1 John 1

“THE FIRST EPISTLE OF JOHN”

Chapter One John begins his first epistle like he does his gospel: with a prologue regarding the Word of Life (Jesus Christ) who dwelt in the flesh among men and made fellowship with the Father possible (1-4). Fellowship with God is maintained as we walk in the light and confess our sins that we might enjoy continual cleansing through the blood of Jesus (5-10).

POINTS TO PONDER

• The witness of John concerning the Word of Life

• The nature of the evidence for faith in Jesus

• The basis of our fellowship with God

REVIEW

1. What are the main points of this chapter?- Prologue: The Word of Life - 1 John 1:1-4- Fellowship with God - 1 John 1:5-10

2. How is John’ s beginning in this epistle similar to his gospel? (1-4, cf. John 1:1-14)- Both begin with a prologue regarding the Word who became flesh

3. How does John describe the pre-incarnation of Jesus? (1)- As “that which was from the beginning”

4. What empirical evidence does John provide concerning the Word? (1)- He has heard, seen with his eyes, handled with hands

5. What does John declare? What does he want to share? Why does he write? (2-4)- Eternal life; fellowship with the Father and His Son; that our joy may be full

6. What message has John heard that he now declares to us? (5)- That God is light and in Him there is no darkness at all

7. If we say we have fellowship with God but walk in darkness, what are we? (6)- Liars who do not practice the truth

8. What do we enjoy as we walk in the light together with God? (7)- Cleansing of all sin by the blood of Christ

9. What if we say that we have no sin? (8,10)- We deceive ourselves, make God a liar, His word and the truth are not in us

10. What’ s required to be forgiven of sin and cleansed of all unrighteousness? (9)- To confess our sins

1 John 1:1-4

1-4 “THE FIRST EPISTLE OF JOHN”

Introduction To First John (1 John 1:1-4)

1. When Jesus to earth, He came not only to LIVE a life, but to GIVE life:

“I have come that they may have life, and that they may have it more abundantly.” - John 10:10 2. The GOSPEL of John was designed to produce faith so that we might have life - cf. John 20:30-31 3. However, it is the FIRST EPISTLE of John which discusses the nature of that life in greater detail - e.g., 1 John 3:14 4. That we might be sure to live the sort of life God offers through His Son Jesus Christ, a careful study of First John is in order

[In this lesson, the first of several on First John, let’s begin with some…]

I. A. THE AUTHOR…1. It will be assumed in the course of this study that the Author is John, the beloved disciple of Jesus 2. Similarities between this epistle and the Gospel of John certainly suggests evidence for this conclusion 3. There is also evidence that this John is the author: a. Polycarp, a close associate of John, appears to make reference to this epistle at the beginning of the second century, in a letter to the Philippians b. Irenaeus, a student of Polycarp, quoted from it and attributed it to John

B. THE …1. No one is specifically mentioned 2. John may have been in Ephesus at the time, and that this Was a general epistle to the Christians throughout Asia Minor. 3. However, John’s comments in 1 John 2:20; 1 John 2:27 suggests that John may have been addressing a particular group of Christians possessing certain spiritual gifts

C. DATE…1. Estimations range from 60 A.D. to 100 A.D. 2. Most modern scholarship places it around 95 A.D., but there are also good reasons for believing it was written prior to the destruction of Jerusalem in 70 A.D.

D. PURPOSE…1. As declared by John throughout his epistle, he wrote it: a. “that your joy may be full” - 1 John 1:4b. “that you may not sin” - 1 John 2:1c. “that you may know that you have eternal life”

• 1 John 5:13 ad. “that you may continue to believe in the name of the Son of God” - 1 John 5:13 b2. While these reasons may state the “positive” side of John’s purpose, it appears he was also responding to errors that were cf. 1 John 2:26a. If not fully developed in John’s day, there was at least a precursor to “Gnosticism” b. Those who came to be called “Gnostics”…

1. Claimed to have a superior knowledge (Grk. word or knowledge is “gnosis”)
2. Believed all matter was evil a) Therefore God did not create or have anything to do with the material universe b) Therefore Christ could not have come in the flesh -cf. 1 John 4:1-31. One branch of gnosticism, (dokein, “to seem”), said that Jesus only “seemed” to be physical - cf. 1 John 1:12. taught that “Jesus” was physical, but that the “Christ” came upon him at his baptism, and left before his death, so that the “Christ-spirit” never suffered

• cf. 1 John 5:6c. Their application to everyday living took two different directions; since all matter was thought to be evil…

1. Some thought one should abstain altogether from Anything that would satisfy the flesh
2. Others claimed it did not matter what one did in the flesh (it was evil anyway), and to have full knowledge it was proper to explore everything

[Many of John’s comments in this epistle appear to address these false teachings.

With this brief background to the epistle, let’s get right into the text by considering the first four verses. They appear to serve as a , and reveal…]

II. JOHN’S AIM IN WRITING THIS EPISTLE (1 John 1:1-4) A. THE “WORD OF LIFE” (1 John 1:1)1. Which was “from the beginning” a. John may have reference to the creation of the world

• cf. John 1:1b. Or he may have reference to the beginning of the gospel - cf. 1 John 2:7; 1 John 2:13; 1 John 2:24; 1 John 3:112. This “Word of life” was… a. “heard” b. “seen with our eyes” c. “looked upon” d. “handled” – all emphasizing that this “Word” was “real, in the flesh”; an obvious reference to Jesus
• cf. John 1:1; John 1:14 B. TO DECLARE THE “ETERNAL LIFE” (1 John 1:2)1. Which was… a. With the Father b. And then manifested to the apostles, who had seen and were bearing witness

2. Again, this is an obvious reference to Jesus Christ
3. But notice the use of the NEUTER gender throughout this passage a. The emphasis appears to be on the “life” which Jesus had, especially that which is “eternal” (“that eternal life”) b. It is this same “life” which we can possess if we truly believe in the name of the Son of God

• cf. 1 John 5:11-134. Thus John is focusing on the “eternal life” which Jesus offers and made possible by His coming in the flesh C. THAT YOU MAY HAVE "" WITH US (1 John 1:3)1. Here is the reason for declaring the “Word of life”, the “eternal life”

2. By declaring this “life” (revealed by Jesus and through Jesus), “fellowship” is possible a. Fellowship involves the idea of “sharing, communion” b. The “sharing, communion” that the apostles have is with the Father and His Son
3. John wanted his readers to participate in this same sharing… a. “that you also may have fellowship with us” b. I.e., that you can experience what we are experiencing!
4. Why does John desire this? Read on…

D. THAT YOUR “JOY” MAY BE FULL (1 John 1:4)1. It is “fellowship” with the Father and Son that makes the “life” of a Christian so full of joy! 2. And just as Jesus came to give us “abundant life” (John 10:10), so John now writes… a. That we may be sure to have fellowship with the Father and His Son, in Whom is “eternal life”

• cf. John 17:3b. So that our joy may be full!

1. From 1 John 1:1-4, then, we learn that fullness of joy comes only when we are in fellowship with the Father and the Son

2. Only then do we have that “eternal life”, which was first Manifested in the flesh by Jesus Himself, and now given only through Jesus - cf. 1 John 5:11-13

3. In our next lesson (1 John 1:5 to 1 John 2:2), we shall see what John says is essential if we are to truly have fellowship with God (1 John 1:5 to 1 John 2:2)

But if you are not a Christian, let me explain how such fellowship With God can begin… - cf. Galatians 3:26-27

1 John 1:2

1:2

1 John 1:21 John 1:2 καιG2532 AND ηG3588 THE ζωηG2222 LIFE εφανερωθηG5319 [G5681] WAS , καιG2532 AND εωρακαμενG3708 [G5758] WE HAVE SEEN, καιG2532 AND μαρτυρουμενG3140 [G5719] BEAR WITNESS, καιG2532 AND απαγγελλομενG51 8 [G5719] REPORT υμινG5213 TO YOU τηνG3588 THE ζωηνG2222 τηνG3588 LIFE αιωνιονG166 ETERNAL, ητιςG3748 WHICH ηνG2258 [G5713] WAS προςG4314 WITH τονG3588 THE πατεραG3962 FATHER, καιG2532 AND εφανερωθηG5319 [G5681] WAS ημινG2254 TO US : the life: 1 John 5:11, 1 John 5:20, John 1:4, John 11:25, John 11:26, John 14:6 was manifested: 1 John 3:5, 1 John 3:8, Romans 16:25, Romans 16:26, 1 Timothy 3:16, 2 Timothy 1:10, Titus 1:2 and bear: John 15:27, John 21:14, Acts 1:22, Acts 2:32, Acts 3:15, Acts 5:32, Acts 10:41, 1 Peter 5:1 show: 1 John 5:20 that eternal: John 17:3 which was: Proverbs 8:22-30, John 1:1, John 1:2, John 1:18, John 3:13, John 7:29, John 8:38, John 16:28, John 17:5, Romans 8:3, Galatians 4:4 Psalms 72:15 - And he Proverbs 8:23 - General Isaiah 44:8 - ye are Matthew 19:16 - eternal Luke 24:48 - General John 1:14 - we John 5:37 - Ye have John 6:33 - cometh John 17:2 - give John 20:27 - Reach hither thy finger John 21:24 - we know Colossians 3:4 - our 1 Peter 1:20 - but 1 John 2:25 - General 1 John 5:13 - ye may know 1 John 1:2 This verse gives some more details of the general truths that are stated in the preceding one. The life is the same as “ Word of life” above which was with the Father before the inhabitants of the earth ever heard about it. It was manifested to the ex­tent that it could be seen with human eyes as well as be “ handled” as stated in the first verse. The manner in which this was done is expressed somewhat more directly by this same writer in John 1:14 which says that “ the Word was made flesh.” Everyone will under­stand this refers to the fact of the life of Christ in a fleshly body on the earth. Shoio unto you that eternal life. Such a life is spiritual and thus cannot literally be shown, but John means that when a man sees Christ he is see­ing eternal life in that He is the one who gives us the hope of eternal life. Was manifested (ephanerτthη). First aorist passive indicative of phaneroτ, to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John’s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of heτrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (marturoumen) and “message” (apaggellomen), both present active indicatives (literary plurals), apaggellτ being the public proclamation of the great news (John 16:25). ——————————————————————————– The life, the eternal life (tηn zτηn tηn aiτnion). Taking up zτη of 1 John 1:1, John defines the term by the adjective aiτnios, used 71 times in the N.T., 44 times with zτη and 23 in John’s Gospel and Epistles (only so used in these books by John).

Here lt means the divine life which the Logos was and is (John 1:4; 1 John 1:1). ——————————————————————————– Which (hηtis). Qualitative relative, “which very life.” ——————————————————————————– Was with the Father (ηn pros ton patera). Not egeneto, but ηn, and pros with the accusative of intimate fellowship, precisely as in John 1:1 ηn pros ton theon (was with God). Then John closes the parenthesis by repeating ephanerτthη.

1 John 1:3

1:3

1 John 1:31 John 1:3 οG3739 THAT WHICH εωρακαμενG3708 [G5758] WE HAVE SEEN καιG2532 AND ακηκοαμενG191 [G5754] HAVE HEARD απαγγελλομενG51 8 [G5719] WE REPORT υμινG5213 TO YOU, ιναG2443 THAT καιG2532 ALSO υμειςG5210 YE κοινωνιανG2842 AND κοινωνιαG2842 δεG1161 ηG3588 INDEED ημετεραG2251 OUR μεταG3326 “IS” WITH τουG3588 THE πατροςG3962 FATHER, καιG2532 AND μεταG3326 WITH τουG3588 υιουG5207 αυτουG846 HIS SON ιησουG2424 JESUS χριστουG5547 CHRIST. which: 1 John 1:1, Acts 4:20 declare: 1 John 1:5, Psalms 2:7, Psalms 22:22, Isaiah 66:19, John 17:25, Acts 13:32, Acts 13:41, Acts 20:27, 1 Corinthians 15:1, Hebrews 2:12 ye also: Acts 2:42, Romans 15:27, Ephesians 3:6, Philippians 1:7, Philippians 2:1, 1 Timothy 6:2, Hebrews 3:1, 1 Peter 5:1,*Gr. our fellowship: 1 John 1:7, 1 John 2:23, 1 John 2:24, John 14:20-23, John 17:3, John 17:11, John 17:21, 1 Corinthians 1:9, 1 Corinthians 1:30, 2 Corinthians 13:14, Philippians 2:1, Philippians 3:10, Hebrews 3:14 with his: 1 John 5:10, 1 John 5:11, Colossians 1:13, 1 Thessalonians 1:10 Leviticus 3:1 - a sacrifice Numbers 10:32 - General Deuteronomy 12:12 - And ye Job 13:1 - ear Psalms 66:16 - Come Psalms 119:63 - a companion Son 2:3 - I sat Matthew 10:2 - John Luke 24:48 - General John 1:41 - first John 16:24 - that John 17:22 - that John 17:23 - I John 20:30 - General Romans 1:3 - his Son 1 Corinthians 9:23 - that 1 Corinthians 10:16 - the communion of the blood 2 Corinthians 1:19 - the Son Galatians 2:9 - fellowship Philippians 1:5 - General Philippians 2:2 - Fulfil Philippians 2:28 - and that Philippians 3:8 - win Colossians 1:12 - the Father Philemon 1:17 - thou count Hebrews 1:9 - thy fellows 1 Peter 1:25 - this 1 John 1:6 - fellowship 1 John 2:1 - these 2 John 1:9 - he hath 1 John 1:3 John was especially concerned with the divinity of Christ, that although He dwelt among men in the flesh (in order that they might see and hear Him), yet he was (and is) the divine Son of God. Have fcllouship with us denotes having a share in or being partakers with the apostles in the relationship between God and Christ and their faithful disciples. That which we have seen (ho heτrakamen). Third use of this form (1 John 1:1-3), this time resumption after the parenthesis in 1 John 1:2. ——————————————————————————– And heard (kai akηkoamen). Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait. ——————————————————————————– Declare we (apaggellomen). Second use of this word (1 John 1:2 for first), but aggelia (message) and anaggellomen (announce) in 1 John 1:5. ——————————————————————————– That ye also may have (hina kai humeis echηte). Purpose clause with hina and present active subjunctive of echτ (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him.

Like kai humin (to you also) just before. ——————————————————————————– Fellowship with us (koinτnian meth’ hηmτn). Common word in this Epistle, from koinτnos, partner (Luke 5:10), and koinτneτ, to share, in (1 Peter 4:13), with meta emphasising mutual relationship (Acts 2:42). This Epistle often uses echτ with a substantive rather than a verb. ——————————————————————————– Yea, and our fellowship (kai hη koinτnia de hη hηmetera). Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ

1 John 1:4

1:4

1 John 1:41 John 1:4 καιG2532 AND ταυταG5023 THESE THINGS γραφομενG1125 [G5719] WE WRITE υμινG5213 TO YOU ιναG2443 ηG3588 THAT χαραG5479 JOY ημωνG2257 OUR ηG5600 [G5753] MAY BE πεπληρωμενηG4137 [G5772] FULL. that: Isaiah 61:10, Habakkuk 3:17, Habakkuk 3:18, John 15:11, John 16:24, 2 Corinthians 1:24, Ephesians 3:19, Philippians 1:25, Philippians 1:26, 2 John 1:12 Deuteronomy 12:12 - And ye Proverbs 29:6 - but Son 2:3 - I sat Matthew 10:2 - John John 17:13 - that John 20:30 - General Philippians 2:2 - Fulfil Philippians 2:28 - and that 2 Timothy 1:4 - filled 1 John 2:1 - these 1 John 2:12 - write 1 John 5:13 - have I 1 John 1:4 That your joy may be full. The last word is where the emphasis of thought should be placed. Small or partial joy may be possible from many different sources, but the joy that can come from a faith in the only divine Son of God is full both in the sense of being complete in its extent, and perfect in its quality. It will leave nothing that can reasonably be desired further by a firm believer. We write (graphomen hηmeis). Literary plural present active indicative of graphτ, which see in the singular in 1 John 2:12-14. ——————————————————————————– May be fulfilled (ηi peplηrτmenη). Periphrastic perfect passive subjunctive of plηroτ, stressing the state of completion in the purpose (hina), remain full, precisely as in John 16:24. See aorist subjunctive in John 15:11 and perfect indicative in John 17:13. The MSS. differ as often between hηmτn (our) and humτn (your).

1 John 1:5

1:5 1 John 1:51 John 1:5 καιG2532 AND αυτηG3778 THIS εστινG2076 [G5748] IS ηG3588 THE επαγγελιαG1860 MESSAGE ηνG3739 WHICH ακηκοαμενG191 [G5754] WE HAVE HEARD απG575 FROM αυτουG846 HIM, καιG2532 AND αναγγελλομενG312 [G5719] υμινG5213 TO YOU, οτιG3754 οG3588 THAT θεοςG2316 GOD φωςG5457 LIGHT εστινG2076 [G5748] IS, καιG2532 AND σκοτιαG4653 ενG1722 IN αυτωG846 HIM ουκG3756 εστινG2076 [G5748] ουδεμιαG3762 IS NOT ANY AT ALL. the message: 1 John 3:11, 1 Corinthians 11:23 that God: Psalms 27:1, Psalms 36:9, Psalms 84:11, Isaiah 60:19, John 1:4, John 1:9, John 8:12, John 9:5, John 12:35, John 12:36, 1 Timothy 6:16, James 1:17, Revelation 21:23, Revelation 22:5 Genesis 1:3 - Let Psalms 94:20 - fellowship Psalms 104:2 - with light Isaiah 9:2 - walked Daniel 2:22 - and the Daniel 7:9 - whose Matthew 5:16 - your light Luke 1:79 - give Romans 13:12 - works 2 Corinthians 6:14 - and what 1 John 1:3 - declare 1 John 1:7 - as 1 John 4:8 - God Isaiah 1 John 1:5 The message which toe (the apostles and others through them) have heard of him (the Son of God). The subject of the message is light, brought into the world by Christ which he received from his Father. God not only has light (spiritual truth) but He has nothing else; no darkness at all. Good men and angels have some light but it is limited, while with God it is light unmodified. And (kai). Mutual fellowship depends on mutual knowledge (Westcott). ——————————————————————————– Message (aggelia). Old word (from aggelos, messenger), in N.T. only here and 1 John 3:11, and note ap’ autou (from God like apaggellτ in 1 John 1:3) and anaggellomen, to announce, to disclose, here as in John 4:25. ——————————————————————————– God is light (ho theos phτs estin). Precisely so the Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3).

1 John 1:6

1:6

1 John 1:61 John 1:6 εανG1437 IF ειπωμενG2036 [G5632] WE SHOULD SAY οτιG3754 THAT κοινωνιανG2842 εχομενG2192 [G5719] WE HAVE μετG3326 WITH αυτουG846 HIM, καιG2532 AND ενG1722 τωG3588 IN σκοτειG4655 περιπατωμενG4043 [G5725] SHOULD WALK, ψευδομεθαG5574 [G5727] WE LIE, καιG2532 AND ουG3756 ποιουμενG4160 [G5719] DO NOT τηνG3588 THE αληθειανG225 TRUTH. If: 1 John 1:8, 1 John 1:10, 1 John 2:4, 1 John 4:20, Matthew 7:22, James 2:14, James 2:16, James 2:18, Revelation 3:17, Revelation 3:18 fellowship: 1 John 1:3, Psalms 5:4-6, Psalms 94:20, 2 Corinthians 6:14-16 walk: 1 John 2:9-11, Psalms 82:5, Proverbs 2:13, Proverbs 4:18, Proverbs 4:19, John 3:19, John 3:20, John 11:10, John 12:35, John 12:46 we lie: 1 John 1:10, 1 John 4:20, John 8:44, John 8:45, 1 Timothy 4:2 do not: John 3:21 Ezekiel 36:27 - cause Zechariah 10:12 - walk John 19:34 - came 1 Thessalonians 2:12 - walk 1 John 2:6 - that saith 1 John 2:22 - Who 2 John 1:4 - walking 1 John 1:6 The Lord is all light and truth which is the opposite of dark­ness. For this reason no man can pos­sibly be a partaker (have fellowship) with Him whose life is one of darkness which is a figurative name for that which is not the truth. Hence it is a logical conclusion that if a man claims to be on both sides of this proposition at the same time he is lying. If we say (ean eipτmen). Condition of third class with ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness (skotos here, but skotia in John 1:5). See 1 John 2:11 also for en tηi skotiβi peripateτ. ——————————————————————————– We lie (pseudometha). Present middle indicative, plain Greek and plain English like that about the devil in John 8:44. ——————————————————————————– Do not the truth (ou poioumen tηn alηtheian). Negative statement of the positive pseudometha as in John 8:44. See John 3:21 for “doing the truth,” like Nehemiah 9:33.

1 John 1:7

1:7

1 John 1:71 John 1:7 εανG1437 δεG1161 BUT IF ενG1722 IN τωG3588 THE φωτιG5457 LIGHT περιπατωμενG4043 [G5725] WE SHOULD WALK, ωςG5613 AS αυτοςG846 HE εστινG2076 [G5748] IS ενG1722 IN τωG3588 THE φωτιG5457 LIGHT, κοινωνιανG2842 εχομενG2192 [G5719] WE HAVE μετG3326 WITH αλληλωνG240 ONE ANOTHER, καιG2532 AND τοG3588 THE αιμαG129 BLOOD ιησουG2424 OF JESUS χριστουG5547 τουG3588 CHRIST υιουG5207 SON αυτουG846 HIS καθαριζειG2511 [G5719] ημαςG2248 US αποG575 FROM πασηςG3956 EVERY αμαρτιαςG266 SIN. If: 1 John 1:8, 1 John 1:10, 1 John 2:4, 1 John 4:20, Matthew 7:22, James 2:14, James 2:16, James 2:18, Revelation 3:17, Revelation 3:18 fellowship: 1 John 1:3, Psalms 5:4-6, Psalms 94:20, 2 Corinthians 6:14-16 walk: 1 John 2:9-11, Psalms 82:5, Proverbs 2:13, Proverbs 4:18, Proverbs 4:19, John 3:19, John 3:20, John 11:10, John 12:35, John 12:46 we lie: 1 John 1:10, 1 John 4:20, John 8:44, John 8:45, 1 Timothy 4:2 do not: John 3:21 Ezekiel 36:27 - cause Zechariah 10:12 - walk John 19:34 - came 1 Thessalonians 2:12 - walk 1 John 2:6 - that saith 1 John 2:22 - Who 2 John 1:4 - walking 1 John 1:7 Walk in the light. No man lives who does not make some mistakes and commit sin incidentally. But this phrase means a man whose general life is one of godliness and whose mo­tive principle is the light of the New Testament. This man can truly be said to be walking with the Lord because he is in the pathway that Jesus laid out for him. Being in the fellowship with God the source of all light, is like being constantly in the stream of the blood of His son.

That blood is con­stantly flowing (figuratively) through the body or church of the Lord Jesus Christ. In the natural body of a man whose blood stream is healthy, if germs slip into the person that blood, being always present, will be like a disin­fectant that will destroy the germ. Likewise the blood of Christ is ever present to cleanse away the mistakes and incidental sins that a true Chris­tian does. Hence if a man is a worker in the Lord’s vineyard and his life as a whole is one of obedience to the law of Christ, he does not need to worry about the mistakes he might make which he does not realize, for the blood of Christ will take care of it and wash them away. They will be cleansed by the “ fountain opened to the house of David … for sin and for uncleanness” (Zechariah 13:1). “ There is a fountain filled with blood, drawn from Im­manuel’ s veins; And sinners plunged beneath that flood, lose all their guilty stains.” If we walk (ean peripatτmen). Condition of third class also with ean and present active subjunctive (keep on walking in the light with God). ——————————————————————————– As he (hτs autos). As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16). ——————————————————————————– One with another (met’ allηlτn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God. ——————————————————————————– And the blood of Jesus his Son cleanseth us from all sin (kai to haima Iηsou tou huiou autou katharizei hηmβs apo pβsηs hamartias). This clause with kai in true Johannine style is coordinate with the preceding one.

Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13-14; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3.

1 John 1:8

1:8

1 John 1:81 John 1:8 εανG1437 IF ειπωμενG2036 [G5632] WE SHOULD SAY οτιG3754 THAT αμαρτιανG266 SIN ουκG3756 εχομενG2192 [G5719] WE HAVE NOT, εαυτουςG1438 πλανωμενG4105 [G5719] WE DECEIVE, καιG2532 AND ηG3588 THE αληθειαG225 TRUTH ουκG3756 εστινG2076 [G5748] IS NOT ενG1722 IN ημινG2254 US. say: 1 John 1:6, 1 John 1:10, 1 John 3:5, 1 John 3:6, 1 Kings 8:46, 2 Chronicles 6:36, Job 9:2, Job 14:4, Job 15:14, Job 25:4, Psalms 143:2, Proverbs 20:9, Ecclesiastes 7:20, Isaiah 53:6, Isaiah 64:6, Jeremiah 2:22, Jeremiah 2:23, Romans 3:23, James 3:2 we deceive: 1 Corinthians 3:18, Galatians 6:3, 2 Timothy 3:13, James 1:22, James 1:26, 2 Peter 2:13 the truth: 1 John 2:4, 1 Timothy 6:5, 2 John 1:2, 3 John 1:3 Genesis 12:12 - will kill Genesis 18:15 - denied Genesis 32:10 - not worthy of the least of all Leviticus 5:5 - confess Leviticus 13:12 - cover all Leviticus 26:40 - confess Numbers 5:7 - confess Joshua 7:19 - make Judges 10:15 - We have sinned 2 Samuel 12:13 - I have sinned 2 Kings 20:15 - All the things 1 Chronicles 15:13 - for that Ezra 10:1 - when he had Job 9:3 - he cannot Job 9:30 - General Job 31:33 - covered Job 33:27 - I Psalms 32:5 - acknowledged Psalms 119:29 - Remove Proverbs 28:13 - whoso Proverbs 30:12 - that are Isaiah 39:2 - there was Jeremiah 2:35 - I will Jeremiah 3:13 - acknowledge Daniel 9:4 - made Daniel 9:20 - confessing Mark 1:5 - confessing Luke 7:41 - the other Luke 11:4 - forgive us Luke 15:18 - I have Luke 15:29 - Lo Luke 18:13 - a sinner Luke 23:41 - we indeed John 1:9 - the true John 9:41 - If John 14:6 - the truth Romans 3:10 - none Romans 5:12 - all Romans 7:15 - what Galatians 2:11 - because Galatians 3:11 - that Galatians 5:17 - so Galatians 6:7 - not Ephesians 2:3 - we Philippians 3:9 - not 1 John 2:1 - And if 1 John 3:19 - hereby 1 John 1:8 This verse does not con­tradict the preceding one or the com­ments made on it. To say we have no sin would be like saying we do not have any need for the blood of Christ. Hence even a faithful disciple should admit his weaknesses and understand his dependence upon the blood of Christ for his cleansing. If we say (ean eipτmen). See 1 John 1:6. ——————————————————————————– We have no sin (hamartian ouk echomen). For this phrase see John 9:41; John 15:22; John 15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today. ——————————————————————————– We deceive ourselves (heautous planτmen). Present active indicative of planaτ, to lead astray. We do not deceive others who know us. Negative statement again of the same idea, “the truth is not in us.”

1 John 1:9

1:9

1 John 1:91 John 1:9 εανG1437 IF ομολογωμενG3670 [G5725] WE SHOULD CONFESS ταςG3588 αμαρτιαςG266 ημωνG2257 OUR SINS, πιστοςG4103 εστινG2076 [G5748] HE IS καιG2532 AND δικαιοςG1342 , ιναG2443 THAT αφηG863 [G5632] HE MAY FORGIVE ημινG2254 US ταςG3588 THE αμαρτιαςG266 SINS, καιG2532 AND καθαρισηG2511 [G5661] MAY CLEANSE ημαςG2248 US αποG575 FROM πασηςG3956 ALL αδικιαςG93 . we confess: Leviticus 26:40-42, 1 Kings 8:47, 2 Chronicles 6:37, 2 Chronicles 6:38, Nehemiah 1:6, Nehemiah 9:2-37, Job 33:27, Job 33:28, Psalms 32:5, Psalms 51:2-5, Proverbs 28:13, Daniel 9:4-20, Matthew 3:6, Mark 1:5, Acts 19:18 he is: Deuteronomy 7:9, Lamentations 3:23, 1 Corinthians 1:9, 1 Timothy 1:15, Hebrews 10:23, Hebrews 11:11 just: Isaiah 45:21, Zechariah 9:9, Romans 3:26, Hebrews 6:10, Revelation 15:3 and to: 1 John 1:7, Psalms 19:12, Psalms 51:2, Jeremiah 33:8, Ezekiel 36:25, Ezekiel 37:23, 1 Corinthians 6:11, Ephesians 5:26, Titus 2:14 Genesis 42:21 - we saw Exodus 34:7 - forgiving Exodus 40:31 - washed Leviticus 3:2 - lay Leviticus 6:7 - make Deuteronomy 30:2 - return unto 2 Samuel 12:13 - The Lord 2 Samuel 24:10 - I have sinned 1 Chronicles 21:8 - I have sinned 2 Chronicles 33:19 - his prayer also Nehemiah 9:8 - righteous Job 7:21 - take away Job 25:4 - how can Psalms 116:5 - and righteous Psalms 143:1 - thy faithfulness Isaiah 11:5 - and faithfulness Isaiah 39:4 - All that Daniel 9:16 - according Micah 6:5 - know Matthew 12:31 - All Luke 22:57 - he denied Luke 23:41 - we indeed Acts 26:18 - that they Romans 6:13 - unrighteousness 1 Corinthians 10:13 - but 1 Corinthians 11:31 - General 2 Corinthians 7:1 - let Ephesians 4:32 - forgiving Colossians 1:14 - the 1 Peter 3:18 - the just 1 John 2:12 - your 1 John 1:9 Confess our sins. This does not say that we are to confess that we have sins for that would be so general that it would be virtually no confession at all; the sins themselves is what we are to confess. Sometimes persons will come forward in a meeting saying they wish to make a confession, and when given the opportunity will say, “ I have not been living as I should.” That does not confess any sin as our verse re­quires. It may be replied that David made that sort of confession to the prophet because all he said was, “ I have sinned.” That is true but it was after his sin had been pointed out so that his statement was an acknowledg­ment of the specific sin. It was like the action of a jury that says, “We find the defendant guilty as charged” with­out naming any particular misdeed. If a disciple does not know of anything wrong he has done then he has none to confess.

Should he have some faults of which he is not aware, verse 7 of this chapter will take care of them. If he has committed sins wiiich only he and the Lord know about, then he needs only to make his confession to Him. Faithful and just. The first word means He will keep his promise to for­give the sins of the penitent, and it is just for Him to do so since the sacri­fice of Christ makes it possible for God to be merciful and just at the same time (Romans 3:26). If we confess (ean homologτmen). Third-class condition again with ean and present active subjunctive of homologeτ, “if we keep on confessing.” Confession of sin to God and to one another (James 5:16) is urged throughout the N.T. from John the Baptist (Mark 1:5) on. ——————————————————————————– Faithful (pistos). Jesus made confession of sin necessary to forgiveness. It is God’s promise and he is “righteous” (dikaios). ——————————————————————————– To forgive (hina aphηi). Sub-final clause with hina and second aorist active subjunctive of aphiηmi. ——————————————————————————– And to cleanse (kai hagiasηi). So again with hina and the first aorist active subjunctive of katharizτ (1 John 1:7).

1 John 1:10

:10

1 John 1:101 John 1:10 εανG1437 IF ειπωμενG2036 [G5632] WE SHOULD SAY οτιG3754 THAT ουχG3756 ημαρτηκαμενG264 [G5758] WE HAVE NOT SINNED, ψευστηνG5583 A LIAR ποιουμενG4160 [G5719] WE MAKE αυτονG846 HIM, καιG2532 οG3588 AND λογοςG3056 WORD αυτουG846 HIS ουκG3756 εστινG2076 [G5748] IS NOT ενG1722 IN ημινG2254 US. we say: 1 John 1:8, Psalms 130:3 we make: 1 John 5:10, Job 24:25 his word: 1 John 1:8, 1 John 2:4, 1 John 4:4, Colossians 3:16, 2 John 1:2 Leviticus 3:2 - lay Psalms 143:2 - in thy sight Hosea 7:13 - spoken Romans 3:25 - to declare Hebrews 6:18 - impossible 1 John 1:6 - If 1 John 1:10 Have not sinned differs from have no sin in verse 8 because it goes back over the past of our lives. When the two are considered together they mean that there never has been a time since we were old enough to be responsible, that we were “as free from sin as the angels” as it is sometimes expressed: hence man has needed a Saviour all the years of his life. Make him a liar. If a person makes an asser­tion that contradicts what another has said, it is equivalent to calling him a liar even though no direct reference is made to him. God has said in his word that all men are sinners (Ecclesiastes 7:20).therefore if a man says he has not sinned he contradicts the Lord and that is why John says such a man will make him a liar. His word is not in us because that word declares that all men have sinned. If we say (ean eipτmen). As in 1 John 1:6; 1 John 1:8. ——————————————————————————– We have not sinned (ouch hamartηkamen). Perfect active indicative of hamartanτ. This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (pseustηn, the word used of the devil by Jesus in John 8:44), and the other ignorance of God’s word, which is not in us, else we should not make such a claim.