Latest / Reformed Thinking / Love at the Cross: God’s Initiative and Propitiation ( 1 John 4:10)

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Love at the Cross: God’s Initiative and Propitiation ( 1 John 4:10) · Reformed Thinking

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  Welcome to Reformed Thinking. Today we're doing a deep dive
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  into a word that's, well, it's probably the most used and least
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  understood word in our culture. Love.
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  That's for sure. We hear it everywhere, right?
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  Pop songs, political slogans, self help books.
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  But it's so rarely tied to anything solid.
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  So today we're going straight to the source, to one single first
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  John 4.0, to figure out what genuine Christian Love Actually
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  is. And that's our whole mission
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  here. We're looking at first John 4
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  point new in this is love. Not that we have loved God, but
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  that He loved us and sent His Son to be the propitiation for
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  our sins. That's how that one sentence.
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  Just that one. Our goal is to really dissect
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  every phrase. We want to cut through all the,
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  you know, the sentimental, fuzzy ideas about God's love and get
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  back to the objective historical truth of what God has actually
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  done for us. And that's so key, isn't it?
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  Because this verse doesn't really leave room for ambiguity.
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  It walks you through God's action, this huge, heavy word
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  propitiation, and the comfort that comes from knowing it's all
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  based on something outside of ourselves.
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  Right. It's for anyone who's ever felt
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  their faith was on shaky ground because of their feelings.
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  We're talking about moving off that shifting sand and onto a
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  solid bedrock. OK, so let's start there with
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  the confusion. The sources we're looking at all
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  begin by pointing out how corrupted the word love has
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  become. Yeah, they do.
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  And it's basically been pulled in two different directions in
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  the wider culture. Love Is All about validation.
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  It's this powerful emotion that, you know, validates my choices,
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  my identity, whatever I feel is right for me.
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  And the God of that kind of love is what?
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  Just a smiling, affirming presence.
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  Exactly. The cosmic therapist who just
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  accepts everyone and everything and this is the critical part,
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  has no real concern for center justice.
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  It's a love that costs nothing and demands nothing.
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  And of course, that kind of thinking doesn't just stay out
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  there in the culture. It bleeds right into the church.
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  Oh, absolutely. It's all over the place.
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  You get this idea of kindness without truth.
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  You know, therapeutic sermons that are designed to make you
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  feel good, but that carefully, carefully avoid words like sin
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  or wrath or judgment. Or love just becomes that warm
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  feeling you get during a worship service.
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  Right. It's objective experience.
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  But the common thread, whether it's secular or inside the
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  church, is that the definition of love always starts with us,
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  with human experience, and that's just an unstable
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  foundation. So with all that confusion as
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  the backdrop, how does John's statement in First John 4.9
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  just, you know, cut through all? Of it, it acts like a laser
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  beam. It forces the definition of love
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  completely away from our feelings and anchors it back to
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  a divine act. He starts with this incredibly
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  forceful phrase in This is Love. Let's unpack that in This is
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  love. It's not love is like this.
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  It's in This is Love. It is.
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  The grammar there is so direct the Greek onto 2.
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  It's a demonstrative. It's like he's physically
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  pointing at something. Like look over here, not at
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  yourself. Here, precisely, he's telling
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  you to stop looking inward, stop taking your spiritual
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  temperature, stop checking your emotional highs and lows to
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  figure out if you're loved or if you're loving enough.
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  He's pointing you outward to a single concrete historical
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  event, the cross. He's saying that love isn't some
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  vague mood or a general attribute of God, it's an action
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  that happened in a specific time and place.
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  Any real talk about Christian love has to start there, with
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  what God did in Christ, not with our own affections.
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  That acts is the definition. And then, as if anticipating
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  that we'd immediately try to make it about us again, he draws
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  this hard line in the sand. He adds that negation, not that
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  we have loved God. And that little phrase is a
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  Wrecking Ball to human pride, isn't it?
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  It just demolishes any idea that we get to start the
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  conversation. Right, it takes our contribution
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  right off the table from the GET.
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  Go it does. John is categorically refusing
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  any theology that says our love or our choice or our spiritual
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  sensitivity is the starting point.
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  I mean, this is central to reform thinking.
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  It gets rid of boasting entirely.
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  So if you hadn't put that phrase in, what kind of error would
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  creep? In Well, you'd open the door for
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  what's called synergism, the idea that salvation is a
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  cooperative project. You know God does his part, We
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  do our part. He reaches down, we reach up
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  which? Sounds good.
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  It sounds fair. It sounds fair to us, but it
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  completely misunderstands the biblical picture of our
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  condition. Scripture doesn't describe us as
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  neutral parties looking for God. It describes us as rebels, as
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  enemies. Romans 3 says no one seeks for
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  God. Romans 8 says the sinful mind is
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  hostile to God. So if you're hostile, you can't
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  exactly initiate a peace treaty. It's impossible.
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  How can our affection be the cause of our salvation when our
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  hearts are by nature turned against God and makes no logical
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  sense? The initiative has to come from
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  the other side. OK, but what about the common
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  objection? The idea that God looks into the
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  future, he sees who will choose to love him, and then he chooses
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  them based on that foreseen faith?
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  How does John's statement here address that?
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  That's a great question because that view is very popular, but
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  it still puts the ultimate reason for salvation inside the
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  person. Whether it's a present choice or
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  a future choice, the ground is still human merit, a human
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  decision. It's still something good in us
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  that God responds to. Exactly, and John's statement,
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  not that we have loved God, it just levels that entire
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  structure. The whole point is that God's
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  love is for the unworthy. He doesn't look for a reason in
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  us to love us. The reason is entirely within
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  himself. If our affection, even foreseen
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  affection, was the trigger, then the gospel wouldn't be about
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  grace for rebels. It would be about a reward for
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  the rightly disposed. And when you finally get that,
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  there's such a sense of relief. Oh, it's immense.
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  It's where the pastoral comfort really kicks in.
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  If you're standing before God doesn't start with you.
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  If it's not based on you drumming up enough love or
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  faith. Then you're weak and feeling
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  love can't disqualify you. It can't.
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  Your security is based on an action that happened 2000 years
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  ago, completely outside of you. The pressure is off.
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  You're secure because he moved first.
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  OK, so after tearing down the Idea Human Initiative, John then
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  pivots. He says.
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  But that he loved us. Right.
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  The word but just turns everything on its head.
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  The focus shifts entirely to God.
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  His love is the cause of everything that follows.
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  So what are the characteristics of this initiating love?
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  Well, it's sovereign, it's free, it's gracious, It's not a
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  reaction to something in US. Think about Romans 5.
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  God demonstrates His own love for us in this While we were
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  still sinners, Christ died for us.
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  How? We are enemies.
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  Enemies. He didn't wait for us to become
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  lovable. He loved us in our unloveliness.
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  This is consistent with how God has always worked.
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  Think of Israel in the Old Testament.
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  Deuteronomy 7 says God didn't set his affection on them
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  because they were the biggest or the best nation.
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  They were the fewest of all. People the smallest.
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  He chose them simply because he loved them.
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  It was a free, sovereign choice first.
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  John 4.10 is the ultimate expression of that same
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  principle. The reason for his love is found
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  only in his character. And this love can't just be an
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  idea, it has to be demonstrated. So John immediately moves to the
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  action and sent his son. Yes, and this is where it all
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  becomes concrete. Love isn't a sentiment for God.
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  It's an action. A costly, historical, verifiable
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  action. But the sources we're looking at
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  point out something really fascinating in the grammar here.
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  And the verb has sent. OK, let's get into that.
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  The Greek verb is a psalkin. Why is that tense so important?
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  It's in what's called the perfect tense, and in Greek, the
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  perfect tense is powerful. It doesn't just mean something
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  happened in the past like the Aorta's tense would.
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  It means an action was completed in the past and its results
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  continue into the present. So it's not just he sent, it's
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  he sent and the sending remains in effect.
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  That's it exactly. The mission of the Sun is a
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  finished, settled historical fact, and its effect, our
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  forgiveness, our standing with God, is still active right now,
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  today. Wow, so that guards against any
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  idea that we have to, I don't know, re up the sacrifice or do
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  something to keep it going? It does.
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  The work is finished, it stands. It's an objective reality that
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  you can rest on. It also, by the way, confirms
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  the son's pre existence. You can't send someone into the
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  world unless they existed before that sending.
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  Right. He wasn't just a man who became
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  divine. He was the eternal Son
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  dispatched from heaven. Sent from the father.
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  And this reveals this beautiful coordinated plan within the
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  Trinity. This one verse gives us a window
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  into how the Father, Son, and Spirit work together for
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  salvation. OK, let's break that down.
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  The roles of the Persons of the Trinity in this one Act.
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  Well, you start with God the Father.
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  He is the initiator, He is the sender.
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  The verse says He loved us and he sent His Son.
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  The love originates in the heart of the Father.
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  That's so important because a Con caricature is the angry,
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  wrathful Father who has to be appeased by the gentle, loving
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  Son. And this verse completely
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  refused that the plan of salvation is born out of the
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  Father's love. Sending the son is the greatest
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  expression of that love. It was the Father's sacrifice
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  to. Then you have God the Son.
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  The Son is the one who was sent. He is the Redeemer, the one who
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  willingly carries out the mission.
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  John's gospel makes it clear he lays down his life of his own
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  accord. This isn't coercion.
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  It's a unified plan born of mutual love between the Father
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  and the Son. And his specific job is to be
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  the propitiation. To be the propitiation.
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  He comes to bear our sins and absorb the wrath we deserved.
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  He executes the plan perfectly. Now, the Holy Spirit isn't
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  mentioned in verse 10, but his role is essential to the whole
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  thing working for us personally. It is the Spirit is the applier.
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  The work is finished objectively on the cross, but it has to be
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  applied to our hearts subjectively.
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  A few verses later in 4.13, John says, By this we know that we
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  abide in Him and He and us, because He has given us of His
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  Spirit. So the spirit is the one who
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  makes that external historical reality an internal personal
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  reality for the believer. Yes, He regenerates us, gives us
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  a new heart, and then He indwells us as a guarantee, as
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  the one who confirms that what Christed on the cross is now
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  true for you. It's a perfect, seamless
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  operation planned by the Father, accomplished by the Son, and
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  applied by the Spirit all of God for us.
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  OK, this brings us to what is probably the most difficult, but
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  also the most central word in the entire verse.
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  Propitiation, right? It's not a word you hear much
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  anymore, even in churches. Why is this one word so critical
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  to John's definition of love? It's critical because it gives
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  the content and the cost to God's love.
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  Without it, the cross is just a tragic martyrdom.
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  With it, it's a universe altering divine transaction.
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  Propitiation means a sacrifice that does two things at once.
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  It deals with our sin, and it turns away God's righteous wrath
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  against that sin. It's a deeply sacrificial Old
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  Testament word, isn't? It it is.
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  It's rooted right in the Day of Atonement, Yom Kippur.
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  On that day, the high priest would go into the Most Holy
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  Place and sprinkle the blood of a sacrifice on the Mercy seat,
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  the lit of the Ark of the Covenant.
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  That act was a propitiation. It atoned for sin and satisfied
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  the demands of God's holiness so He could continue to dwell among
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  His people. So when John uses this word for
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  Jesus, he's saying Jesus is the fulfillment of that entire
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  system. He is the mercy seat, the priest
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  and the sacrifice all in one. And his death performs that dual
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  function. First, it's expiation.
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  It deals with our guilt, all our specific concrete sins.
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  It wipes the slate clean. It removes the sin.
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  It removes the sin, but that's only half of it.
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  The other half, the part that's so often ignored today, is that
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  it deals with God's righteous wrath.
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  The sacrifice turns aside the just anger of a holy God against
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  rebellion. And we have to talk about wrath,
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  because if there is no wrath, then this word propitiation
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  doesn't make any sense. It's utterly meaningless.
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  Why would you need to turn away wrath if there is none?
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  John's own gospel says in chapter 3.
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  The wrath of God remains on the one who disobeys.
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  Paul says in Romans, we are saved from wrath through Christ.
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  God's holiness isn't just a passive tyranny, it's an active
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  opposition to all that is unholy.
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  Sin must be judged. So Christ's death as
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  propitiation means he stood in our place and took that
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  judgement. He absorbed that holy
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  opposition. He drank the cup.
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  He bore the full judicial penalty that we deserved.
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  This is what makes God's love a holy love.
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  It doesn't just sweep sin under the rug.
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  Right. If God just overlooked sin, he
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  wouldn't be just the word. Propitiation actually protects
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  the character of God. It does.
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  It shows that His love operates in a way that is perfectly
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  consistent with his justice. For God to forgive, the penalty
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  had to be paid. His law had to be satisfied.
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  Christ's death is that satisfaction.
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  And this is really the heart of the doctrine of penal
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  substitutionary atonement. It's the bullseye.
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  It requires a penalty. That's the penal part, and it
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  requires a substitute, someone to stand in our place.
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  Christ is the innocent one who takes the penalty for the
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  guilty. Other theories of the atonement.
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  You know that Christ died just to show us God's love or to
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  demonstrate how serious sin is. They fall short.
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  They don't account for this specific word Hallasmos.
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  They can't. Propitiation isn't about
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  inspiration, it's about satisfaction.
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  Illegal debt was paid in full. God's own justice was satisfied
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  by the death of his own Son. That's what allows him to be
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  both just and the justifier of the one who has faith in Jesus,
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  as Paul says in Romans. It's a love that upholds the law
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  while saving the lawbreaker. It's an incredible concept.
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  It is. And remember the goal of all
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  this from the verse just before in 4.9 God sent his Son so that
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  we might live through him. So verse 10 is the how life
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  comes through propitiation. It's the necessary mechanism.
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  Exactly. The removal of guilt and the
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  turning away of wrath is what opens the way for us to have
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  life. It's not just a declaration,
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  it's a purchased reality. OK.
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  So once we've established this objective, historical, costly
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  act of propitiation, John then turns to the pastoral
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  application of it all, which is assurance.
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  Yes. The entire reason he wrote the
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  letter, he says in chapter 5, is that you may know that you have
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  eternal life. He's writing to believers who
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  are being unsettled by false teachers, and he wants them to
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  have certainty. And this is where it becomes so
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  practical because this directly confronts the anxiety that comes
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  from looking inward for that certainty.
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  You know, we measure our standing with God by how we
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  feel, how we're performing. And that's a roller coaster
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  because our feelings are fickle and our performance is flawed.
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  Every time we sin or feel distant from God, our assurance
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  takes a hit because we've based it on ourselves.
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  But John's whole argument forces our gaze outward.
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  Entirely Assurance isn't found in the rise and fall of our
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  emotions. It's found in a finished act of
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  history. It's anchored in the objective
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  fact of propitiation. And it all comes back to that
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  little phrase. Not that we have loved God.
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  That's the anchor point. He's telling you your weak,
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  fluctuating love was never the basis of this relationship in
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  the 1st place, so why would you look to it now for security?
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  Our peace is based on His faithfulness, his initiating
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  love, and His finished work. But what about in the moment
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  when your heart is condemning you, as John says, when you feel
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  that acute sense of your own sin and failure?
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  How does this verse become a practical help right then?
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  You have to preach it to yourself.
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  Your feelings are screaming that you're a failure, that you're
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  not a true believer. And at that moment you have to
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  hold up the truth of first John 4.10 and say, no, my standing is
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  not based on my love for God, but on the fact that He loved me
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  and sent His Son as the propitiation for my sins.
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  It's an act of faith to look away from the internal storm and
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  look back to the cross. It is, You have to ask yourself,
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  is the blood of Jesus enough? Was his sacrifice sufficient to
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  satisfy the justice of God? If the answer is yes, then it is
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  certainly sufficient to cover the sin that is troubling you
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  right now. Your confidence isn't a
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  historical fact, not an internal feeling.
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  It's like that analogy of a bridge.
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  Your security isn't based on how confident you feel walking
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  across it, it's based on whether the bridge itself is
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  structurally sound. Perfect analogy.
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  The cross is the bridge. It was built by God himself to
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  bear the full weight of his own wrath.
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  If it can handle that, it can handle your doubts and fears.
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  Your job isn't to feel strong. Your job is to trust the bridge.
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  OK, so this doctrine isn't just for our private comfort.
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  John immediately pivots to how it shapes our life together, has
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  a community. Right.
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  He doesn't leave it in the realm of abstract theology.
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  Throughout the letter, he gives these three tests, or marks of
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  genuine faith. The doctrinal test?
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  Believing the right things about Jesus.
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  The moral test Living a life of obedience and the social test.
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  Loving other believers. And this verse 4.10, zero is the
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  foundation for that social test. It tells us what kind of love
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  we're supposed to have. It's not just a vague niceness.
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  It has to be shaped by the cross.
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  He makes that connection explicit in the very next verse,
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  verse 11. Beloved, if God so loved us, we
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  also ought to love one another. That little word.
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  So is doing a lot of work there. A huge amount of work so means
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  in this way. In what way?
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  In the propitiatory, sacrificial enemy loving way described in
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  verse 10, our love for each other is supposed to be a
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  reflection of that. So what does that look like
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  practically? Well, it means our love isn't
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  based on whether someone is likable or has the same
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  interests as us. It means we're patient with each
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  other's faults. It means we forgive not because
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  someone deserves it, but, as Paul says, as the Lord has
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  forgiven you. The basis is God's prior action
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  toward us. It also means being honest about
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  sin, not just glossing over. It exactly because propitiation
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  dealt with sin truthfully. So restoring a brother or sister
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  means gently pointing them back to the cross, not pretending
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  their sin doesn't matter. The sources also apply this to
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  the family, which is a really powerful image.
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  Yes, husbands are to love their wives as Christ loved the church
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  and gave himself up for her. That's the standard.
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  A self sacrificing, laying down your rights kind of love that
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  aims for the good of the other person.
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  And for parents, this changes how you view discipline.
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  It has to. If you understand that you stand
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  before God only because of propitiation, it makes you
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  slower to anger with your own children.
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  You correct them, yes, but you do it in the shadow of the
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  cross, wanting them to ultimately trust in the same
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  grace that saved you, not just to comply with your rules.
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  So this doctrine shapes our communities, our families, and
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  finally, how does it shape our mission to the world and our
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  worship? It gives our mission its
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  specific content. Evangelism can't just be about
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  social good or making the world a nicer place.
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  The message is that God loved his enemies and the only way
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  back to Him is through the Son He sent to deal with our guilt
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  in His wrath. So you have to talk about sin.
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  You have to talk about judgment. You have to, because if you
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  don't, the word love has no real meaning and propitiation becomes
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  unnecessary. A faithful ministry has to
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  proclaim the problem, sin and wrath to make sense of the
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  solution. Substitutionary sacrifice.
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  And in worship. It fuels everything It moves
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  worship from being about us and our experience to being about
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  him and his work. Things like the Lord's Supper
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  become a dramatic reenactment of first John 4 point euro.
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  We remember the body broken and bloodshed as the wrath pairing
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  substitute it's. Hard to be casual about your
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  faith when you're focused on that reality.
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  It really is. When you grasp that God's love
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  for you cost the Father his Son and cost the Son His life, it
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  produces gratitude. It produces reverence.
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  It anchors your praise not in how you feel that day, but in
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  the objective reality of what was done for you.
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  So as we wrap up this deep dive, it seems the main take away is
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  that genuine love and the security it brings is found
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  entirely outside of us. It's not in our hearts or our
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  efforts, but in God's finished, costly historical act.
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  That's the foundation for everything.
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  So here's the final thought I'd leave with you.
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  If Christ's death was sufficient to completely satisfy the
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  justice of a perfectly holy God, allowing Him to welcome you
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  without compromising his character, think about what kind
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  of settled confidence that objective, finished work ought
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  to create in your heart, especially on the days when your
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  own feelings tell you you're not worthy.
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  Your peace was purchased at the cross.
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  It doesn't have to be re earned in your heart.