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Salvation in 1 John
We Have An
Sin Not –

This is continuous action, not punctiliar action. Christians are not to continue in sin. That does not mean
that they do not slip up and falter. However, their habitual action is that of doing what is right.

Advocate –

Thayer Definition:

1) summoned, called to one’s side, especially called to one’s aid
1a) one who pleads another’s cause before a judge, a pleader, counsel for defense, legal assistant, an
1b) one who pleads another’s cause with one, an intercessor
1b1) of Christ in his exaltation at God’s right hand, pleading with God the Father for the pardon of our sins
1c) in the widest sense, a helper, succourer, aider, assistant
1c1) of the Holy Spirit destined to take the place of Christ with the apostles (after his ascension to the
Father), to lead them to a deeper knowledge of the gospel truth, and give them divine strength needed to
enable them to undergo trials and persecutions on behalf of the divine kingdom

Advocate. Advocate or Paraclete, one that pleads the cause of another. 1Jn_2:1. Used by Christ, Joh_14:
16; Joh_15:26; Joh_16:7, to describe the office and work of the Holy Spirit, and translated Comforter, that
is, (see margin of Revised Version), Advocate, Helper, Intercessor.
This use of the word is derived from the fact that the Jews, being largely ignorant of the Roman law and
the Roman language, had to employ Roman advocates in their trials before Roman courts. Applied to
Christ, 1Jn_2:1.

        Smith Bible Dictionary

Propitiation –

Thayer Definition:

1) an appeasing, propitiating
2) the means of appeasing, a propitiation

PROPITIATION.—The idea of propitiation is borrowed from the sacrificial ritual of the OT, and the term is
used in the EV of the NT in three instances (Rom_3:25, 1Jn_2:2; 1Jn_4:10) of Christ as offering the sacrifice
for sin which renders God propitious, or merciful, to the sinner. In the first of these passages the word is
strictly ‘propitiatory’ (answering to the OT ‘mercy-seat’), and RVm renders ‘whom God set forth to be
propitiatory,’ without, however, essential change of meaning. In the two Johannine passages the noun is
directly applied to Christ: ‘He is the propitiation for our sins; and not for ours only, but also for the whole
world’ (1Jn_2:2); ‘Herein is love, not that we loved God, but that he loved us, and sent his Son to be the
propitiation for our sins’ (1Jn_4:10). In one other passage. Heb_2:17, the RV renders ‘to make propitiation
for the sins of the people,’ instead of, as in AV, ‘to make reconciliation.’

1. In the OT.—In the OT, to which we go back for explanation, the Heb. word kipper, which corresponds
with ‘to make propitiation,’ is ordinarily rendered ‘to make atonement,’ sometimes ‘to reconcile’ (e.g.
Lev_6:30 AV, but in RV ‘to make atonement’); the word has primarily the sense ‘to cover,’ but in actual
usage has the meaning of ‘to conciliate’ an offended party, or ‘to hide or expiate’ an offence. A person
may be conciliated by a gift (Gen_32:20); may be made propitious by intercession (Exo_32:30); an offence
may be atoned for by an act of zeal for righteousness (Num_25:13). In ritual usage it is the priest who
‘makes atonement’ for the offender, as touching, or concerning, his sin (cf. Lev_1:4; Lev_4:35; Lev_5:13;
Lev_5:18 etc.). Both ideas seem to be implied here; the offence is cancelled or annulled,—hidden from
God’s sight,—and God is rendered propitious: His displeasure is turned away. The means by which this
was effected under the Law was ordinarily sacrifice (burnt-offering, sin-offering, guilt-offering; the Idea
was doubtless present in the peace-offering as well). The blood of an unblemished victim, obtained by
slaughter, was sprinkled on the altar, or otherwise presented to Jehovah (cf. Lev_1:1-17; Lev_2:1-16;
Lev_3:1-17; Lev_4:1-35; Lev_5:1-19; Lev_6:1-30; Lev_7:1-38, and see Atonement). On the annual Day of
Atonement expiation of the sins of the people was effected by an elaborate ceremonial, which included
the carrying of the blood into the Holy of Holies, and the sprinkling of it upon the mercy-seat (Lev_16:1-
34). The significance of these rites is considered in the artt. Atonement and Atonement [Day of].

2. In the NT.—These analogies throw light upon the meaning of the term in the NT in its application to
Christ, and further Illustration is found in St. Paul’s words in Rom_3:25. The Apostle, having shown that no
one can attain to righteousness, or be justified before God, by works of law, proceeds to exhibit the
Divine method of justification, without law, by ‘a righteousness of God’ obtained through faith in Jesus
Christ. ‘Being justified freely by his grace through the redemption that is in Christ Jesus: whom God set
forth to be a propitiation, through faith, by his blood, to show his righteousness, because of the passing
over of the sins done aforetime, in the forbearance of God.’ The ideas in this passage include the
following: (1) that Christ’s death is a propitiatory sacrifice; (2) that sin cannot be righteously passed over
except on the ground of such a sacrifice; (3) that Christ’s propitiatory death is the vindication of God’s
righteousness in passing over sins under the older dispensation (cf. Heb_9:13); (4) that the virtue of
Christ’s propitiation is appropriated by faith; (5) that everyone thus appropriating Christ’s propitiation,
freely set forth, becomes possessed of ‘a righteousness of God’ which perfectly justifies him. It is seen,
therefore, that Christ’s death is here regarded as having a true power to expiate guilt, redeem the sinner
from condemnation, set him in righteous relations with God, and make him an object of God’s favour. It is
not otherwise that Christ’s manifestation is conceived of by St. John, who in his Epistle emphasizes the
cleansing power of Christ’s blood (Joh_1:7), extols Christ as the propitiation for the sins of the world
(Joh_2:2), and declares that the love of God is seen in this, that He sent His Son to be the propitiation for
our sins (Joh_4:10; cf. ‘to take away sins,’ Joh_3:5).

This last passage raises the difficulty which will naturally be felt about ‘propitiation.’ Assuming, as can
hardly be denied, that the term includes the idea of rendering God propitious, or favourable, how is this
to be reconciled with the statement that the propitiation itself proceeds from, and is a demonstration of,
the love of God? Can it be supposed that God, who Himself sends the Son, needs to be appeased,
conciliated, or in any way made more gracious than He is, by His Son’s death? That idea, which belongs to
the heathenish conception of propitiation, must certainly be excluded. Yet the paradox holds good that,
while God loves the sinner, and earnestly seeks his salvation, there is a necessary reaction of the
holiness of God against sin, manifesting itself in displeasure, withdrawal, judgment, wrath, which hinders
the outflow of His friendship and favour to the world as He would desire it to flow forth. The sinner cannot
take the initiative here; it must come from God Himself. Yet it must come in such a way as furnishes an
adequate ground for the extension of His mercy. Christ’s work in our nature was one which entered into
the deepest need of God’s own being, as well as into the imperatives of His just government of the world.
In the Person of His own well-beloved Son a reconciliation was truly effected with humanity, which
extends to all who receive the Son as Saviour and Lord. This is the reality in propitiation.

        International Standard Bible Encyclopedia

Keep His Commandments –

Verily, verily, I say unto you, If a man keep my saying, he shall never see death. (John 8:51)

I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius
Pilate witnessed a good confession; That thou keep this commandment without spot, unrebukeable, until the
appearing of our Lord Jesus Christ: Which in his times he shall shew, who is the blessed and only Potentate,
the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can
approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. (1
Timothy 6:13-16)

And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are
pleasing in his sight. And this is his commandment, That we should believe on the name of his Son Jesus
Christ, and love one another, as he gave us commandment. (1 John 3:22-23)

By this we know that we love the children of God, when we love God, and keep his commandments. For this is
the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:2-3)

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and
receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is
poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone
in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment
ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image,
and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the
commandments of God, and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed
are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours;
and their works do follow them. (Revelation 14:9-13)

Even as He Walked –

This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no
darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
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. If we say that we have no sin, we deceive ourselves, and the truth is
not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. (1 John 1:5-
My little children, these things write I unto you, that
ye sin not. And if any man sin, we have an advocate
with the Father, Jesus Christ the righteous: And he is
the propitiation for our sins: and not for ours only, but
And hereby we do know that we know him, if we keep
his commandments. He that saith, I know him, and
keepeth not his commandments, is a liar, and the
truth is not in him. But whoso keepeth his word, in
him verily is the love of God perfected: hereby know
we that we are in him.
He that saith he abideth in him ought himself also so
to walk, even as he walked.

1 John 2:1-6