1 John 1
Woods1 John 1:1-3
SECTION ONE
PROOF OF THE
OF THE WORD
The Epistle opens with an exordium, or introduction (1 John 1:1-4), in which the author sets out the personal experiences which had been his, thus enabling him to offer eyewitness testimony regarding the facts presented and to announce the purpose for which they were offered. This introduction consists of a lengthy and involved sentence, but it may be analyzed as follows: (a) beginning of the sentence in 1 John 1:1; (b) its temporary suspension and the insertion of 1 John 1:2 as a parenthetical statement to explain 1 John 1:1; (c) resumption of the original thought in 1 John 1:3 with enough of 1 John 1:1 repeated to enable the reader to resume the thought. Omitting the parenthetical statement of 1 John 1:2, we may gather up the thought set out in 1 John 1:1; 1 John 1:3 as follows: “That which was from the beginning, which we have heard, which we have seen, which we beheld, and which our hands handled con-cerning the Word of life, we declare unto you also, that ye also may have fellowship with us.”
The striking resemblance between this exordium of the First Epistle of John and the “Gospel” which he wrote is immediately apparent, and will appear clearly in the following parallel:
The Gospel
The Epistle
“In the beginning (en arche) was the Word.” (John 1:1.)
“That which was from the beginning” (ap’ arches). (1 John 1:1 .)
“And the Word was with God” ÷(pros ton Theon). (John 1:1.)
“The Life. .which was with the Father” (pros ton Patera), (1 John 1:2.)
1 John 1:4
PURPOSE OF WRITING
4 And these things we write, that our joy may be made full.–“These things” were the matters immediately referred to in the early verses of the chapter and, in a secondary sense, in all of the Epistle. The plural pronoun “we” is a common literary device and does not, of course, mean that others were joined with John in the authorship of this Epistle. (Cf. 2 Corinthians 1:1; Colossians 1:1; Philippians 1:1; Philem. 1:1; 1 Thessalonians 1:1.) The purpose for which “these things” were penned was that the joy of John might abound. Through the announcement of the testimony regarding Christ (verse 1) fellowship would obtain (verse 3), and the effect of this fellowship was joy. The same writer later said, “I re-joiced greatly, when brethren came and bare witness unto thy truth, even as thou walkest in the truth. Greater joy have I none than this, to hear of my children walking in the truth.” (3 John 1:3-4.)
In the foregoing verses is another of the many parallels which occur between this Epistle and the Gospel by the same writer
The Epistle
The Gospel
“That ye also may have fellowship with us.” (1:3.)
“That they may all be one.” (17:20.)
“Our fellowship is with the Fa-ther and his Son, Jesus Christ.” (1:3.)
“That they also may be one in us.” (17:21.)
“These things we write, that our joy may be made full.” (1:4.)
“And these things I speak in the world, that they may have my joy made full in them-selves.”
1 John 1:5-7
SECTION TWO
GOD IS LIGHT
(1 John 1:5 to 1 John 2:28)
OF WITH GOD
5 And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all.–Again the apostle cites the sensible evidence which he had of the Lord’s identity, emphasized so strongly in verse 1, as the ground. of his readers’ acceptance of the “mes-sage” which he was announcing, viz., (1) God is light; (2) in him is no darkness at all. This message John and the other apostles had “heard” from “him,” i.e., Christ. The affirmation, “God is light,” is not the same as “God is the light” or “God is a light,” but simply God is light, such is his essence he is of the character of light. The word “light” sums up the divine character on the intellectual side, as “God is love,” similarly describes the fullness of his moral nature. He is the “author” of light (James 1:17) its creator (Genesis 1:3) he is bathed in perpetual light (1 Timothy 6:16); and the marvelous light in which Christians are to walk is his (1 Peter 2:9). Moreover, “in him is no darkness at all.” “Darkness” is a figure of ignorance, superstition, and sin, as “light” represents truth, purity, and goodness.
In this manner, God is contrasted with the heathen deities the worship of which promoted immorality, ungodliness, and gross sin. The devil and his agents are styled “the world rulers of this darkness” (Ephesians 6:12), and their domain is called “the power of darkness” (Colossians 1:13). Those formerly enmeshed in the mazes of heathenism were said to have been “once darkness,” but now, as the result of their obedience to the gospel, “light in the Lord.” (Ephesians 5:8.) Paul gave thanks unto the Father, “who made us meet to be partakers of the inheritance of the saints in light.” (Colossians 1:12.)
Though there is much darkness in the world, “darkness in him there is none whatsoever.” This statement, in the Greek text, is an exceedingly emphatic one, the two negatives, ouk estin oude-mia, signifying “no, not even one tiny particle!” There is no discoloration, no admixture of darkness in the pure light which streams from the character of God. He is, indeed, “the Father of lights, with whom can be no variation, neither shadow that is cast by turning.” (James 1:17.)
6 If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth:–This verse con-tains a conclusion drawn from premises in the verse preceding. The situation which he assumes is a hypothetical one: Should one say, “I have fellowship with God,” and yet walks in darkness, his words are false, and he does not the truth. “Walk” is a figure of the Christian life, summing up its activities. The Lord said, “I am the light of the world; he that followeth me shall not walk in the darkness, but shall have the light of life.” (John 8:12.) To be in fellowship with God, one must walk in the light; he who claims it, yet does not walk therein, sins both in word and in deed. Here, as often elsewhere in the sacred writings, it is made clear that theory and practice in religion are inseparably connected. Truth, properly held, always exhibits itself in obedience. Those who “walk in darkness” are not only sinful in conduct; their dis-position is one of hatred and envy. “He that saith he is in the light, and hateth his brother, is in the darkness even until now.
He that loveth his brother abideth in the light, and there is no occasion of stumbling in him. But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness bath blinded his eyes.” (1 John 2:9-11.)
7 But if we walk in the light, as he is in the light, we have fellowship one with another,–The verb “walk” here (ean peripatomen) is present active subjunctive, thus literally, “If we keep on walking in the light . . .” It must be a continuing walk. Moreover, we are to walk in the light in which the Father is. We are in the light only when fellowship with him obtains; and in this light must we remain. It is conditional whether we are in it, but such is his constant habitation. His dwelling is in “light unapproachable.” (1 Timothy 6:16.) If the element of our daily walk is the same as God’s, “we have fellowship one with another.” “Fellowship” (koinonia) is partnership, joint participation, com-munion. Thus only through fellowship with God is fellowship with the brethren possible.
Fellowship with the brethren involves mutual assistance in all the difficulties of life; it includes the bear-ing of one another’s burdens (Galatians 6:2), the sharing of all the sorrows and joys which constitute life. “And whether one mem-ber suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it. Now ye are the body of Christ, and severally members thereof.” (1 Corinthians 12:26-27.)
And the blood of Jesus his Son cleanseth us from all sin. –This clause is coordinate with “we have fellowship one with an-other,” and is a statement of the means by which it is possible for us to walk in the light. Thus, by walking in the light two results follow: (1) we have fellowship with each other; (2) the blood of Jesus cleanses us from all sin. Cleansing efficacy is thus attributed to the blood of Christ. Many important considerations follow from this passage: (a) It is not the mere example of Christ’s dying that accomplishes our salvation; (b) it is not simply the contemplation of his death which delivers us from the guilt of sin; (c) it is not belief in the moral implications of Calvary which pro-duces the blessing; nor (d) faith in the suffering of Christ on the cross. It is the blood, the shed blood of the Son of God, that cleanses us from sin. Moreover, it cleanses from sin, not merely or solely the conscience, but sin (amartias), all sin, whether of thought, word, or deed, rash sins, sins of ignorance, of malice, of omission or commission, sins of the flesh, sins of the disposition, sins of pleasure or of pain, sins of every type and kind committed at any time or place.
“Cleanseth” is from the verb katharizei, in the present tense, thus revealing that it is a constant process, conditioned on our walking in the light. As we thus walk the blood operates to keep us constantly cleansed from the defilement of sin and the condem-nation which attends it. This verse is an exceedingly significant and comprehensive one, in the light of the false doctrines which were in vogue when the Epistle appeared and which it was written to refute. Established beyond reasonable controversy are the following important propositions: (1) the reality of the body and blood of Jesus; (2) the sufferings which he experienced on the tree of the cross; (3) the efficacy of the blood which he shed.
1 John 1:8-10
SIN AND ITS
8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.–Inasmuch as there is no article before the word “sin” in this passage, it is contemplated in essence, ab-stractly considered. These words were penned to refute the pre-vailing notion of the heretics–and some to this day advocate the same view–that it is possible for one to live above sin. Those who so affirm (a) deceive themselves, and (b) exhibit the fact that the truth is not in them. Because of the weakness of the flesh and the ever-present problem of temptation, even the best of peo-ple inadvertently sin, and hence have need of the cleansing power inherent in the blood of Jesus. Aware of such, John was shortly to write: “My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” (1 John 2:1.)
Those who deny that they have sin, add to the sin they already have, and sin in so affirming! The ever-present problem of sin is adduced by the apostle as the reason why children of God must have the cleansing power of the blood applied. This clearly refutes the notion that men have lived, or may live in this life, without sin. The truth is not in those who so allege. It may be around them or near them, but it is not in them; it does not constitute a part of their character. These to whom John wrote had been forgiven of their past or alien sins; thus reference here is not to any previous state of guilt prior to conversion, but to present sin, sin at the time he wrote, sins of omission and commission, sins of the flesh and of the disposition, all sin, any sin of which we may be guilty.
The recognition and confession of sin is a prerequisite to our approval before God. To refuse such recognition and confession is simply to deceive ourselves and to demonstrate the fact that the truth is not in us.
9 If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. –The phrase, “If we say . . .,” a mere formal admission of guilt (1 John 1:8), becomes here “If we confess . . .,” a much more vivid concept. One may indeed “say” (eipon) that he has sin without experiencing any deep or abiding sense of guilt or wrong and without being moved to repentance. The confession (homologe) here contemplated is a humble acknowledgment of wrong, a peni-tent attitude essential to forgiveness. The word homologeo, from which the word “confess” is translated, means to say the same thing, to speak together, and figuratively implies a dialogue be-tween God and the sinner, in which the Father describes the con-dition of the sinner, and the sinner finally accedes to the correct-ness of the description and thus confesses that God is right!
The word “sin” of 1 John 1:8, an abstract concept of wrong, be-comes “sins,” individual and specific acts of wrong-doing in verse 9. It follows, therefore, that the sins we are to confess are the specific and particular manifestations of the sin which all sincere believers of the Word know in their hearts they possess.
The verb “confess” is translated from a present active subjunctive, thus literally, “If we keep on confessing our sins . . .,” indicative of a continuous process. There are two definite and specific types of confession required of the erring in the New Testament (1) confession before the Father, as here (2) acknowledgement of sins before others, as in James 5:16. It is scarcely necessary to add that an additional confession before a priest on the pretext that such a one can absolve sins is wholly unknown to the New Testament, is contrary to the teaching of the scriptures, and inimical to the genius and character of the Christian religion. With Jesus as our Priest, Mediator, and Advocate, we need no other assistance in approaching the Throne of Grace. (Heb. 7:25; 10 19, 20; 1 John 2:1; 1 Timothy 2:5.)
If we keep on confessing our sins, God “is faithful and righteeous to forgive us our sins, and to cleanse us from all unrighteousness.” “Faithfulness” and “righteousness” are attributes of the great Jehovah; and when we confess our sins before him, we enter into and partake of the blessings which result from them.
He has promised to forgive us on condition that we confess our sins; and since he is faithful, he will not fail in the performance of his promises. David joined these attributes in Psalms 143:1 “Hear my prayer, O Jehovah; give ear to my supplications; in thy faithfulness answer me, and in thy righteousness.” It is God’s nature to be faithful and righteous, and it is his purpose to cleanse when the conditions–confession and penitence–are met. “Unrighteousness,” the opposite of “righteousness,” is synony-mous with the word sin, of 1 John 1:8. Wrong-doing is set forth under various aspects in the scriptures. A collection of terms in-dicative of its different qualities occurs in Exodus 34:7.
10 If we say that we have not sinned, we make him a liar, and his word is not in us.–Compare 1 John 1:8. Here, again, there is an advance in thought, as in 1 John 1:8-9. The “if we say we have no sin” (abstractly considered) becomes here, “If we say that we have not sinned . . .” (have not been guilty of specific and concrete acts of sin).
Verse 10 designates specific acts of sin; in verse 8 sin is regarded as a state or condition. Those who insist that they have not sinned make God a “liar” and demon-strate the fact that God’s word is not in them. Much emphasis is given here to the fact and reality of sin in the lives of us all. Those who deny this lie (1 John 1:6) deceive themselves (1 John 1:8) make God a liar (1 John 1:10). Taught here, in the most emphatic fashion possible, is the constant and recurring need of pardon on the part of all children of God. Not only is such essential to the alien sinner in order that he may be adopted into the fellowship of God; he must continue to seek it and avail himself of its benefits throughout life.
As sin is evermore about us, and, alas, all too often in us, we must continually seek new pardons through the means hereinbefore set forth. This section of the Epistle, far from teaching that the Lord forgave us of all sins, “past, present, and future,” as the advocates of the doctrine of the impossibility of apostasy allege, establishes the fact of an ever-present need of the cleansing power of the blood of Jesus Christ our Lord. Happily we have the assurance that “the blood of Jesus his Son keeps on cleansing us from all sin” (1 John 1:7) as we conform to the conditions on which such depends.
Those who deny the fact of sin in their lives make God a liar by contradicting his express statements of man’s sinfulness before him, and they demonstrate the fact that the truth is not in them by exhibiting ignorance of the truth in their allegation.