereignty of the Creator and gives support to the trust of the creature. We linger reverently over the conception, and we feel that the whole world is indeed a manifestation of the Triune God, yet so that He is not included in that which reflects the active energy of His love. We feel that the Triune God is Lord over the works of His will, yet so that His Presence is not excluded from any part of His Universe. We ponder that which is made known to us, that when time began "the Word was with God" in the completeness of personal communion; that the life which was manifested to men was already in the beginning with the Father (1 John 1:2) realised absolutely in the Divine essence. We contemplate this archetypal life, self-contained and self-fulfilled in the Divine Being, and we are led to believe with deep thankfulness that the finite life which flows from it by a free act of grace corresponds with the source from which it flows. In this way it will at once appear how the conception of the Triune God illuminates the central religious ideas of the Creation and the Incarnation. It illuminates the idea of Creation. It enables us to gain firm hold of the truth that the "becoming" which we observe under the condition of time answers to "a being" beyond time; that history is the writing out at length of that which we may speak of as a Divine thought. It enables us to take up on our part the words of the four-and-twenty elders, the representatives of the whole Church, when they cast their crowns before the throne and worshipped Him that sits thereon, saying, "Worthy art Thou, our Lord, and our God, to receive the glory and the honour and the power; for Thou didst create all things, and because of Thy will they are and were created;" they were absolutely in the ineffable depths of the mind of God, they were created under the limitations of earthly existence. The same conception illuminates also the idea of the Incarnation. It enables us to see that the Incarnation in its essence is the crown of the Creation, and that man being made capable of fellowship with God, has in his very constitution a promise of the fulfil meat of his highest destiny. It enables us to feel that the childly relation in which we stand to God has its ground in the Divine Being; and to understand that not even sin has been able to destroy the sure hope of its consummation, however sadly it may have modified in time the course by which the end is reached. Anyone who believes, however imperfectly, that the universe with all it offers in a slow succession to his gaze is in its very nature the expression of that love which is the Divine Being and the Divine Life; who believes that the whole sum of life defaced and disfigured on the surface to our sight "means intensely and means good"; who believes that the laws which he patiently traces are the expressions of a Father's will, that the manhood which he shares has been taken into God by the Son, that at every moment, in every trial, a Spirit is with him waiting to sanctify thought, and word, and deed; must in his own character receive something from the Divine glory on which he looks. What calm reserve he will keep in face of the perilous boldness with which controversialists deal in human reasonings with things infinite and eternal. What tender reverence he will cherish towards those who have seen some thing of the King in His beauty. With what enthusiasm he will be kindled while he remembers that, in spite of every failure and every disappointment, his cause is won already. After what holiness he will strain while he sees the light fall about his path, that light which is fire, and knows the inexorable doom of everything which defiles. So we are brought back to the beginning. The revelation of God is given to us that we may be fashioned after His likeness. "God first loved us" that knowing His love we might love Him in our fellow men. Without spiritual sympathy there can be no knowledge. But where sympathy exists there is the transforming power of a Divine affection. (Bp. Westcott.) Parallel Verses KJV: And 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. |
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