1 João 1
Kenneth Wuest · Citado em PreceptAustin
1 João 1:1
Wuest has a similar comment that was (eimi) in the imperfect tense "speaks of an abiding state in past time. Thus, John has reference to those things that were true of our Lord since the beginning." This interpretation of pre-existence is obviously based on interpreting the beginning as from the beginning of creation, but not everyone agrees that is the meaning of beginning in this passage (see below) W E Vine adds that the idea is "Having been preexistent He (Jesus) became manifested. Neither in the Gospel nor in the epistle does he open with the phrase “that which came to be,” which would imply that Christ had a beginning (Ed: As taught by cults such as Jehovah's Witnesses). He did not begin to be, He essentially “was.” This statement at once combats one of the great errors of the Gnostics, who regarded Christ as impersonal, a mere emanation. On the contrary the apostles had themselves been in intimate contact with His person. (Collected writings of W. E. Vine) Thou Breath of Life since time began, Breathing upon the lips of man, Hast taught each kindred race to raise United word to sound Thy praise. -Laurence Housman What was from the beginning - There are two main interpretations by conservative scholars: (#1) From the beginning of the Gospel message - favored by A W Pink, F F Bruce, Robert Law, John MacArthur, Steven Cole, D Edmond Hiebert. (#2) From eternity past - He was there from the beginning of time signifying He had to pre-date the beginning of time. (Favored by John Piper, John Stott). Those who favor interpretation #2 obviously appeal to the similar phrases in Genesis and John which clearly refers to eternity past… IN the beginning God created the heavens and the earth. (Ge 1:1+) Comment: Christ is the Creator of the beginning of this world, so obviously He had to be present before it was created which supports His eternality. Similar reasoning applies to John's verse below. IN the beginning was the Word (= Jesus see Jn 1:14+), and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being by Him, and apart from Him nothing came into being that has come into being. (Jn 1:1-3+) Hiebert summarizes the interpretations of from the beginning and explains why he favors interpretation #1 that beginning refers to the beginning of the Gospel message: The “beginning” in view here has been variously understood. Some, like Plummer and Burdick, understand the expression to mean “from all eternity.” The expression has also been taken to mean from the beginning of creation, from the beginning of Christ’s ministry, or even from “the earliest stage of the Christian Church.” The meaning of “the beginning” must always be determined by the context. In keeping with the following clauses, it seems best to understand that “beginning” here points to the unique events, described in Luke 1–2 that characterized the actual Incarnation, which John is proclaiming. “John’s message must seem incredible until we start where he starts—at Bethlehem.” Used without the definite article, “beginning” (arche) does not so much point to a specific event, which went largely unnoticed by the world, but rather serves to characterize the event as a new beginning in God’s manner of speaking to mankind (Heb 1:1,2+). This clause starts with the Incarnation, while the following clauses focus attention on the manifestation of the incarnate Christ during His ministry. The manifestation of the Christ did not begin at Jesus’ baptism, as Cerinthus taught; the verb “was” (en) marks the continued fact of the Incarnation since the birth of the Virgin Mary’s Babe in Bethlehem. John’s thought in this verse parallels John 1:14, “The Word became flesh, and dwelt among us, and we beheld His glory.” (Online An Exposition of 1 John 1:1-4 - excellent) Steven
1 João 1:1
Wuest: That which was from the beginning, that which we have heard with the present result that it is ringing in our ears, that which we have discerningly seen with our eyes with the present result that it is in our mind’s eye, that which we gazed upon as a spectacle, and our hands handled with a view to investigation, that which is concerning the Word of the life Young's Literal: That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we did behold, and our hands did handle, concerning the Word of the Life-- Greek - O en (3SIAI) ap' arches, o akekoamen, (1PRAI) o eorakamen (1PRAI) tois ophthalmois hemon, o etheasametha (1PAMI) kai ai cheires hemon epselaphesan, (3PAAI) peri tou logou tes zoes: What was from the beginning: 1Jn 2:13 Pr 8:22-31 Isa 41:4 Mic 5:2 Jn 1:1,2-18 John 8:58; Rev 1:8,11,17,18 2:8 Have heard… seen… looked at: 1Jn 4:14 Lk 1:2 Jn 1:14 Ac 1:3 4:20 2Pe 1:16-18 and touched with our hands: Lk 24:39 Jn 20:27 Word of Life: 1Jn 5:7 Jn 1:14 5:26 Rev 19:13) 1 John 1 Resources WHAT WAS FROM THE BEGINNING NET Bible Note - In the Greek text the prologue to 1 John 1:1-4 makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. What was (eimi - imperfect tense) from the beginning (arche), what we have heard (akouo - perfect tense = abiding results), what we have seen (perfect tense = abiding results) with our eyes (opthalmos), what we have looked at (theaomai) and touched with our hands, concerning the Word (logos) of Life (zoe) - What is the repeated pronoun? What is used four times. And each time what identifies an attribute that could be recognized by hearing, seeing or touching. John doubles down on the visual aspect (seen...looked at), which emphasizes John really did see the "What", the One which he goes on to identify as the Word of Life (phrase used in Php 2:16+). It is interesting that some translations capitalize "Word" while others do not. In context, I favor capitalizing Word for this "Word" is clearly a reference to the Lord Jesus Christ. John is saying essentially that the Word of Life became flesh, became a Man Who could be heard, seen and touched. He was not a phantom as deceivers taught (see 2Jn 1:6) (Cf Docetism). Why does John call Jesus the Word of Life? He is the Source of true life, eternal life, abundant life, life from the dead (resurrection life), etc. Did you notice the repeated pronouns in this first verse? WE is used 3 times and OUR once. What is John seeking to convey? It would seem as if he is speaking for all the other apostles who also had experienced all these things - heard, seen, looked at, touched.
1 João 1:2
Wuest adds that "“With” is an important word here. It is pros, which means “facing” and implies fellowship. All of which means that the life here referred to is a Person, for it requires a person to have fellowship. A mere abstraction can have no fellowship. The life here is none other than the Lord Jesus Himself who is said by John to have been in fellowship with the Father. (Eerdmans Publishing - used by permission) Vine adds that "The word pros, “with,” as in the first verse of the Gospel (John 1:1), signifies not merely an accompaniment, but a living, active relation to, and communion with, the Father. (Bolding added) W Hall Harris notes that "The author’s statement here that it was the eternal life that was with the Father echoes John 1:1 where it was the Word who was with the Father. Thus in 1Jn 1:1–4 it is the term life rather than word which refers to Jesus as He revealed Himself in His earthly career, including His person, words, works, death, and resurrection. This subtle shift in emphasis is precisely in keeping with the author’s stress on the importance of the earthly career of Jesus of Nazareth as the incarnate Word in his dispute with the opponents. (1, 2, 3 John - Comfort and Counsel for a Church in Crisis) Eternal Life which was (imperfect tense as in Jn 1:1+) with (pros = toward) the Father and was manifested (phaneroo - aorist - at a point in time) to us (Literally - "and the life appeared") - As previously noted, John's first use of "manifested" describes that which was previously invisible becoming visible in the incarnation of Jesus. The second use of "manifested" speaks of the spiritual eyes of John and the apostles being opened (by the Spirit) to see and discern the true character of Jesus the Man, His Message and His Mission. Let the acts of the offspring indicate similarity to the Father. -Augustine Vincent agrees adding that "The life was manifested, sets forth the unfolding of that fact in the various operations of life. The one (Ed: The first use of "manifested" in 1Jn 1:2) denotes the objective process of the incarnation as such, the other (Ed: The second use of "manifested" in 1Jn 1:2) the result of that process as related to human capacity of receiving and understanding it. ( Wuest writes "the incarnation of the Son of God was the making visible to human understanding, the life which God is." (Eerdmans Publishing - used by permission) Steven Cole (1 John 1:1-3 The Tests of True Christianity) amplifies Vincent's explanation of John's two uses of manifested, writing that… John states (1Jn 1:2), “the life was manifested,” and then repeats that this eternal life “was manifested to us” (the apostles). In other words, the apostles not only had Jesus Christ revealed to them in an objective, historical way; but also, He was manifested to them in a spiritual way as “the life, the eternal one” (literal translation of the Greek). God opened their eyes to see that the man, Jesus, was not just a godly man or a great teacher. It was revealed to them that He is “the Christ, the Son of the living God” (Matt. 16:16-17). Why didn’t the multitudes that heard the same teaching and saw the same miracles as the apostles also see and believe in Christ as the life-giving Savior? Jesus explained (Luke 10:21+) that the Father had hidden these things from the wise and revealed them to infants (see also, Mt 13:10-17+). Then (Luke 10:22+) He added, “All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him.” In a similar vein, Paul explained (2Cor. 4:4+), “… the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.” Unless God shines into our hearts to give sight (2Cor 4:6+), we cannot and will not see the truth about who Jesus Christ really is. At its core, TRUE CHRISTIANITY IS JESUS CHRIST REVEALED George G Findlay calls us to… observe the energy with which the apostle asserts THE ACTUALITY of the manifestation of the life of God in Jesus Christ. Thrice in three verses he reiterates, “we have seen” it, twice “we have heard”; and twice he repeats, “the life was manifested.” This stupendous fact has, naturally, always had its doubters and deniers. In any age of the world, and under any system of thought, such a revelation as that made in Jesus Christ was sure to be met with incredulity. It is equally opposed to the superstitions and to the skepticisms natural to the human mind. In truth, the mind that is not surprised and sometimes staggered by the claims of Christ and the doctrines of Christianity, that has not felt the shock they give to our ordinary experience and native convictions, has hardly awakened yet to their full import. John feels that the things he declares demand the strongest evidence. He has not believed them lightly, and he does not expect others to believe them lightly. This passage, like many besides in the New Testament record, goes to show that the apostles were well aware of the importance of historical truth; they were conscientious and jealously observant in regard to this cardinal requirement. Their faith was calm, rational, and sagacious. They were perfectly certain of the things they attested, and believed only upon commanding and irresistible proof, that covered the whole extent of the case. But the facts they built their faith upon are so largely of the spiritual order, that without a corresponding spiritual sense and faculty they can never be absolutely convincing. Already, in John’s old age, the solvents of philosophical analysis were being applied to the Gospel history and doctrine (Ed: E.g., the rise of Gnosticism). The Godhead incarnate, the manifestation of the infinite in the finite, was pronounced impossible and self-contradictory; we know beforehand, the wise of the world said, that it cannot be (cp 1Cor 1:25, 26, 27, 28, 29). The incarnation, the miracles, the resurrection, the ascension — what are they but a myth (2Ti 4:3, 4+), a beautiful poetic dream, a pictorial representation of spiritual truth, from which we must extract for ourselves a higher creed, leaving behind all the supernatural as so much mere wrappage and imaginative dress! So the Apostle John confronts them, and their like in every age, with his impressive and authoritative declaration. Behind him lies the whole weight of the character, intelligence, and disciplined experience of the witnesses of Jesus. Of what use was it for men at a distance to argue that this thing and that thing could not be? “I tell you,” says the great apostle, “we have seen Him with our eyes, we have heard Him with our very ears; we have touched and tested and handled these things at every point, and we know that they are so.” As he puts it, at the end of his letter, “We know that the Son of God is come; and He hath given us an understanding that we may know Him that is true.” (1Jn 5:20KJV) The men who have founded Christianity and written the New Testament were no fools. They knew what they were talking about. No dreamer, no fanatic, no deceiver, since the world began, ever wrote like the author of this Epistle. (1 John Commentary) Vine summarizes three facts about Jesus which John gives us in 1John 1:2… 1. The unoriginated existence of the Person. This is intimated in the repetition of the word “the Life,” with the addition of “eternal.” 2. His Godhood in relation to the Father. (As noted above) The word pros, “with,” as in the first verse of the Gospel, signifies not merely an accompaniment, but a living, active relation to, and communion with, the Father. 3. His manifestation through His incarnation. These opening statements of the epistle are convincing evidence of the authenticity of the apostolic testimony as recorded in the New Testament. There is complete absence of aiming at originality or concoction. They are plain, simple declarations of facts of experience, and bear the marks of genuineness. (Collected writings of W. E. Vine.) In 1Timothy 3:16 Paul records what was probably a hymn that the first century Christians sang, a hymn which testified to Jesus' appearance as the God Man THOUGHT - As an aside, the words we sing are so important to our soul and should be thoroughly "Bibliocentric" - Does this describe the songs you sing in worship? He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory. Compare Paul's words to the familiar (at least to some of us) "Apostle's Creed" (which was used by the church as early as A.D. 150) (As an aside, as you read and come to understand John's purpose for writing, you can begin to understand why the early church composed creeds - sadly the repeated recital of such creeds have had a tendency to become words simply mouthed rather than words truly believed. John would want them to be words we truly believe. You might want to take a moment now and prayerfully, ponderingly recite this ancient, albeit timeless, classic creed.) THE APOSTLE'S CREED I believe in God the Father Almighty, Maker of heaven and earth; And in Jesus Christ his only Son our Lord; Who was conceived by the Holy Ghost, born of the Virgin Mary, and suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, And sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of body; and the life everlasting. Amen. THREE COMPONENTS of the THE APOSTOLIC MESSAGE HAVE SEEN TESTIFY PROCLAIM Experience Testimony Announcement PERSONAL EXPERIENCE PUBLIC TESTIMONY PUBLIC PROCLAMATION THOUGHT - Is this apostolic pattern not a good pattern for all followers of Christ to emulate/imitate? See Him > Testify of Him > Proclaim Him! As we who have seen Jesus in His Word (cp 2Co 4:18, 2Co 5:7, Heb 11:1) taught by His Spirit practically live out His life in us enabled by His Spirit before the watching public, our supernaturally enabled conduct will give us a platform for public proclamation! (See related discussion of adorning the doctrine of God) We can preach a better sermon with our lives than with our lips The lost world reads us a great deal more than they read the Bible. Don't let your behavior contradict the belief you profess. We are illuminating the truth of the Gospel by our life and our lips. The message we proclaim with our lips should match the message we proclaim with our lives. Is my life "proclaiming" what my lips are "proclaiming"? It's the life behind our words that makes our testimony ring true. Don't let your life and your lips proclaim a mixed message! When actions and words agree, the message is loud and clear. Proclaim the Gospel of Jesus Christ and if necessary (IT IS ALWAYS NECESSARY) use words! God put us on earth to shine as lights, not to get used to the dark. You are writing a Gospel, A chapter each day, By the deeds that you do And the words that you say. Men read what you write, Whether faithful or true: Just what is the Gospel According to you? - Author unknown Time-Traveling Letters The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. 1 John 1:2 Today's Scripture & Insight : 1 John 1:1–8 More than a million young people take part in the International Letter-Writing Competition each year. In 2018, the theme of the competition was this: “Imagine you are a letter traveling through time. What message do you want to convey to your readers?” In the Bible, we have a collection of letters that—thanks to the inspiration and guidance of the Holy Spirit—have made their way through time to us. As the Christian church grew, Jesus’ disciples wrote to local churches across Europe and Asia Minor to help the people understand their new life in Christ; many of those letters were collected in the Bible we read today. If God wrote a letter to you today, what would it say? If you wrote a letter to a friend telling about how you’ve encountered the living God, what would it say? Thank You, Father, for the fellowship I have with You. The Witness Of Friends We have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us. —1 John 1:2 Today's Scripture : 1 John 1:1-7 Pulitzer Prize-winning author David Halberstam died in a traffic accident 5 months before the publication of his landmark book about the US war in Korea. In the days following the author’s death, fellow writers and colleagues volunteered to conduct a national book tour on his behalf. During every engagement, they paid tribute to Halberstam by reading from his new book and offering personal recollections of their friend. When it comes to conveying the essence and importance of a person, there’s no substitute for a friend. After the resurrection and ascension of Jesus Christ, His followers began to tell others about the unique Person they had known. “We have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us” (1 John 1:2). Their purpose was that others might come to know God the Father and Christ His Son (v.3). At times we may feel that witnessing to others about our faith in Christ is a frightening task or a burdensome duty. But talking about a Friend whose presence and influence have transformed our lives helps us see it in a new light. Lord, help us see, through transformed eyes, This world of people in despair; We want to reach out with Your love To tell them just how much You care. —Sper The more you love Jesus, the more you’ll talk about Him. Celebrate the Man - A survey of visitors at Walt Disney World in Orlando, Florida, revealed that many of the park’s guests under the age of 15 didn’t know that Walt Disney was a real person. They thought that “Disney” was just a company name. When corporate officials planned the celebrations commemorating the 100th anniversary of Walt Disney’s birth, they made a special effort to highlight the life and impact of the real man. With Christmas still a few weeks away, it’s not too early to ponder how we can celebrate the Savior’s birth in a way that helps others know that Jesus lived on this earth as a real man. What can we do to communicate that a baby born in Bethlehem was the one and only Son of God who gave His life to save us from sin? The apostle John, a companion of Jesus, taught that to live as a forgiven, transformed person is the best testimony we can give that Jesus was truly the Son of God, a real person. He wrote, “If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1Jn 1:7). And “He who loves his brother abides in the light” (1Jn 2:10). Putting It Into Practice What does it mean to "walk in the light"? Review these verses for insight: Ephesians 5:8-10; Colossians 3:12-15; James 3:17; 1 Peter 1:15-16. Does your life shed light or cast shadows? Contact - We… declare to you that eternal life which was with the Father and was manifested to us. —1John1:2 When Apollo 11 neared the moon in July 1969, the editors of The New York Times felt their coverage of the first step on lunar soil should go beyond headlines and photos to embrace an achievement shared by all humanity. So they asked Pulitzer Prize-winner Archibald MacLeish to write a poem. The day after Neil Armstrong and Edwin Aldrin Jr. walked on the moon, the front page contained these words: You were a wonder to us, unattainable, A longing past the reach of longing, A light beyond our light, our lives— Perhaps a meaning to us … Our hands have touched you in your depth of night. That day, through the hands of others, we "touched the moon." The apostle John wrote some memorable words about an even more significant historical event—the visit of God’s Son to this planet. He wrote, That which was from the beginning, Which we have heard, Which we have seen with our eyes, Which we have looked upon, and our hands have handled, concerning the Word of Life… we declare to you (1Jn 1:1,3). John touched Jesus. And today, so can we. As surely as John held Him in the flesh, we can grasp the Son of God through faith. We too can experience the joy of having a close relationship with the Father and the Son (1Jn 1:3, 4). We can come to Jesus because Jesus came to us. DON'T BE FOOLED BY IMITATIONS - Warren Wiersbe There are two kinds of children in this world: the children of God and the children of the devil (3:10). You would think that a "child of the devil" would be a person who lives in gross sin, but such is not always the case. An unbeliever is a "child of the devil." He may be moral and even religious; he may be a counterfeit Christian. But because he has never been "born of God" and experienced spiritual life personally, he is still Satan's "child." A counterfeit Christian—and they are common—is something like a counterfeit ten-dollar bill. Suppose you have a counterfeit bill and actually think it is genuine. You use it to pay for a tank of gas. The gas station manager uses the bill to buy supplies. The supplier uses the bill to pay the grocer. The grocer bundles the bill up with forty-nine other ten-dollar bills and takes it to the bank. And the teller says, "I'm sorry, but this bill is a counterfeit." That ten-dollar bill may have done a lot of good while it was in circulation, but when it arrived at the bank it was exposed for what it really was, and put out of circulation. So with a counterfeit Christian. He may do many good things in this life, but when he faces the final judgment he will be rejected. Each of us must ask himself honestly, "Am I a true child of God or am I a counterfeit Christian? Have I truly been born of God?" Applying God's Truth: 1. Was there a time in your life when you were moral, or even religious, yet not a "child of God"? If so, what happened to help you see your situation more clearly? 2. By what characteristics do you identify "counterfeit Christians" with whom you might come into contact? 3. Even when one's Christian commitment is genuine, what are some "counterfeit" behaviors that can affect spiritual growth? (Borrow Pause for power : a 365-day journey through the Scriptures) The Needed Antenna - How would you answer the question, “What is the meaning of life?” Jonathan Gabay of England has published a book containing the answers of well-known individuals to that query. One of them, a church leader, gave an arresting testimony. As a child, he says, he watched his family’s black and white TV, wishing that he could get a clearer picture. But he was glad they had even that unsatisfactory set. Then his family learned that an outside antenna was needed. “Suddenly,” he said, “we found that we could get clear and distinct pictures. Our enjoyment was transformed.” Then he draws this comparison: “Life without a relationship with God through Jesus Christ is like the television without the antenna.” Without a knowledge of God and His purposes revealed in Scripture and in Jesus Christ, we finite humans with our sin-darkened minds have at best a blurred picture of the invisible, holy Creator. But when we pick up the Bible and encounter Jesus, the Man who was God-in-the-flesh, the fuzziness vanishes. As the Savior Himself declared, “He who has seen Me has seen the Father” (Jn 14:9). O send Thy Spirit, Lord, now unto me, That He may touch my eyes and make me see; Show me the truth concealed within Thy Word, And in Thy book revealed I see Thee, Lord. —Lathbury You can't get a clear picture of Christ unless you see Him in the Bible!
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Wuest adds that "this life that God is, is not to be defined as merely animation, but as definitely ethical in its content. God is not the mere reason for the universe, as the Greeks thought, but a Person with the characteristics and qualities of a divine Person. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. The message of John is that since the believer is a partaker of this life, it is an absolute necessity that he show the ethical and spiritual qualities that are part of the essential nature of God, in his own life. If these are entirely absent, John says, that person is devoid of the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what our lives should be in holiness, self-sacrifice, humility, and love. (Eerdmans Publishing - used by permission) As someone has well written "Life with Christ is an endless hope, without Him a hopeless end." Genuine, fulfilling, lasting, meaningful life is to be found only in our mystical union, our perfect oneness, our new covenant bond with "the Life" Jesus Christ the Son of God.
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Wuest: And this aforementioned life was made visible, and we have seen it with discernment and have it in our mind’s eye, and are bearing witness and bringing back to you a message concerning the life, the eternal life, which is of such a nature as to have been in fellowship with the Father and was made visible to us. (Eerdmans Publishing - used by permission) Young's Literal: and the Life was manifested, and we have seen, and do testify, and declare to you the Life, the age-during, which was with the Father, and was manifested to us the life: 1Jn 5:11,20 Jn 1:4 11:25,26 14:6 manifested: 1Jn 3:5,8 Ro 16:25,26 1Ti 3:16 2Ti 1:10 Tit 1:2 testify: Jn 15:27 21:14 Ac 1:22 2:32 3:15 5:32 10:41 1Pe 5:1 proclaim: 1Jn 5:20 eternal: Jn 17:3 1 John 1 Resources THE INFINITE BECOMES FINITE NET Bible Note - In the Greek text the prologue to 1 John 1:1-4 makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. And (kai) - Note that many of the translations omit this conjunction "and" (e.g., see ESV above). And (kai) points to another thought added to what has already been said, affirming the historical appearing and eternal nature of “the life” just mentioned. Kistemaker writes that "To be sure, this conjunction (kai = "and") conveys an affirmative intent that can be translated "indeed." That is, "indeed the life appeared." (New Testament Commentary - James, Epistles of John, Peter, and Jude) And the life (zoe) was manifested (phaneroo - aorist - at a point in time), and we have seen (horao) and testify (martureo) and proclaim (apaggello - present tense) to you the eternal (aionios) life (zoe), which was (imperfect tense as in Jn 1:1+) with (pros = toward) the Father and was manifested (phaneroo - aorist - at a point in time) to us John is confirming and amplifying 1Jn 1:1, especially explaining the word Life. Many commentators consider verse 2 a parenthesis (a "parenthetical remark"), in which John pauses so to speak to make an explanatory comment on what he has just stated in verse 1, and then resumes his train of thought in 1Jn 1:3. The eternal life is another way to say Jesus Christ. The Life - What life? The Life of Christ Who is Life. Notice John's repetition for emphasis -- "The Word of Life"… "The Life"… "The Eternal Life." In short order John emphasizes Jesus is the personification of life. All uses of "Life" in 1John - 1 John 1:1, 1:2, 2:16, 2:25, 3:14, 15, 16, 5:11, 12, 13, 16, 20 Ligon Duncan notes that "Verse 2 is a very important pause (parenthesis) though, because in it he says that the blessed life, the joyful life, the meaningful life, eternal life and fellowship with God was manifested objectively in Jesus Christ. Here’s how he puts it. “The life was manifested and we have seen and testify and proclaim to you the eternal life which was with the Father and was manifested to us.” He pauses and he is telling you that the eternal word entered our space and time and was made manifest to men. In particular, he is stressing that we, that apostles, have seen and testify and proclaim the Jesus who was visibly manifested in the flesh. (1 John 1:1-4 The Word of Life Appeared to Us) The life (zoe) was manifested (revealed, has appeared - phaneroo) - Jesus Christ Who has always been God, became manifest in Human History as a flesh and blood Man, Who was seen by John. This is John's "shorthand" description of the incarnation of Christ. John's description parallels Paul's description stating that Jesus was "made in the likeness and men" (Phil 2:7+) and was "found in appearance as a man" (Phil 2:8+). The life Jesus manifested before His family, His disciples, and the world was a supernatural, eternal life, the life of God Himself. Wuest explains "This life which is invisible was made visible to the human race through the humanity of our Lord. We put light which is invisible through a prism, break it up into its component parts, and it becomes visible. The beauty of the life that God is, broken up into its various parts such as love, grace, humility, kindness, etc., is seen through the prism of the human life of our Lord. (Eerdmans Publishing - used by permission) Near the end of this letter John again writes how one attains real life, eternal life in this short life on earth… And the witness is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life. (1Jn 5:11,12+) In his Gospel John notes that the Word had life writing that… IN the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being by Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the light of men. (Jn 1:1-4+) Later in this same Gospel Jesus declared that… just as the Father has life in Himself, even so He gave to the Son also to have life in Himself (Jn 5:26+) Preparatory to His resurrection of Lazarus Jesus declared to Martha… Jesus said to her, “I am the resurrection and the life; he who believes in Me shall live even if he dies, 26 and everyone who lives and believes in Me shall never die. Do you believe this?” (Jn 11:25-26+) Paul adds that Christ Jesus… has been revealed (phaneroo - manifested, made visible) by the appearing of our Savior Christ Jesus (The Historical Fact of Jesus birth - His incarnation), Who abolished death, and brought life (Jesus is the essence of Life which parallels John's description of Him in 1Jn 1:2 as "the Eternal Life") and immortality to light (to a world in spiritual darkness) through the Gospel (2Ti 1:10+). Manifested (5319)(phaneroo from the adjective phanerós = manifest, visible, conspicuous from the verb phaino = to give light; to illuminate; to become visible from the noun phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known or to clearly reveal giving an external manifestation to the senses which is visible to all. Thayer adds that phaneroo means “to make manifest or visible or known what has been hidden or unknown”. Note that the idea of to be manifested in the Scriptural sense means more than just to appear. For example, a person may appear in a false guise or without a disclosure of what he truly is (this is especially the meaning of phaneroo, see, e.g., John 3:21; 1Co 4:5; 2Cor. 5:10, 11; Ep 5:13). Thus as used of Jesus, phaneroo conveys the sense of Him being revealed in His true character. In 1Jn 1:2 John, the apostle uses phaneroo to describe the revelation of the Lord at His first coming and in Col. 3:4+ the apostle Paul employs the same verb (phaneroo) to describe His Second Coming. Kistemaker writes that "To be sure, this conjunction (kai = "and") conveys an affirmative intent that can be translated "indeed." That is, "indeed the life appeared." (New Testament Commentary - James, Epistles of John, Peter, and Jude) Phaneroo is frequently used in the Gospel of John to refer to Jesus’ revelation of Himself to His disciples (John 2:11, 21:1; 21:14). PHANEROO IN JOHN'S WRITINGS - Jn. 1:31; Jn. 2:11; Jn. 3:21; Jn. 7:4; Jn. 9:3; Jn. 17:6; Jn. 21:1; Jn. 21:14; 1 Jn. 1:2; 1 Jn. 2:19; 1 Jn. 2:28; 1 Jn. 3:2; 1 Jn. 3:5; 1 Jn. 3:8; 1 Jn. 4:9; Rev. 3:18; Rev. 15:4 Marvin Vincent has this note on phaneroo…Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, 14; John 1:31; 2:11; 1Pet. 1:20; 1John 1:2). Of the works of Christ (John 2:11; 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Col. 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Rom. 1:19). Of His manifestation in Christ (1 Tim. 3:16). Of His righteousness (Rom. 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2Cor. 3:3; 5:11). In the judgment (2Cor 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. (
1 João 1:3
Wuest explains "means “facing” and implies fellowship. All of which means that the life ("the Eternal Life") here referred to is a Person, for it requires a person to have fellowship. A mere abstraction can have no fellowship. The life here is none other than the Lord Jesus Himself Who is said by John to have been in fellowship with the Father." Toon explains that "the fact and experience of Christian fellowship only exists because God the Father through Jesus Christ, the Son, and by/in the Spirit has established in grace a relation (a "new covenant") with humankind. Those who believe the gospel of the resurrection are united in the Spirit through the Son to the Father. The relation leads to the reality of relatedness and thus to an experienced relationship (a "communion") between man and God. And those who are thus "in Christ" (as the apostle Paul often states) are in communion not only with Jesus Christ (and the Father) in the Spirit but also with one another. This relatedness, relationship, and communion is fellowship. (Ibid) D Edmond Hiebert amplifies Vincent's comments - The true grandeur of this vertical fellowship (God with man) is grounded in the fact that it is “with the Father, and with His Son Jesus Christ (Greek literally reads "with the Son His)”. The repetition of both the preposition ("with" = meta) and the definite article ("the") emphatically marks the distinction and equality of the Father and the Son. Both the Father and the Son are one in Godhood. The preposition meta marks the thought of association between the persons involved in the fellowship. Dammers remarks that the thought is of “communion with God, not absorption in Him; a vital distinction to make in Hindu and Buddhist lands today as it was in John’s Hellenistic world.” (Online An Exposition of 1 John 1:1-4 - excellent) Colin Kruse writes that "Christian fellowship is primarily a fellowship with God the Father through Jesus Christ his Son. The priority of the Father in this statement reflects the Johannine understanding of things. In the Fourth Gospel even eternal life is defined in similar terms: ‘Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent’ (John 17:3)." (See The Letters of John - Page 58) R C H
1 João 1:3
Wuest: That which we have seen with discernment and at present is in our mind’s eye, and that which we have heard and at present is ringing in our ears, we are reporting also to you, in order that as for you also, you may be participating jointly in common with us [in our first-hand knowledge of the life of our Lord]. And the fellowship indeed which is ours, is with the Father and with His Son, Jesus Christ. Young's Literal: that which we have seen and heard declare we to you, that ye also may have fellowship with us, and our fellowship is with the Father, and with His Son Jesus Christ; which we have heard: 1Jn 1:1 Ac 4:20 proclaim: 1Jn 1:5 Ps 2:7 Ps 22:22 Isa 66:19 Jn 17:25 Ac 13:32,41 20:27 1Co 15:1 Heb 2:12 you also: Ac 2:42 Ro 15:27 Eph 3:6 Php 1:7 2:1 1Ti 6:2 Heb 3:1 1Pe 5:1 See Westminster Confession 26.1; Heidelberg Catechism 55 1 John 1 Resources Related Passages: Acts 4:20+ for we cannot stop speaking about what we have seen and heard.” PROCLAMATION OF EAR & EYE WITNESS Most commentators interpret verse 3 as John picking back up with verse 1 after the parenthetical statement in verse 2. It can be illustrated this way: Verse 1---Parenthesis of Verse 2---Continuation of verse 1 in verse 3. Hiebert summarizes verses 3 and 4 - In 1Jn 1:3, 4 John advanced to the crucial significance of the Incarnation for himself and his readers. He summarized the content of the proclamation (1Jn 1:3a), indicated their aim in making that proclamation (1Jn 1:3b), asserted the true nature of their fellowship (1Jn 1:3c), and stated the intended goal in writing (1Jn 1:4). (Online An Exposition of 1 John 1:1-4 - excellent) Spurgeon rightly exclaims concerning the apostle John - What a leap from the fisherman to the Father’s throne, from the poor, despised son of Zebedee up to the King of Kings! Oh, John, we would have fellowship with thee now! We will have fellowship with thy scorn and spitting (See editorial note), that we may have fellowship with thee, and with the Father, and his Son Jesus Christ. THOUGHT: Assuming John wrote his epistles about 90AD, it was not long after penning this epistle that he was exiled to the Isle of Patmos "because of the Word of God and the testimony of Jesus" Rev 1:9+. May we who desire fellowship with Him, be enabled to be willing to count the cost. Amen. What we have seen (horao - perfect tense = abiding effect) and heard (akouo) - Phillips = "We repeat, we really saw and heard what we are now writing to you about." John links 1Jn 1:3 with 1Jn 1:1 by repeating his statements about seeing and hearing Christ (he reverses the order placing sight before sound in this verse).
1 João 1:4
Wuest: And these things, as for us, we are writing in order that our joy, having been filled completely full in times past may persist in that state of fullness through present time. Young's Literal: and these things we write to you, that your joy may be full. that: Isa 61:10 Hab 3:17, 3:18 Jn 15:11 16:24 2Co 1:24 Eph 3:19 Php 1:25,26 2Jn 1:12 1 John 1 Resources JOHN'S PRESCRIPTION FOR JOY These things we write, so that our joy may be made complete - What things? Mortimer Adler among others helped me develop a questioning mindset as I read, seeking to read actively rather than passively. Adler wrote… Strictly, all reading is active. What we call passive is simply less active. Reading is better or worse according as it is more or less active. And one reader is better than another in proportion as he is capable of a greater range of activity in reading. (How to Read a Book - online) Comment: Dear Christian reader let me encourage you to strongly consider learning the skills of inductive Bible study and spending the rest of your life practicing them on the Scriptures. I can assure you of two things (among many other things I will not mention): (1) It will take diligence and effort to develop an "inductive" (especially an "observational") mindset as you read God's Word but (2) The benefits in this life and the rewards in the next will make it more than worth the effort you invest! These things we write - What things? (Try to develop the "discipline of dialoguing" with the Biblical text, maintaining an inquisitive, questioning mindset with the assurance that your Instructor, the Spirit of Christ [Jn 14:26, 16:13, 14, 15, 1Jn 2:20, 27 where "anointing" refers to the Spirit] will never be "stumped" by your inquisitive questions!) You may have arrived at two answers - (1) The truths John has just recorded in the prologue (1Jn 1:1-4) or (2) All that John has written in his epistle. Notice how John's words parallel those of Jesus in His "Upper Room Discourse" to His disciples the night before His crucifixion… These things I have spoken to you (compare John's phrase "these things we write"), that (hina - introducing a purpose clause just as John does in 1Jn 1:4 - see discussion of terms of conclusion) My joy may be (Verb = meno = more literally "may abide") in you, and that your joy may be made full (Jesus uses the same verb as John - pleroo). (John 15:11) Comment: What are "these things" to which Jesus refers (Remember to interrogate the text with the 5W/H'S)? Clearly we must read the preceding context of John 15:1-10 which gives part of the answer. Ten times in those verses Jesus used the same verb "meno" which He uses in Jn 15:11 to describe His joy abiding in His disciples. It follows as we abide in Him, His joy abides in us. In identifying "these things" it is not unreasonable to expand the context to include chapters 13 and 14, considering that Jesus' private discourse to His disciples begins in John 13 and includes His promises to them in John 14 (not the least of which was "another Helper", the Holy Spirit, the Source of supernatural joy - cp Jn 14:16, 26, 27, et al). John repeatedly refers to writing in First John. Read each of these uses below observing who is addressed, what is the truth stated and why is it given. As you work through these passages, you will begin to gain insight in the purpose (purposes) for John's epistle. At the end of this list of passage is an "answer key" for you to compare your observations. Enjoy! 1 John 1:4 And these things we write, so that our joy may be made complete. 1 John 2:1 My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 1 John 2:7 Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 1 John 2:8 On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away, and the true light is already shining. 1 John 2:12 I am writing to you, little children, because your sins are forgiven you for His name's sake. 1 John 2:13 I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. I have written to you, children, because you know the Father. 1 John 2:14 I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. 1 John 2:21 I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. 1 John 2:26 These things I have written to you concerning those who are trying to deceive you. 1 John 5:13 These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life. "Answer Key" - From these verses we see John wrote this epistle so that (1) their joy would be complete (1Jn 1:4), (2) that we might not live habitually in sin (1Jn 2:1), (3) that we might not be deceived (1Jn 2:26) and (4) that we might be assured of our salvation in Christ. (1Jn 5:13) Note especially… These things I have written to you concerning those who are trying to deceive you. (1Jn 2:26, cp 2Jn 1:7) Comment: Does this passage not give you a clue as to one of John's purposes for writing this letter? Could this have anything to do with John desiring for their (and his) joy to be made complete? Was something or someone disturbing their joy? Obviously, the answer is "yes" for John is aware of the fact that false teachers are trying to deceive the believers, trying to lead them astray from the Truth and into error. Will that result in "disturbance" of their joy? If you have even fallen prey to a false teacher, you know by experience what happened to your "joy"! And so John is writing truth to counter the deception. Spurgeon (in his expository remarks) writes… Hear ye this, ye people of God! The object of the revelation of Jesus Christ is that you may have joy, — yea, that you may have a heart full of joy, and that you may know what full joy means; for, here below, we get but drops and dashes of joy, unless we are brought into fellowship with God through Jesus Christ; and, then, we have the very joy of God in our souls. Oh, the delight of it! Oh, that you could all know it to the full! 4. And these things write we unto you, that your joy may be full. I infer from this that everything which is revealed to us in Scripture has for its intention the filling up of the Christian's joy “There,” the apostle seems to say, “if you have doubts, they will kill your joy. Doubt is a great joy-killer; but we have seen him, we have heard him, we have handled him who is the fountain of all true joy. Let no doubts come into your hearts, for these are well-attested facts of which we speak. We live still,” saith John,-though, perhaps, when he wrote, he may have been the last survivor of the eleven,-”we live still, by our testimony concerning Christ, to confirm your faith, that your joy may be full.” Some Christians have joy, but there are only a few drops in the bottom of their cup; but the Scriptures were written, and more especially the doctrine of an Incarnate God is revealed to us, that our joy may be full. Why, if you have nothing else to make you glad the feet that Jesus has become brother to you, arrayed in your flesh, should make your joy full. N. Hardy writes that… there are but two ways of declaring the Gospel, to wit, sermo and scriptio, word and writing, by the tongue and the pen, this latter is that which the apostle principally intends. True fellowship with one another and with God is the basis for true joy. Notice that the recipients of this letter are believers ("you who believe" 1Jn 5:13). Dear reader, if you are a believer, than you can know that this letter is also written to you. It therefore behooves all of us as believers to read and re-read this short letter, not mechanically, but as an act of devotion, reading it as we would a love letter, and as we do, we can be assured that it will literally transform our life! Do you believe this? If not, I dare you to take the "First John Challenge" and spend a month (or longer) reading, memorizing, meditating, discussing, teaching the words of this short and simple yet deep and profound letter. Your life, your "zoe", will never be the same! Although this is repetition, let me ask you again "Why did John write this letter according to 1John 1:4?" Notice the conjunction "so that". Whenever you encounter a "so that" take a moment to ask "so what?" -- try to discern what the writer is concluding or what is his purpose. In this verse John's desire for his readers is that their "joy may be made complete." Actually, he writes "our joy" implying that his joy would be made complete only when his readers experienced that same joy. As one who disciples men, I know that my joy is always impacted when I hear about one of my young disciples straying from the flock, turning to the left and/or the right, rather than walking straight ahead in God's Word of Truth (Dt 5:32, 28:14, read especially Josh 1:7, 23:6, 7, 8, godly King Josiah = 2Ki 22:2, Pr 4:27). Wayne
1 João 1:5
Wuest explains the significance of anarthrous in the phrase God is light - "The message is “God is light” (AV). As it stands, the statement is to the effect that God is an abstraction, for light is non-personal and an abstraction. That statement is not true. The word “light” (phōs) in the Greek text is without the article (anarthrous). The rule of Greek grammar is that the absence of the definite article shows quality, nature, or essence. What the inspired apostle said was, “God as to His nature, essence, character, is light.” That is, “God as a Person has a character or nature that partakes of light.” That light, of course, is not physical light, for John in the context is speaking of spiritual things. That light is ethical, spiritual, moral. Then John strengthens his assertion by saying, “And darkness in Him does not exist, not even one bit.” (Eerdmans Publishing - used by permission) Lightner points out the practical implication of God is light - Throughout Scripture light refers to holiness and is in direct contrast to sin or darkness. Christ's declaration then that God is light speaks of the Father's absolute holiness. Therefore, to think such a God would allow sin or lawlessness to go unjudged is unthinkable. Note that the inspired text does not say God emits light, is a light, is like light but that He is light (but see Hiebert's comments below). John goes on in the next two verses to explain that this Divine light is the basis for testing one's fellowship. Walk in the darkness and you have no fellowship. Walk in the light and you have fellowship with God and one another. And as someone has well said "The man who walks with God always gets to his destination." Kistemaker amplifies the preceding comments emphasizing that "God is not a light among many other lights; He is not a light-bearer; God does not have light as one of His characteristics, but He is light; and although He created light (Ge 1:3), He Himself is uncreated light. Moreover, the light of God is visible in Jesus, Who said, “I am the Light of the world” (John 8:12). In the Nicene Creed, the church confesses Jesus Christ as "God of God, Light of Light." In Jesus we see God’s eternal light. From the moment of His birth to the time of His resurrection, the life of Jesus was filled with God’s light. “Jesus was completely and absolutely transparent with the Light of God.” And whoever has seen Jesus has seen the Father (John 14:9). (Simon J. Kistemaker: New Testament Commentary - James, Epistles of John, Peter, and Jude) Webster's 1828 Dictionary defines essence as "That which constitutes the particular nature of a being or substance, or of a genus, and which distinguishes it from all others." Newer editions add "the permanent as contrasted with the accidental element of being; the individual, real, or ultimate nature of a thing… " Some commentators feel that God is light is a reference to His glory, which in the Old Testament was frequently manifest as the Shekinah glory cloud. I certainly would not argue with this interpretation for the idea behind "glory" is to give a proper impression of God. Williamson writes that "'true light; is both a necessity that belongs to God’s moral nature and the source of all moral illumination." While the other NT writers describe the attributes and activities of God, the apostle John is the only one to make three assertions concerning the nature of God (there is one other in Heb 12:29 "God is consuming fire.") God is spirit (John 4:24), God is light (1 John 1:5), God is love (1 John 4:8, 16) Alfred Plummer comments on John's three statements about God "There are three statements in the Bible which stand alone as revelations of the Nature of God, and they are all in the writings of S. John: ‘God is spirit’ (John 4:24); ‘God is light’, and ‘God is love’ (1 John 4:8). In all these momentous statements the predicate has no article (anarthrous - see comment below), either definite or indefinite. We are not told that God is the Spirit, or the Light, or the Love: nor (in all probability) that He is a Spirit, or a light. But ‘God is spirit, is light, is love’: spirit, light, love are His very Nature. They are not mere attributes, like mercy and justice: they are Himself. They are probably the nearest approach to a definition of God that the human mind could frame or comprehend: and in the history of thought and religion they are unique. The more we consider them, the more they satisfy us. The simplest intellect can understand their meaning; the subtlest cannot exhaust it. No philosophy, no religion, not even the Jewish, had risen to the truth that God is light. (1 John 1 Commentary) Comment: As an aside, we hear many today describe God as love and theologically they are absolutely correct. But we must be "fair and balanced" in our theology, for God is also Light (~Holy). In truth God is Light and Love. His love is Holy Love, balanced by Who He is in His nature and essence. His love is not a sentimental feeling that condones sins and pampers sinners… which is the deceptive trap we can fall into if we emphasize God is Love and forgets God is Light! Stated another way,
1 João 1:5
Wuest: And it is this message which we have heard from Him and at present is ringing in our ears and we are bringing back tidings to you, that God as to His nature is light, and darkness in Him does not exist, not even one particle. Young's Literal: And this is the message that we have heard from Him, and announce to you, that God is light, and darkness in Him is not at all the message: 1Jn 3:11 1Co 11:23 1 John 1 Resources JOHN'S MESSAGE GOD IS LIGHT WITHOUT DARKNESS This is the message (aggelia/angelia) we have heard (akouo - perfect tense - heard in past, still "ringing" in our ears) from Him (Jesus Christ) and announce (anagello - present tense) to you, that God (theos) is (present tense - continually) Light (phos), and in Him (God) there is (present tense) (ouk - absolutely) no darkness (skotia) at all (oudeis = absolutely nothing at all) - Jesus conveyed to the apostles that the essence of God is light without a hint of darkness. This will be discussed phrase by phrase in the following comments. Brian Bill (Walk the Talk) has a simple but accurate summary of John's profound prologue 1Jn 1:1-4 - (1) Christianity is fact, not fiction. (1Jn 1:1), (2) Christianity is proclaimed, not private. (1Jn 1:2), (3) Christianity is shared, not selfish. (1Jn 1:3), (4) Christianity is rejoicing, not repressive. (1Jn 1:4) David Legge has another summary of John's prologue - Christ, Community and Communion -- Jesus must be encountered -- Jesus must be experienced --- Jesus must be expressed Note that while the comments on 1 John 1:5 are on a separate page, this is somewhat misleading because the truth of this verse is intimately associated with John's discussion of fellowship in 1 John 1:6-7 (see comments on 1Jn 1:6-7). So keep this important context in mind as you read the notes on 1 John 1:5. Proper doctrine should always produce proper practice. The doctrinal truth that John presents in this verse about God as light is preparatory for the practice of this truth as described in the next two verses, first negatively (conduct [pictured as "walking"] not in keeping with the doctrine that God is light 1Jn 1:6) and then positively (1Jn 1:7). John's point is that since God is light, only those whose conduct can be described as "walking in the light" can enjoy fellowship with God (and other believers). Brooke amplifies this important point writing that Walking in darkness must exclude from the fellowship of Him “in Whom is no darkness at all.” Conduct is not the matter of indifference that in some of the teaching of the time it was made out to be (Ed: Or is being "made out to be" even in modern times - See "A Word of Caution"). (A Critical and Exegetical Commentary on the Johannine Epistles) Smalley sees this verse as the beginning of the first major division (after the "prologue" of 1Jn 1:1-4) of this letter… The two main divisions of the letter set out these conditions and exhort the readers to live in the light (1Jn 1:5-2:29) as children of God (1Jn 3:1-5:13). (1, 2, 3 John - Word Biblical Commentary) Hiebert comments on the difficulty in outlining First John, observing that "Following the weighty and difficult opening paragraph (1Jn 1:1-4), John launched into his discussion. It is exceedingly difficult to present a logical analysis of the body of the epistle (1Jn 1:5-5:12). Attempts to analyze its contents are like attempts to analyze the face of the sky: “There is contrast, and yet there is harmony; variety and yet order; fixedness, and yet ceaseless change; a monotony which sooths without wearying us, because the frequent repetitions come to us as things that are both new and old.” (Alfred Plummer 1 John 1 Commentary)…John began by discussing the test of fellowship with God (1Jn 1:5-2:17). Grounded in the nature of God as light (1Jn 1:5), this test “is largely directed against the Gnostic doctrine that to the man of enlightenment all conduct is morally indifferent.” (Plummer) In 1Jn 1:6-10 he showed how sin hinders fellowship and he provided the corrective; in 1Jn 2:1-2 he set forth the divine provision for maintaining fellowship, and in 1Jn 2:3-17 he presented signs of fellowship maintained. (1 John 1:5-2-6 Exposition - excellent) I Howard Marshall introduces his comments on this verse noting that "Although the prologue to the Epistle (1Jn 1:1-4) has given strong hints that the problem facing the writer was the existence of doubts about the historical revelation of God the Father in His Son, Jesus Christ, he begins his main discussion at a different point. His aim was that his readers might stand in a position of real fellowship with himself and so with God and Jesus. But there are conditions attached to such fellowship, and in addition to the doctrinal condition already hinted at (which will be developed later) there is also a moral condition which arises out of the character of God. (BORROW The Epistles of John The New International Commentary on the New Testament) Roy Gingrich writes that in the body of the epistle (1Jn 1:5-5:12) - John gives a series of tests to determine whether a person is a Christian or a non-Christian (these tests are numerous and varied but they center around three main tests: (1) the theological test, confessing that Jesus is the Christ come in the flesh; (2) the moral test, doing righteousness; and (3) the social test, loving one’s brethren. John provides these tests that the readers might use them: (1) to test their religious instructors; (2) to test their professing brethren and (3) to test themselves. Today, these tests may be used for the same three purposes.) THE FIRST TEST FOR BEING A CHRISTIAN-Walking in the light (1Jn 1:5–7) Now we have a test to determine who is and who is not in fellowship with the Father and so a test to determine who is and who is not a Christian, for only those who have fellowship with the Father are true Christians. The word “fellowship” in these verses has reference to positional fellowship, a fellowship which includes all believers but which excludes all unbelievers. Where we walk determines whether we are in positional fellowship with God; how we walk within this positional fellowship determines whether we are in experiential fellowship with God. Robert Candlish introduces this next section writing that "Having explained the general aim of his book—to make his readers, as disciples, partakers of the same fellowship which he and his fellow-apostles had with the Father and with His Son Jesus Christ, and of the fulness of joy in the Lord which that implies,—the writer proceeds to open up the nature and character of this fellowship of joy. He begins by laying down the first and primary condition of it, the fundamentally necessary qualification for its possession, that without which it cannot be. It is light; the fellowship must be a fellowship in light. In the verses now before us (1Jn 1:5-7), John, gives the ground or reason of his primary and fundamental condition,—that the fellowship must be a fellowship in light; and shows how it rests, not on any merely arbitrary or sovereign ordinance of God, but on His very nature and essential perfection. Accordingly, in that view, we have first a solemn message, next a faithful warning, and lastly a gracious assurance. These are the three steps in this high argument; a solemn message in the fifth verse; a faithful warning in the sixth (1Jn 1:6); and a gracious assurance in the seventh (1Jn 1:7). (1 John 1 Commentary) THE GOOD NEWS This is the message (aggelia/angelia) we have heard (akouo - perfect tense - heard in past, still "ringing" in our ears) - The Greek sentence begins with the connective conjunction kai which is usually translated "and", and so this verse literally begins "And this is the message… " Neither the generally literal NAS or ESV translate the kai for reasons unclear to me. This is the third time in this introductory section John uses the verb "heard" (1Jn 1:1, 1Jn 1:3) and he again uses the perfect tense which signifies that this message was heard by him in the past and is "still ringing in his ears" so to speak. Stated another way, the perfect tense indicates the abiding results of the hearing. John is making it clear that this message is not something he fabricated but is straight from the lips of the Lord! John's affirmation of the veracity and authenticity of his message is similar to Paul's in Galatians… For I would have you know, brethren, that the Gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ. (Galatians 1:11, 12+) Comment: It is worth noting that the Greek word for Gospel, euaggelion/euangelion is derived from eu (good) and aggello (to tell, declare proclaim), aggello being the same root for John's words "message" and "announce." This would lend support to the NET Bible's addition of the word "Gospel" in their translation ("Now this is the Gospel message we have heard from Him"). The NET Bible amplifies the text adding the word "Gospel" "Now this is the Gospel message we have heard from Him and announce to you: God is light, and in Him there is no darkness at all." The NET Note adds: The kai at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from Him and announce to you,” which echoes similar phrases in 1Jn 1:2 and 1Jn 1:3. The word “Gospel” is not in the Greek text but is supplied to clarify the meaning. This is the message - this opening is a common pattern in John's writings… “And this is the judgment, that the light is come into the world… " (Jn 3:19) “This is My commandment, that you love one another… " (Jn 15:12) "And this is eternal life, that they may know Thee… " (Jn 17:3) Compare similar phrasing in 1Jn 3:11, 23, 5:3, 11, 14; 2Jn 6 Alfred Plummer comments that John's idea is… "This is what it consists in, This is the sum and substance of it’… Once more we have a striking parallel between Gospel and Epistle: the Gospel opens with a sentence very similar in form; ‘And the witness of John is this’ (John 1:19). All these similarities strengthen the belief that the two were written" by the same author. (1 John 1 Commentary) From Him - In context of the first four verses which emphasize the historical appearance of God's Son Jesus Christ, "Him" refers to Jesus. The NLT has "this is the message we heard from Jesus." As an aside, it is interesting to me that some versions do not capitalize "Him" (ESV, KJV, NET, NIV) as does the NAS and Young's Literal. Throughout the notes on this website, you will find that I have chosen to always capitalize any nouns or pronouns that clearly refer to Jesus Christ, as my way of honoring and respecting the single most important Person in time and eternity. John as an apostle who has personally interacted with Jesus is not giving secondhand testimony. He has not invented this message, but heard it from God Himself through His Son. John's testimony about Jesus is not based on hearsay or clever reasoning but truth which was received directly from the Lord Jesus Christ Who is the essence of Truth (Jn 1:14, 14:6). Why is this so important? As W E Vine states "John’s statement is set in sharp contrast to the various deductions of the Gnostic teachers." In fairness, it should be noted that one could also consider "from Him" as from the Father rather than the Son. In that regard the NET Bible writes… The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of Whom are mentioned at the end of 1Jn 1:3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in 1Jn 1:5. And announce (anagello - present tense) to you - Announce (anagello) in the present tense signifies that the action of announcing is in progress. This announcement is ongoing. Wuest paraphrases it as "we are bringing back tidings to you".John repeats the emphasis from the previous 4 verses (bear witness, proclaim in 1Jn 1:2, proclaim in 1Jn 1:3, write in 1Jn 1:4) being assiduous (marked by careful unremitting attention or persistent application) to faithfully transmit Jesus' message to his readers. John obviously understood the power of the truth (cp Jn 8:31, 32) and thus goes to great lengths to pass it on to the followers of Christ. Recall that John is the apostle who recorded Jesus' description of the power of Truth… Jesus therefore was saying to those Jews who had believed Him, "If you abide in My word, then you are truly disciples of Mine and you shall know the truth, and the truth shall make you free. (John 8:31, 32+) John's readers were in danger of being deceived, deluded, ensnared and/or misled by the false "Gnostic" like teaching that apparently had already begun to slither into the Body of Christ. John knew that the best defense against the false is that which is true! Beloved are you remembering to focus your reading on the eternal, living Word of Truth? We live in an age of "information overload." As followers of Christ, we need to intentionally make the Scriptures our reading priority. Let the Word of Life be our source of "information overload" for we will never be overloaded as we are with vain, empty secular input. O Zion, haste, thy mission high fulfilling, To tell to all the world that God is light, That He who made all nations is not willing One soul should perish, lost in shades of night. --Mary A Thomson Message ("the news") (31) (aggelia/angelia from the verb aggéllo = to tell, declare; related English word = "angel") means a message (the content of what is announced) or an announced requirement which has the sense of an instruction, directive or command (1Jn 3:11). Note that the Textus Receptus has the noun epaggelia here in place of aggelia. Note that this noun message (aggelia/angelia) is directly related to the verb announce (anaggello/anangello) (see below). Notice also that the root of both message and announce (aggello) is also the root word for the Gospel (euaggelion) and "preach the Gospel" (evangelize) (euaggelizo/euangelizo). Although John does not specifically state that his "message" is the Gospel, the context leaves no doubt that what he states in the next part of the sentence is related to the good news of Jesus Christ. TDNT writes that "“Message” (aggelia/angelia) is an important concept in the NT, and the terms for “to tell,” “declare,” “proclaim,” help us to understand the main word euangelizesthai… In classical usage the term (aggelia) can mean both “announcement” and “order.” (BORROW Kittel's Theological Dictionary of the New Testament : abridged in one volume) The only other use of aggelia in the NT is also by John… 1 John 3:11 For this is the message which you have heard from the beginning, that we should love one another Aggelia/angelia - 11v in the non-apocryphal Septuagint (Lxx)- 1Sa 4:19; 2Sa 4:4; 2Kgs 19:7; Pr 12:25; 25:25; 26:16; Isa 28:9; 37:7; Ezek 7:26; 21:7; Nah 3:19 Proverbs 12:25 Anxiety in a man's heart weighs it down, But a good word (Lxx = aggelia ~ good message or report) makes it glad. Heard (191)(akouo) means literally to hear and then to hear with attention, to hear with the "ear" of the mind, to heed (give consideration or attention to; to regard with care; to take notice of), to hear with understanding (eg in Mt 5:21 "you have heard" in context speaks of the hearer's "understanding" of the interpretations of the OT passages by the rabbis). The KJV translates akouo 6 times as "hearken" which means to lend the ear", to attend to what is uttered with eagerness or curiosity. It is interesting that akouo was a technical term in law and used with the idea of hearing a legal case or granting a hearing. Announce (312)(anaggello/anangello from aná = up to, again, back {like our English prefix "re-"= again thus "re-port" or "re-hearse" = to say again} + aggéllo = tell, declare related to ággelos = messenger) means to bring back word and later to announce, to report. To rehearse, to show, to declare or tell of things done. Anaggello means to carry back good tidings, to inform, to provide information, with some contexts conveying the implication of considerable detail (see Acts 14:27, 15:4). In the 14 NT uses of anaggello, notice that most report or announce something that has to do with God, including His works and/or purposes. Alfred Plummer comments that apaggello "has merely the notion of proclaiming and making known, (anaggello) has the notion of proclaiming again what has been received elsewhere." (Ibid) As a practical application of this truth is that believers today should emulate John in (1) carefully and accurately handling the Word of Truth (cp 2Ti 2:15-note) and (2) announce or proclaim that message of Good News to others, taking care not to alter the message. Remember that the first two letters in "Gospel" spell "Go" which is what the early church did for they could not stop speaking what they had seen and heard. (Acts 4:20, cp Acts 5:42 and Jn 4:29, the Samaritan woman at the well) The Gospel is not something just to come and hear; it is something to go and tell! (1 John 1 Commentary)
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Wuest says "This person is said to be walking in the darkness which is not in God, namely, sin." Wuest's paraphrases this passages as "and in the sphere of the aforementioned darkness are habitually ordering our behavior" (The New Testament: An Expanded Translation) Marshall says that there is one sense "in which all Christians live in the darkness. They live in this world which is opposed to God (see 1Jn 2:15–17) and characterized by darkness. But the situation of the Christian is like that of a person walking on a dark stage in the circle of light cast by a spotlight which is focused on him; he moves slowly forward so that he can walk in its light without fear of stumbling and losing his way. (See The Epistles of John - Page 110) We walk (4043)(peripateo from peri = about, around + pateo = walk, tread) means literally to walk around, to go here and there in walking, to tread all around. The 39 uses in the Gospels refer to literal walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21). When we come to the epistles of Paul peripateo is used only in the metaphorical sense referring to the conduct of one's life, the ordering of one's behavior. John also frequently uses peripateo in the figurative sense referring to one's ordinary course of life (See 1Jn 2:6, 11; 2 John 4, 6; 3 John 3, 4; Rev 21:24-note; John 8:12).
1 João 1:6
Wuest explains in the darkness noting first that "The case of the noun is locative of sphere. He walks, that is, orders his behavior, conducts himself (peripateō) in the sphere of the darkness of sin. His actions and words are ensphered by sin (LOCATIVE OF SPHERE). Nothing of God’s righteousness or goodness ever enters that circle of sin which surrounds this person. The individual making this claim of fellowship with God while at the same time ordering his behavior within the sphere of sin, is an unsaved person. John says that in making that claim, he is lying, and he is not doing the truth. (See study of meaning and significance of locative of sphere) Plummer - ‘In darkness’ should probably be in the darkness: in 1Jn 1:6, 7, as in 1Jn 2:8, 9, 11, both light and darkness have the article in the Greek, which is not merely generic but emphatic; that which is light indeed is opposed to that which is darkness indeed. In 2Cor 6:14, ‘What communion hath light with darkness?’, neither word has the article. (1 John 1 Commentary) Darkness (4655) (skotos from skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. As most of know all too well by personal experience, the absence of light leaves room for evil and sin. In this sense darkness may be described as evil. Skotos can refer to literal darkness as occurred on the day of Jesus' crucifixion (Mt 27:45) or darkness as opposed to light in the creation (2Cor 4:6). Skotos is used as another name for the place of punishment, eternal misery and eternal separation from God. (Eerdmans Publishing - used by permission) Skotos is used by John here in 1John 1:6 (and 1Jn 2:8, 9, 11) with the figurative meaning of spiritual or moral darkness (including a lack of understanding) as in the following examples "(Jesus declared) And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil. (John 3:19) "(the gospel would) open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.' (Acts 26:18) If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth (truth is not only something we should believe and teach but also something we should practice, otherwise our life is a "lie") (1John 1:6) And do not participate in the unfruitful deeds of darkness, but instead even expose them; (Ephesians 5:11-note) For He (the Father) delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, (Col 1:13-note) Comment: We have been set free from the right and the might (domain) of darkness, here darkness personified as a place that exerts absolute power over those it imprisons! Why would we want to walk back into that dark place of spiritual bondage? The night is almost gone, and the day is at hand. Let us therefore lay aside the deeds of darkness and put on the armor of light. (Ro 13:12-note) C H
1 João 1:6
Wuest: If we say that things in common we are having with Him, and thus fellowship, and in the sphere of the aforementioned darkness are habitually ordering our behavior, we are lying, and we are not doing the truth. Young's Literal: if we may say -- 'we have fellowship with Him,' and in the darkness may walk -- we lie, and do not the truth If: 1Jn 1:8,10 2:4 4:20 Mt 7:22 Jas 2:14,16,18 Rev 3:17,18 fellowship: 1Jn 1:3 Ps 5:4-6 94:20 2Co 6:14-16 walk: 1Jn 2:9-11 Ps 82:5 Pr 2:13 4:18,19 Jn 3:19,20 11:10 12:35,46 1 John 1 Resources Related Passages: 1 John 2:9-11+ The one who says he is in the Light and yet hates his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. A WATERSHED PASSAGE If we say (aorist) that we have (present - continually possess) fellowship (koinonia) with Him and yet (contrast their walk with their talk) walk (peripateo - present tense - as our habit, our lifestyle) in the (spiritual) darkness (skotos), we lie (pseudomai - present tense - as our habit) and do (ou = absolutely do) not practice (poieo - present tense) the truth (aletheia) - John is saying that their talk is not backed up by their walk. This passage will be dissected phrase by phrase in the comments below, including numerous related quotes. The interpretation of 1 John 1:6 marks a "watershed" (Webster = "a crucial dividing point, line, or factor") among commentators and commentaries. One group feels that what John is saying does not relate to tests of one's salvation but relates to "tests" of fellowship in the sense of one's daily communion with God. In other words, this group says that John is not describing criteria by which one can discriminate between professors of Christ and possessors of Christ, those who really do know Him and are truly born again and thus can be assured of their salvation (1Jn 5:13). The second interpretative position is that John is describing the difference in behavior of those who claim to be Christians (what they say) and those who are genuine followers of Christ (how they live). The reader should understand that these notes favor the latter interpretation as the most accurate. However, keep in mind that while Scripture can have only one true interpretation, it can have many valid applications and that is the approach taken by these notes. Gary Derickson aptly summarizes the interpretative position held by the majority of scholars… According to this view John's purpose in writing the epistle was to encourage his readers, who were understood to be believers, to assure themselves of their salvation by verifying the validity of their profession through tests of spiritual life. These tests include doctrinal agreement with the apostles' teaching and submission to their standard of conduct, namely, loving the brethren and living righteously. Eternal life, understood as a soteriological (salvation) term, is the subject of the epistle, with Christian certainty (assurance of salvation) serving as the dominant theme throughout the work. Salvation is the subject of the epistle's prologue in its focus on the "Word of Life" and the apostolic proclamation of "eternal life" (1Jn 1:1-2). With eternal life as its central subject, the epistle develops three tests by which members of the believing community can recognize that they do indeed possess that life. These three tests of the Christian life are belief (truth), righteousness (obedience), and love. These indicate whether a person has eternal life, and is therefore in communion with God, or does not and is merely professing faith. Passing these tests produces assurance of salvation, since there is a correlation between possession of life and production of fruit as evidence of eternal life. John's purpose was not to cause his readers to doubt their salvation, but to find assurance in it. Fruit can be used either to reveal the absence of eternal life in an individual or to assure him of the presence of that life. (Reference) In summary, these notes are written with a prayerful attitude and dependence on the Holy Spirit that the Word of Truth in First John might be rightly divided and accurately interpreted (2Ti 2:15+). The reader is strongly encouraged to assume a "Berean-like" mindset, and to read John's inspired epistle with great eagerness, continually observing the Scriptures daily "to see whether the things" written in these notes are indeed an accurate reflection of John's original intent! (See Acts 17:11+) TWO INTERPRETATIVE VIEWS OF FIRST JOHN TESTS OF SALVATION TESTS OF FELLOWSHIP Are you truly… Regenerated, born again, justified? Are you being progressively sanctified? JUSTIFICATION SANCTIFICATION The writers in this group believe John's purpose is summarized in 1 John 5:13 = He desires for his readers to have assurance of their salvation by comparing what they say with how they actually live. The writers in this group believe John's purpose is summarized in 1 John 1:3 = He desires that his readers to have ongoing, intimate communion with God and one another. G Campbell Morgan, the respected expositor of yesteryear made the following astute observation regarding John's Gospel and his first epistle… A comparison of John 20:31 and 1 John 5:13 will show the Gospel and the epistle to be complementary. The Gospel was written that men might have life, the epistle that believers might know they had life. In the former we have Divine life as revealed in Christ; in the latter the same life as realized in the Christian. The Gospel declares the way of life through the incarnate Son; the epistle unfolds the nature of of that life as possessed by the children of God. (This is quoted by J. Sidlow Baxter in Explore the Book scroll to page 311) THE IMPORTANCE OF OBSERVING THE TEXT REPEATEDLY IN ORDER TO UNDERSTAND THE CONTEXT Remember that in order to most accurately interpret any portion of Scripture, one needs to repeatedly read (prayerfully and carefully with meticulous observation) the surrounding text in order to assure that the context (and the author's flow of thought) is clearly grasped. Otherwise, one is in danger of interpreting the passage erroneously. Those writers who favor John's purpose is to give the believing readers a series of tests by which they can evaluate their fellowship invoke 1 John 1:3 to support that premise. Those who favor John's purpose is to give several tests of one's salvation refer to his purpose statement in 1 John 5:13. Let's look at a some of the verses in this letter. As you read these passages, ask God's Spirit to help you determine, does what this passage is describing relate to a sense of communion with God or to an assurance of salvation… The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him (1Jn 2:3+) The one who says he is in the light and yet hates his brother is in the darkness until now. (1Jn 2:9+) If someone says, "I love God," and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (1Jn 4:20+) Do you notice a pattern? John repeatedly associates what one says with what one does or how one behaves. As discussed more fully below, John links one's profession with his or her practice. John certainly seems to want to make sure we are who we say we are, as determined by how we live. Now, does that sound like John wants his readers to be sure of their fellowship (1Jn 1:3) or their salvation (1Jn 5:13)? How do you know what a person really believes? James would say the way to know is by their "works." (Jas 2:14-26+) John the Baptist and Jesus would say the way to know is by their "fruits." (Mt 3:8+) So if one's "works" or "fruit" include not keeping God's commandments and hating one's brother, does that sound like a believer who is just "out of fellowship" with God or does it sound like one who professes to believe but has no evidence of the new birth that would give him an assurance of eternal life? A SUGGESTION Before you read more of these notes, let me strongly suggest that you read through the relatively short letter of First John several times. This exercise of repeated, purposeful, prayerful observation with the enablement of Your Teacher, the Holy Spirit will give you a good sense of John's flow of thought and his purpose for writing this great letter. To help you accomplish this objective I would suggest downloading the free Overview Lesson on First John which is lesson 1 of the 7 week Precept study (note that this is not the original course published in 1980 which had 11 lessons but is the new course published in 2017 which unfortunately is considerably abbreviated). The Overview Lesson (in the original course) will guide you through the book 3 times, each time observing the text with a different objective - e.g., one of the suggested exercises you will instruct you mark the key words (and don't forget the frequent contrasts - light/dark, love/hate, etc.) The Overview Lesson (this link is to the original 1980 course) includes a printable copy of the entire epistle of First John (NAS95), double spaced and with wide margins. I would encourage you to print out a copy and use it as your "worksheet" for observing, marking and making notes of your observations in the margins. After you have performed your own inductive study of First John, you can will be better prepared to read these commentary notes or other commentaries (or sermons) and you will be able discern whether comment represent an accurate interpretation of John's letter and especially his overall purpose for writing. As alluded to earlier a minority of commentaries such as those by David Guzik feel that John's subject is "fellowship, not salvation." Guzik goes on to state that "The Christian who temporarily walks in darkness is still saved, but not in fellowship with God." (Bolding mine for emphasis) While I have great respect for Guzik's comments (and quote him frequently), his statement "temporarily walks" cannot be substantiated from the verb tense John uses for "walk". To the contrary, John's use of the present tense pictures this walk as one's continual pattern of behavior and not just a "temporary slip" (which occurs in every believer's life).As John Stott says "The present tense in the Greek verb implied habit, continuity, unbroken sequence." (Borrow The Epistles of John : an introduction and commentary). In fact Guzik himself goes on to make another comment (with which I completely agree) on 1 John 1:6 observing that "a walk (present tense) in darkness (indicates) a pattern of living. This does not speak of an occasional lapse, but of a lifestyle of darkness." (Bolding mine) Webster says that the word "pattern" is a "a reliable sample of traits, acts, tendencies, or other observable characteristics of a person"! Beloved, how can a person exhibiting a "pattern of living", of continually walking in darkness, be considered to be a child of the light (Eph 5:8+ where "walk" is in the present tense! Cp Jn 12:36+)? How can one who continually behaves in a sinful, ungodly manner expect to have the assurance of salvation which John desires for his readers in 1 John 5:13+? To reiterate, in this example from David Guzik, he seems to contradict himself, on one hand stating that the one who walks in darkness speaks of "a lifestyle of darkness." On the other hand in the same section, he states "The issue here is fellowship, not salvation. The Christian who temporarily walks in darkness is still saved, but not in fellowship with God." (Bolding added) How can one exhibit a "lifestyle of darkness" and at the same time be one who "temporarily walks in darkness?" I'll leave that question for you to answer as his commentary on 1Jn 1:6 seems to be saying two things. Perhaps I am misreading or misunderstanding his comments! As we will discuss in more detail below, an important observation to make is that John repeatedly and purposefully associates what one says with how one lives. John wants his readers to know who they really are in the spiritual realm (either in Christ or still in Adam - 1Cor 15:22), by how they conduct themselves in the physical realm. Sam Storms (1 John Sermon Comments) comments on the interpretative approach of writers such as Guzik (see above) According to one perspective on this passage, the contrasts here are between two types of Christians: those who are "in" fellowship with God and those who are "out" of fellowship with Him. Thus, John is instructing the believer not to hide his/her sins (1Jn 1:6) or deny them (1Jn 1:8,10), but to expose oneself to the light (1Jn 1:7) and to confess one's sins (1Jn 1:9). Thus with one's sins confessed and forgiven, one maintains temporal fellowship with God. My understanding, however, is that John is making his initial application of the Moral Test. He first describes characteristics of the false teachers in order to expose them as unbelievers and then describes the genuine believer in order to confirm his faith and assure him of eternal life… The basis of the moral test is the character of God himself: "God is light and in Him there is no darkness at all" (1Jn 1:5+). Marshall points out that John is fond of emphasizing his propositions by a restatement of them in negative form, and so he at once adds, 'in him there is no darkness at all' (I. Howard Marshall, Borrow The Epistles of John The New International Commentary on the NT: Eerdmans, 1978). What does it mean to say that "God is light"? See Ps 27:1; 36:9; Isa 49:6. It may refer to His ineffable radiance and splendor or His self-revelation of truth or His holiness and righteousness or perhaps all combined! Given the context of the argument in 1 John, the emphasis would be on His absolute and unwavering truthfulness in both word and deed as well as His transcendent holiness and immeasurable purity. (ED: Bolding mine) Says Stott: The miserable errors of the heretics were due to their ignorance of God's ethical self-revelation as Light… And if God is also light in the sense of possessing an absolute moral perfection, their claim to know Him and have fellowship with Him despite their indifference to morality is seen to be sheer nonsense, as the author goes on to demonstrate. (John R. W. Stott: The Letters of John: Eerdmans, 1964 - BORROW) (ED: Bolding added) Smalley concurs "The statement 'God is light' carries with it an inevitable moral challenge: 'his followers must walk in the light'" (BORROW Word Biblical Commentary) John
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Wuest: If we say that things in common we are having with Him, and thus fellowship, and in the sphere of the aforementioned darkness are habitually ordering our behavior, we are lying, and we are not doing the truth. Young's Literal: if we may say -- 'we have fellowship with Him,' and in the darkness may walk -- we lie, and do not the truth IF WE SAY THAT WE HAVE FELLOWSHIP WITH HIM AND YET WALK IN THE DARKNESS: Ean eipomen (1PAAS) oti koinonian echomen (1PPAI) met' autou kai en to skotei peripatomen, (1PPAS): If: 1Jn 1:8,10 2:4 4:20 Mt 7:22 Jas 2:14,16,18 Rev 3:17,18 fellowship: 1Jn 1:3 Ps 5:4-6 94:20 2Co 6:14-16 walk: 1Jn 2:9-11 Ps 82:5 Pr 2:13 4:18,19 Jn 3:19,20 11:10 12:35,46) 1 John 1 Resources - Multiple Sermons and Commentaries A WATERSHED PASSAGE The interpretation of 1John 1:6 marks a "watershed" (Webster = "a crucial dividing point, line, or factor") among commentators and commentaries. The division is between those who feel that what John is saying does not relate to tests of one's salvation but relates to "tests" of fellowship in the sense of one's daily communion with God. In other words the first group says that John is not describing criteria by which one can discriminate between professors of Christ and possessors of Christ, those who really do know Him and are truly born again. The second, far more common (and older) interpretative position is that John is describing the difference in behavior of those who claim to be Christians and those who are genuine followers of Christ. The reader should understand that these notes favor the latter interpretation as the most accurate. However, keep in mind that while Scripture can have only one true interpretation, it can have many valid applications and that is the approach taken by these notes. Gary Derickson aptly summarizes the interpretative position held by the majority of scholars… According to this view John's purpose in writing the epistle was to encourage his readers, who were understood to be believers, to assure themselves of their salvation by verifying the validity of their profession through tests of spiritual life. These tests include doctrinal agreement with the apostles' teaching and submission to their standard of conduct, namely, loving the brethren and living righteously. Eternal life, understood as a soteriological term, is the subject of the epistle, with Christian certainty serving as the dominant theme throughout the work. Salvation is the subject of the epistle's prologue in its focus on the "Word of Life" and the apostolic proclamation of "eternal life" (1Jn 1:1-2). With eternal life as its central subject, the epistle develops three tests by which members of the believing community can recognize that they do indeed possess that life. These three tests of the Christian life are belief (truth), righteousness (obedience), and love. These indicate whether a person has eternal life, and is therefore in communion with God, or does not and is merely professing faith. Passing these tests produces assurance of salvation, since there is a correlation between possession of life and production of fruit as evidence of eternal life. John's purpose was not to cause his readers to doubt their salvation, but to find assurance in it. Fruit can be used either to reveal the absence of eternal life in an individual or to assure him of the presence of that life. (Reference) In summary, these notes are written with a prayerful attitude that they might rightly divide the Word of Truth accurately (2Ti 2:15). The reader is strongly encouraged to assume a "Berean-like" mindset, and read John's inspired epistle with great eagerness but continually observe the Scriptures daily for themselves, "to see whether these things" written in these notes are indeed an accurate reflection of John's original intent! (See Acts 17:11-note) THE TWO MAJOR INTERPRETATIVE VIEWS OF FIRST JOHN: TESTS OF SALVATION TESTS OF FELLOWSHIP Are you truly… Regenerated, born again, justified? Are you being progressively sanctified? The writers in this group believe John's purpose is summarized in 1John 5:13 = He desires for his readers to have assurance of their salvation. The writers in this group believe John's purpose is summarized in 1John 1:3 = He desires that his readers have fellowship with God and one another. Daniel Akin (New American Commentary) Henry Alford (1 John Commentary) Paul Apple (1John Devotional Commentary) Wayne Barber (Evidence of Christianity) Peter Barnes (Knowing Where We Stand: The Message of John’s Epistles, Welwyn Commentary Series, 1998) Glenn Barker (Expositor's Bible Commentary) James M. Boice (The Epistle of John: Baker, 1979) Raymond Brown (The Epistles of John, Anchor Bible) A E Brooke (A Critical and Exegetical Commentary on the Johannine Epistles) John Butler (Analytical Bible Exposition) John Calvin (1 John Commentary) Steven Cole (Tests of True Christianity) W A Criswell (Believer's Study Bible) C. H. Dodd (The Johannine Epistles, Moffatt NT Commentary) J Ligon Duncan (1 John 1:5-7 Being Like God) D. Edmond Hiebert (1 John Exposition) David Jackman (The Message of John's Letters: IVP) Martyn Lloyd-Jones (Fellowship with God) Simon Kistemaker (New Testament Commentary: Baker) KJV Bible Commentary Colin Kruse (Pillar NT commentary} Robert Law, The Tests of Life: A Study of the First Epistle of St. John (T. & T. Clark, 1909) John MacArthur (1-3 John Moody) I. Howard Marshall, (The Epistles of John, The New International Commentary on the NT: Eerdmans, 1978) J E McDermond (First John-Believers Church Bible Commentary) Monty Mills (Letters from John : a Study Guide to I, II and III John; 3E Ministries. 1997) John Piper (1 John 1:5-10: Let Us Walk in the Light of God) David Smith (Expositor's Greek Testament) John R. W. Stott (The Letters of John: Eerdmans, 1964) John Trapp (Commentary on the Epistles and Revelation) Bob Utley (1 John 1 Commentary) Marvin Vincent (1 John Word Studies in the NT) W E Vine (Collected Writings, Nelson. 1997) B F. Westcott (1 John 1 Commentary Eerdmans, 1966). Kenneth Wuest (Word Studies from the Greek NT) Thomas Constable (1 John Expository Notes) Michael Eaton (Focus Commentary) Guy H. King, (The Pleasure of the Fellowship 1954). Charles Ryrie (Wycliffe Bible Commentary) David Guzik (1 John Commentary) Zane Hodges (The Bible Knowledge Commentary) J. Dwight Pentecost (The Joy of Fellowship, 1977) Grant Richison ( Verse by Verse Commentary) Ray Stedman (Man Who Ignores Light) THE IMPORTANCE OF OBSERVING THE TEXT REPEATEDLY IN ORDER TO UNDERSTAND THE CONTEXT Remember that in order to most accurately interpret any portion of Scripture, one needs to repeatedly read (prayerfully and carefully with meticulous observation) the surrounding text in order to assure that the context (and the author's flow of thought) is clearly grasped. Otherwise, one is in danger of interpreting the passage erroneously. Those writers who favor John's purpose is to give the believing readers a series of tests by which they can evaluate their fellowship invoke 1John 1:3 to support that premise. Those who favor John's purpose is to give several tests of one's salvation refer to his purpose statement in 1John 5:13. Let's look at a few of the verses in the next chapter (the context). As you read these passages, ask God's Spirit to help you determine, does what this passage is describing relate to fellowship (sanctification) or to assurance of salvation… The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him (1Jn 2:3) the one who says he abides in Him ought himself to walk in the same manner as He walked. The one who says he is in the light and yet hates his brother is in the darkness until now. (1Jn 2:9) Do you notice a pattern? John repeatedly associates what one says with what one does or how one behaves. John certainly seems to want to make sure we are who we say we are, as determined by how we live. Now, does that sound like John wants his readers to be sure of their fellowship or their salvation? How do you know what a person really believes? James would say the way to know is by their "works." John the Baptist and Jesus would say the way to know is by their "fruits." So if one's "works" or "fruits" include not keeping God's commandments, not walking as Jesus walked and hating one's brother, does that sound like a believer who is just "out of fellowship" or does it sound like one who professes to believe but has no evidence the new birth that would give him assurance of eternal life? If you're still not sure, then I would suggest reading First John over several more times, looking at the repeated words which give you a clue to John's flow of thought and his purpose for writing this letter. Then you can read the commentary notes and decide whether they are an accurate interpretation of the text. Dr. Wayne
1 João 1:6-7
Wuest: But if within the sphere of the light we are habitually ordering our behavior as He himself is in the light, things in common and thus fellowship we [the believer and God] are having with one another, and the blood of Jesus His Son keeps continually cleansing us from every sin. Young's Literal: and if in the light we may walk, as He is in the light -- we have fellowship one with another, and the blood of Jesus Christ His Son doth cleanse us from every sin BUT IF WE WALK IN THE LIGHT AS HE HIMSELF IS IN THE LIGHT, WE HAVE FELLOWSHIP WITH ONE ANOTHER, AND THE BLOOD OF JESUS HIS SON CLEANSES US FROM ALL SIN: ean de en to photi peripatomen (1PPAS) os autos estin (3SPAI) en to photi, koinonian echomen (1PPAI) met' allelon kai to aima Iesou tou huiou autou katharizei (3SPAI) hemas apo pases hamartias: If we: 1Jn 2:9,10 Ps 56:13 89:15 97:11 Isa 2:5 Jn 12:35 Ro 13:12 Eph 5:8 2Jn 1:4 3Jn 1:4 as: 1Jn 1:5 Ps 104:2 1Ti 6:16 Jas 1:17 we have: 1Jn 1:3 Am 3:3 and the: 1Jn 2:1,2 5:6,8 Zec 13:1 Jn 1:29 1Co 6:11 Eph 1:7 Heb 9:14 1Pe 1:19 Rev 1:5 7:14 1 John 1 Resources - Multiple Sermons and Commentaries Walk in the light: so shalt thou know That fellowship of love His Spirit only can bestow Who reigns in light above. --Bernard Barton But - What a glorious, grace filled term of contrast! Always pause and ponder (meditate) on this great "hinge word" but, as it always marks a change in direction, a 180 degree shift in the text and thus begs the question what is the change of direction? Disciplining yourself to ask this question will allow you to interact with the living Word and the life giving Spirit, your Teacher. Walk in the light - Live your life in the glow of God's Word and God's Spirit, the One who enables you to walk with the Father. As the psalmist says "Your word is a lamp to my feet And a light to my path. " (Ps 119:105+) God's Word illuminates the path that leads to everlasting life. God's Word lights our journey thru this spiritually dark world. Indeed there is not a single terrain of life, upon which the Holy Scriptures do not enlighten us by pointing us to the correct principles, according to which we should handle ourselves to live to the honour of God. If God's Word is our spiritual possession, if we "breathe" and live in it, then the living Word becomes to us like the pillar of fire was to Israel as they wandered through the wilderness. It becomes a light upon our path and lamp before our feet, that we have to follow continually until our final day on earth and our arrival in our eternal home with the Living Word, our Lord Jesus Christ. Henry Ward Beecher -- “The Bible is God’s chart for you to steer by, to keep you from the bottom of the sea, and to show you where the harbour is, and how to reach it without running on rocks or bars.” D.L. Moody - “The study of God’s Word brings peace to the heart. In it, we find a light for every darkness, life in death, the promise of our Lord’s return, and the assurance of everlasting glory.” Pilgrim's Progress, the First Stage: "The man therefore read it, and looking upon Evangelist very carefully, said, "Whither must I fly?" Then said Evangelist, (pointing with his finger over a very wide field,) "Do you see yonder wicket-gate?" Mt 7:13,14. The man said, "No." Then said the other, "Do you see yonder shining light?" Ps 119:105; 2 Pe 1:19. He said, "I think I do." Then said Evangelist, "Keep that light in your eye, and go up directly thereto, so shalt thou see the gate; at which, when thou knockest, it shall be told thee what thou shalt do." So I saw in my dream that the man began to run. Now he had not run far from his own door when his wife and children, perceiving it, began to cry after him to return; but the man put his fingers in his ears, and ran on crying, Life! life! eternal life! Lu 14:26. So he looked not behind him, Ge 19:17, but fled towards the middle of the plain." Plummer - A further inference from the first principle laid down in v. 5: walking in the light involves not only fellowship with God but fellowship with the brethren. This verse takes the opposite hypothesis to that just considered and expands it. We often find (comp. v. 9) that S. John while seeming to go back or repeat, really progresses and gives us something fresh. It would have enforced v. 6, but it would have told us nothing fresh, to say ‘if we walk in the light, and say that we have fellowship with Him, we speak the truth, and do not lie’. And it is interesting to find that the craving to make this verse the exact antithesis of the preceding one has generated another reading, ‘we have fellowship with Him’, instead of ‘with one another’. As He Himself is in the light - Referring to God the Father, with Whom we desire daily walk in fellowship. Plummer - We then must make our spiritual atmosphere similar to His, that our thoughts and conduct may reflect Him. Ironside said…It is where we walk—not how. All real Christians walk in the Light. Warren Wiersbe…If we are the children of God, then we ought to imitate our Father. This is the basis for the three admonitions in this section. God is love (1 John 4:8); therefore, “walk in love” (Eph. 5:1–2). God is light (1 John 1:5); therefore, walk as children of light (Eph. 5:3–14). God is truth (1 John 5:6); therefore, walk in wisdom (Eph. 5:15–17). Of course, each of these “walks” is a part of Paul’s exhortation to “walk in purity.” Toon writes that in this passage "the basic meaning of "fellowship" is a real and practical sharing in eternal life with the Father and the Son. (Fellowship in Baker's Evangelical Dictionary of Biblical Theology) John
1 João 1:7
Wuest: But if within the sphere (ED: SEE LOCATIVE OF SPHERE) of the light we are habitually ordering our behavior as He himself is in the light, things in common and thus fellowship we [the believer and God] are having with one another, and the blood of Jesus His Son keeps continually cleansing us from every sin. Young's Literal: and if in the light we may walk, as He is in the light -- we have fellowship one with another, and the blood of Jesus Christ His Son doth cleanse us from every sin BUT IF WE WALK IN THE LIGHT AS HE HIMSELF IS IN THE LIGHT: ean de en to photi peripatomen (1PPAS) os autos estin (3SPAI) en to photi: NOTE: CLICK HERE FOR THIS PASSAGE IN MORE THAN 60 ENGLISH VERSIONS IN BIBLEGATEWAY If we: 1Jn 2:9-10 Ps 56:13 Ps 89:15 Ps 97:11 Isa 2:5 Jn 12:35 Ro 13:12 Eph 5:8 2Jn 1:4 3Jn 1:4 as: 1Jn 1:5 Ps 104:2 1Ti 6:16 Jas 1:17 See Dictionary of Biblical Imagery for >12 pages on imagery associated with light. See Westminster CF 6.5; 11.5; WLC 77, 149; WSC 82; Belgic Confession 34; Heidelberg Confession 1, 5, 30, 56, 72, 114 1 John 1 Resources Related Passages: 1 John 2:9-10 The one who says he is in the Light and yet hates his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there is no cause for stumbling in him. Psalm 56:13 ( For You have delivered my soul from death, Indeed my feet from stumbling, So that I may walk before God In the light of the living. Psalm 89:15 How blessed are the people who know the joyful sound! O LORD, they walk in the light of Your countenance. Isaiah 2:5 Come, house of Jacob, and let us walk in the light of the LORD. John 12:35+ So Jesus said to them, “For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. Romans 13:12-13+ The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. 2 John 1:4 (WALKING IN LIGHT ~ WALKING IN TRUTH) I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father. 3 John 1:4 (WALKING IN LIGHT ~ WALKING IN TRUTH) I have no greater joy than this, to hear of my children walking in the truth. 1 John 1:5+ This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. WALKING IN THE LIGHT But - (term of contrast) John does an "about face", a 180 degree turn at this juncture, as he does in many of his contrasting statements (e.g., love/hate, truth/lie, etc) in this great epistle (E.g., "but" occurs 21x in 20v). It behooves the student (that's all of us in God's classroom of life) who desires to learn the rewarding practice of Biblical Meditation, (e.g., see God's promises in Joshua 1:8+, Ps 1:2+, Ps 1:3+) to use these contrasting conjunctions to pause and assess (Cp interrogate) what is being contrasted (See Observation of Contrasts). And remember that contrasts are not always identified with a "but" (yet, on the other hand, etc), but may occur as clearly contrasting words, thoughts or ideas. Don't miss them, as they are very useful "clues" as to what the writer is trying to say. So what is the contrast in this verse? John is obviously contrasting two walks, two lifestyles and ultimately two eternal destinies! The walk in the darkness versus the walk in the light. In 1 John 1:6 one merely claims to have fellowship with God, but in 1 John 1:7 one demonstrates the reality of his profession by the righteousness of his practice. John Stott notes that "The error having been refuted (Ed: in 1Jn 1:6), John now affirms a complementary truth. He has shown the consequence of walking in darkness; he now describes what happens if we walk in the light. (BORROW The Letters of John : an introduction and commentary) John Phillips alliterates 1 John 1:6-7 as… The Darkness Exposed - 1 John 1:6 The Darkness Expelled - 1 John 1:7 If (1437) (ean) is a preposition which serves to identify what is referred to in Greek as a third class conditional clause. It means "(If)… and it may be true or may not be true." There is a supposition (something that is supposed) where the reality of the issue is uncertain. A conditional clause in Greek is formed by combining a preposition with a certain verb mood. In this case ean is combined with the subjunctive mood of walk (peripateo) which is the mood of probability which implies uncertainty. W Hall Harris sees this "if" statement as…"a “counter-claim” of the author, followed by a positive apodosis which reflects the implications of the author’s (apostolic) teaching in contrast to the teaching of the opponents. If we understand these statements to refer to initial justification, the force of the conditional construction in the apodosis (“if we walk in the light”) would make one’s justification contingent upon one’s deeds or behavior, and this comes perilously close to making one’s salvation depend (at least in part) upon one’s good works. This would, of course, contradict the Pauline emphasis (Rom 5:1, Gal 2:16, Eph 2:8–10, etc.) on justification by faith alone, apart from works… It seems almost certain that “walk in the light” refers here to what one does after one has “come to the light,” that is, to the process of sanctification. As Wuest says "Now John supposes another case, that of a person walking in the sphere of the light which God is and in which He dwells. John Stott points out that…"The symmetry of these seven verses (1Jn 1:6-2:2) is evident. John repeats the same pattern three times. First, he introduces the false teaching with the words if we claim. Next, he contradicts it with an unequivocal we lie or a similar expression. Finally, he makes a positive and true statement corresponding to the error he has refuted, but if we …, although in the last of the three examples the ending is different (cf. 1Jn 1:7, 9 with 1Jn 2:1–2). (BORROW The Letters of John : an introduction and commentary) WHAT IS A WALK IN THE LIGHT? We walk (4043)(peripateo from peri = about, around + pateo = walk, tread) means literally to walk around, to go here and there in walking, to tread all around. The 39 uses in the Gospels refer to literal walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21). Paul uses peripateo only in the metaphorical sense referring to the conduct of one's life, the ordering of one's moral/ethical behavior (cf. Eph 4:1+, Eph 4:17+; Eph 5:2+, Eph 5:15+). Clearly John is using peripateo in the figurative sense (See similar uses by John = 1Jn 2:6, 11; 2 John 4, 6; 3 John 3, 4; Rev 21:24+; John 8:12). Peripateo in 1Jn 1:7 is in the present tense which pictures these individuals as continually, habitually living in the light, where light in context is not physical light (like light of day) but the moral, ethical aspect of light as signified by He Himself is in the light (cp "God is light" 1Jn 1:5+) Wuest emphasizes that…It is the habitual actions of a person that are an index to his character. This is a Christian, for only Christians are able to walk in the light that God is and in which He dwells. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) This passage reminds me of the wonderful line in Trust and Obey... When we walk with the Lord in the light of His word What a glory He sheds on our way While we do His good will, He abides with us still And with all who will trust and obey
1 João 1:8
Wuest: If we say that [indwelling] sin we are not having, ourselves we are leading astray [nobody else], and the truth is not in us. Young's Literal: if we may say -- 'we have not sin,' ourselves we lead astray, and the truth is not in us; say: 1Jn 1:6,10 3:5,6 1Ki 8:46 2Ch 6:36 Job 9:2 14:4 15:14 25:4 Ps 143:2 Pr 20:9 Ec 7:20 Isa 53:6 64:6 Jer 2:22,23 Ro 3:23 Jas 3:2 1 John 1 Resources Related passage 1 Kings 8:46 (1Ki 8:46) “When they sin against You (for there is no man who does not sin) and You are angry with them and deliver them to an enemy, so that they take them away captive to the land of the enemy, far off or near; 2 Chronicles 6:36 “When they sin against You (for there is no man who does not sin) and You are angry with them and deliver them to an enemy, so that they take them away captive to a land far off or near, Psalms 143:2 And do not enter into judgment with Your servant, For in Your sight no man living is righteous. Ecclesiastes 7:20 Indeed, there is not a righteous man on earth who continually does good and who never sins. Jeremiah 2:35 Yet you said, ‘I am innocent; Surely His anger is turned away from me.’ Behold, I will enter into judgment with you Because you say, ‘I have not sinned.’ Proverbs 30:12 There is a kind who is pure in his own eyes, Yet is not washed from his filthiness. IF WE SAY… THE SECOND LIE: DENIAL OF SIN! If we say (epo) that we have (present tense) (ou - absolutely) no sin (hamartia), we are (continually) deceiving (plano - present tense) ourselves (not others but ourselves) and (definite article) the truth (aletheia) is (present tense) (ouk = absolutely) not in (locative of sphere) us - This is the second "if we say" declaration in which John shows their talk does not line up with the truth, which in fact is not even in these self-deceived people. The recognition of sin is the beginning of salvation. -- Martin Luther J Sidlow Baxter observes that seven times John uses an "If we say" statement to describe and thus expose a lie or false belief… 1Jn 1:6 = False fellowship. 1Jn 1:8 = False sanctity. 1Jn 1:10 = False righteousness. 1Jn 2:4 = False allegiance. 1Jn 2:6 = False behavior. 1Jn 2:9 = False spirituality. 1Jn 4:20 = False love to God. Alfred Plummer reminds us that "Walking in the light involves the great blessings just stated,—fellowship with God and with our brethren, and a share in the purifying blood of Jesus (1Jn 1:7-note). But it also involves something on our part. It intensifies our consciousness of sin, and therefore our desire to get rid of it by confessing it. No one can live in the light without being abundantly convinced that he himself is not light. (1 John 1 Commentary) It was the great Puritan writer John Owen who said "I do not understand how a man can be a true believer in whom sin is not the greatest burden, sorrow and trouble. A W
1 João 1:9
Wuest adds that…All sin was remitted, paid for, put away on the basis of the satisfaction offered for the demands of God's holy law which sinners broke, when the Lord Jesus died on the Cross. The law was satisfied. All the sins the believer commits, past, those in his unsaved condition, and future, those in his saved state, were put away on a legal basis at the Cross, and are in that sense forgiven the believer the moment he places his faith in the Lord Jesus, but the forgiveness spoken of here has to do, not primarily with the breaking of God's law, for that was taken care of at the Cross and recognized as such at the time the sinner placed his faith in the Saviour. Therefore, sin in a Christian's life is a matter, not between a lawbreaker and a judge, but between a child and his father. It is a matter of grieving the Father's heart when a child of God sins. The putting away of the believer's sin upon confession is therefore a forgiveness granted by the Father and a restoration to the fellowship that was broken by that sin. When the saint confesses immediately after the commission of that sin, fellowship is not broken except for that time in which the sin was committed. (Eerdmans Publishing - used by permission) Kenneth Hemphill is right to remind us that we "must not deal lightly with the presence of sin in our life. We sometimes quote 1John 1:9 as if it were little more than a spiritual Band-Aid. We can be tempted to think that sin really doesn't impact our lives and we have this "forgiveness credit card" that lets us sin with impunity. But we forget that sin grieves the heart of Holy God (ED: cf Eph 4:30) and seeks to destroy our spiritual victory. It is like cancer—once it gains a FOOTHOLD, it begins to spread its death throughout the body. The only cure for the cancer is to totally obliterate the deadly cells. (The Name of God) And to cleanse (katharizo) us from all unrighteousness (adikia) - Cleanse (katharizo) indicates that God does more than forgive, and that He erases the stain of sin (Ponder the words of William Cowper's hymn - see below). Cleanses is in the present tense which means Jesus' blood continually cleanses as John wrote "the blood of Jesus His Son cleanses (present tense) us from all sin." (1Jn 1:7+) Thus as we continue to walk in the light with God and fellowship with other believers, the blood of Jesus shed almost 2000 years ago on Calvary continues to have an ongoing cleansing effect. (See also previous discussion of the "blood") 🙏 THOUGHT - Forgive and cleanse are both in the aorist tense which states the kind of action (aspect), whether complete or whole event. Aorist does not express the time of action (past, present, future) which is determined by context, not by the tense itself. So in 1Jn 1:9 both "forgive us" and "cleanse us" are in the aorist tense which speaks of complete (not partial) forgiveness and cleansing, decisive (not gradual) forgiveness and cleansing, effective (not tentative) forgiveness and cleansing. When genuine confession occurs, God’s forgiveness and cleansing are viewed as whole events — instantly and fully accomplished. If you are holding on to some guilt after you have confessed, you need to "let the pot drop" because God does (Heb 8:12b+)! Think of your confession as like a light switch. Our confession is the turning on of the switch (present tense, ongoing whenever needed, probably needed throughout the day!). God’s forgiveness and cleansing is the full flow of light (cf 1Jn 1:7+) that comes instantly and completely when the switch is flipped. If that does not light your fire dear child of God who has sinned against God but confessed it, then I do not know what will! Receive His full forgiveness and cleansing, forget what lies behind (Php 3:13+) and press on toward the goal for the prize of the upward call of God in Christ Jesus. (Php 3:14+) Hallelujah! What a Savior! How great a salvation! Yes, cleansing is a benefit, but even more, it is a miracle of God's grace! Indeed, we do well to always consider forgiveness and cleansing as miraculous works of God. May God use this truth to clarify and sanctify our thinking (cp Jn 17:17), so that we dare not think lightly of our sins nor of God's provision for forgiveness and cleansing of those sins. Have you ever heard someone say to someone who has sinned, "Just first John one nine it!" I fear this kind of attitude has the potential to trivialize our sins and minimize the cost God's Son had to pay to pave the way for first John one nine to be "effective." I say these things, not that we should judge others, but that we should never lose the sense of wonder and gratitude as we ponder deeply and soberly of the miracle of forgiveness and cleansing wrought by Christ on Calvary. Sinners always need cleansing for as
1 João 1:9
Wuest: If we continue to confess our sins, faithful is He and just to forgive us our sins and to cleanse us from every unrighteousness. Young's Literal: if we may confess our sins, stedfast He is and righteous that He may forgive us the sins, and may cleanse us from every unrighteousness; confess: Lev 26:40-42 1Ki 8:47 2Ch 6:37-38 Ne 1:6 Neh 9:2-37 Job 33:27,28 Ps 32:1-2, 5 51:2-5 Pr 28:13 Da 9:4-20 Mt 3:6 Mk 1:5 Ac 19:18 1 John 1 Resources Related Passages: Daniel 9:20+ (DANIEL A MAN OF INTEGRITY!) Now while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God in behalf of the holy mountain of my God, Psalms 19:12-13+ Who can discern his errors? Acquit me of hidden faults. 13 Also keep back Your servant from presumptuous sins; Let them not rule over me; Then I will be blameless, And I shall be acquitted of great transgression. Psalms 32:1-2; 5+ A Psalm of David. A >Maskil. How blessed is he whose transgression is forgiven, Whose sin is covered! 2 How blessed is the man to whom the LORD does not impute iniquity, And in whose spirit there is no deceit!.....5 I acknowledged my sin to You, And my iniquity I did not hide; I said, “I will confess my transgressions to the LORD”; And You forgave the guilt of my sin. Selah. Nehemiah 1:6 let Your ear now be attentive and Your eyes open to hear the prayer of Your servant which I am praying before You now, day and night, on behalf of the sons of Israel Your servants, confessing the sins of the sons of Israel which we have sinned against You; I and my father’s house have sinned. Leviticus 26:40-42+ ‘If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me– 41 I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. 1 Kings 8:47 if they take thought in the land where they have been taken captive, and repent and make supplication to You in the land of those who have taken them captive, saying, ‘We have sinned and have committed iniquity, we have acted wickedly’; 2 Chronicles 6:37-38 if they take thought in the land where they are taken captive, and repent and make supplication to You in the land of their captivity, saying, ‘We have sinned, we have committed iniquity and have acted wickedly’; 38 if they return to You with all their heart and with all their soul in the land of their captivity, where they have been taken captive, and pray toward their land which You have given to their fathers and the city which You have chosen, and toward the house which I have built for Your name, THE HERESY: DENIAL OF SIN THE ANTIDOTE: CONFESSION OF SIN If we confess (homologeo) our (hamartia) - IF introduces a third class conditional sentence which speaks of potential action. Confess (homologeo) in the present tense calls for continual confession and as such is a mark of a genuine believer. John is not speaking of going into a booth and confessing to a man (such confession is not Biblical) who is also a sinner, but going to the throne of grace (Heb 4:16) and confessing to God. Failure to regularly confess one's sins should cause one to exam the authenticity of their salvation (2Co 13:5+)! Our sins (hamartia) speaks of personal possession - We must each "Own up" to our sins. It's not my brother, it's not my sister, etc, it's me to whom God is speaking. Personal possession - We must each "Own up" to our sins. It's not our brother, it's not our sister, etc, it's us to whom God is speaking. John counters the false teaching (someone may have been teaching this heresy) and/or false belief (some may have begun to believe this heresy) of the denial of sin in 1Jn 1:8 and 1Jn 1:10 with the truth, always the best "apologetic!" The truth is that instead of denying our sin, we are to confess our sins. We are not to be "sin deniers" but "sin confessors!" By grace through faith (Eph 2:8, 9+) we confess sin (and our belief in the Sin Bearer, the Lamb of God, Christ Jesus, Jn 1:29, Isaiah 53:5,6, 2Cor 5:21+) the first time and receive salvation (Ro 10:9, 10+ see "past tense salvation" - justification = Three Tenses of Salvation) and then as new creatures in Christ (2Cor 5:17+), motivated and enabled by the Spirit and grace (cf His work in Jn 16:7-8+), we confess sin prn (which means "as needed" - I am a physician and God's prescription to us is "confess as needed") as a manifestation of our sanctification process ("present tense salvation"). The more you grow in Christlikeness, the quicker will be your confess of sin. In summary, confession of sins is one of the evidences or proofs that one is indeed a new creation in Christ. The individuals in verse 8 and verse 10 would see no need for confession of their sin, for they have deceived themselves into believing the lie that they have no sin or commit no sins! Charles
1 João 1:9
Wuest: Confession of Christ means the public acknowledgment of Him and all that He is and stands for. The act of confession implies that the one confessing the Lord Jesus, has come to agree with the Bible's estimate of Him. (Eerdmans Publishing - used by permission) John 1:20+ And he confessed and did not deny, but confessed, "I am not the Christ." Comment: Here the nuance of homologeo is to admit openly, without reservation. John 9:22+ His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue. John 12:42+ Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing (imperfect tense = marks their continued [over and over] shrinking from the act of faith) Him, for fear that they would be put out of the synagogue; Comment: Here homologeo conveys the sense of speaking out openly before others. Acts 7:17+ "But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt, Comment: Here homologeo conveys the sense of assurance, of giving one confidence. Acts 23:8+ For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all. Acts 24:14+ "But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; Romans 10:9+ that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. Comment: As a judicial term, homologeo indicates the binding and public declaration which settles a relationship with legal force. In other words, out of the mouth comes that which truly reflects the saving faith in Jesus that exists in one's heart. As Lawrence Richards says "To confess with one’s mouth is homologeo, here used in a technical sense to mean a public declaration that establishes a relationship in a legally binding way." Martin Luther said that such confession is "the principal work of faith." John
1 João 1:9
Wuest says in this passage homologeo: refers to a public acknowledgment of the fact that one has come to the place where he is in agreement with the facts revealed in Scripture concerning Jesus Christ. (Eerdmans Publishing - used by permission) 1 John 4:15+ Whoever confesses (present tense = continually) that Jesus is the Son of God, God abides in him, and he in God. 2 John 1:7+ For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. Revelation 3:5+ 'He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels.
1 João 1:9
Wuest explains "Confession of sin on the part of the saint means to say the same thing that God does about that sin, to agree with God as to all the implications of that sin as it relates to the Christian who commits it and to a holy God against whom it is committed. That includes the saint's hatred of that sin, his sense of guilt because of it, his contrition because of it, the determination to put it out of his life and never to do that thing again (Ed: cp repentance). This is what confession of sin means (in 1Jn 1:9)." (Eerdmans Publishing - used by permission) The related word exomologeo is an intensive form of homologeo and refers to an open, public declaration. It is used of that great universal confession described by Paul in which every tongue will "confess (exomologeo) that Jesus Christ is Lord, to the glory of God the Father." (Php 2:11-note). However, in contrast to the confession of Christ during this life (eg, Ro 10:9,10) which is associated with salvation, this future confession will not bring salvation because that supreme blessing will already have been either received or forever forfeited! O my, what a day that will be! Kenneth Wuest writes that "Homologeo is made up of the words homos (same), and lego (to speak). Thus, the word means "to say the same thing" as another, hence, "to agree with, to assent to a thing." It had various uses in classical Greek; "to speak or say together, to speak one language, to agree with, to make an agreement, to come to terms, the latter meaning used especially of persons surrendering in war, to agree to a thing, to allow, admit, confess, grant," the latter found in the sentence I grant you; the noun means "an agreement, a compact; in war, terms of surrender; an assent, an admission, a confession." The papyri give examples of the Koine use of the word. There is an agreement between two individuals, a person gives his consent, another one acknowledges having found something. The noun is used of a contract, an agreement. With these usages in mind, we will study a few representative places where the word is found. In 1 John 1:9, confession of sin on the part of the Christian is not a mere admission of the same to God. The act of confession includes the act of the Christian in coming to terms with God in regard to his sin, of agreeing with God as to what He says about that sin and what the Christian ought to do about it, the entering into a contract or agreement with Him that if He will cleanse that Christian from the defilement of that sin, the latter will not be repeated…In the word (homologeo), there is the idea of a person agreeing with someone or something, of entering into a contract with someone, of assenting to the statement of another, of coming to terms with another. When interpreting the word in its occurrences in the New Testament, search for the particular shade of meaning demanded by the context. (Eerdmans Publishing - used by permission) Paul Apple notes that confession is "Much more than merely admitting that we did the wrong action -- we could do that boastfully -- cf. a terrorist setting off a bomb and then calling the local media to claim responsibility -- he is not really confessing to the crime -- there is no submission there -- no agreeing that what was done was wrong and despicable -- no desire to be cleansed and changed. (1 John - Tests of Eternal Life) Here are the 26 uses of homologeo to study… Matthew 7:23+ "And then I will declare to them, 'I never (ever, at any point in time) knew (ginosko = intimately, experientially) you; DEPART (present imperative = command calling for their departure to "endure"!) FROM ME, YOU WHO PRACTICE (ergazomai in the present tense = they continually "work at" doing) LAWLESSNESS.' Comment: Homologeo in this context means to make a statement and in the legal sense means to bear witness. This proclamation regarding lost men's relation to Jesus is expressed in a binding and valid form. It means to say openly and not to keep silent! Oh, what a tragic day of declaration for so many (see "many" in Mt 7:21-note) who have deceived themselves into thinking they are genuinely regenerate, when in fact they had never been born again. To me these words of Jesus are the most sadly sobering and poignantly painful in all of the Bible! May no reader of Jesus' words be among this dread number on that final day! Let us all take to heart Paul's words in 2Cor 13:5-note as well as those of David in Ps 139:23-note, Ps 139:24-note. Matthew 10:32+ "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. Comment: Homologeo Homologeo in this context means to acknowledge, avow or admit that Jesus is Who the Bible says He is and that He did what the Bible says He did to secure our salvation. To confess Jesus in this sense is to affirm solidarity with Him even unto death. Remember that homologeo has strong legal connotations so that one may agree with a court order and thus make a legally binding commitment to abide by it. To confess Jesus publicly is to express a binding commitment to Him and thus to acknowledge one's relationship to Him as their Lord. John puts the importance of this issue succinctly: “Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also.” (1 Jn 2:23). Commitment to Jesus brings us into full relationship with God.
1 João 1:10
Wuest: If we say that we have not sinned and are not now in such a state that we could sin, a liar we are making Him, and His Word is not in us. Young's Literal: if we may say -- 'we have not sinned,' a liar we make Him, and His word is not in us. we say: 1Jn 1:8 Ps 130:3 If we say that we have not sinned 1 John 1 Resources THE THIRD CLAIM Here are the three claims all of which reflect a false teaching: (1) Christians can claim fellowship with God and live like pagans. (2) Christians no longer have a sin nature. (3) Christians do not sin. The reader will note that this page has a large number of quotes from various commentators, the purpose of which is to emphasize that this passage is widely accepted as a warning that anyone who chooses to deny their sins is in grave spiritual danger. Matthew Henry holds nothing back in his comment on this passage writing that "Every willful sinner ought to be told that he is a dead man." If we say that we have not (ou - absolutely not) sinned (hamartano - perfect tense - at no time in past to present!), we make Him a liar and His word is not in us - If (ean) is a preposition which identifies a third class conditional clause which means "(If)… and it may be true or may not be true." We say (epo) is the first person plural which indicates that John is including himself in this suppositional statement. Some would take this as evidence that what follows does not apply to the distinction of believers versus unbelievers. The we can be viewed as an editorial "we" which is very compatible with the context. SUMMARY OF JOHN'S "IF" STATEMENTS NEGATIVE (False) POSITIVE (True) 1 1Jn 1:6+ If we say that we have fellowship with Him and yet walk in the darkness 1Jn 1:7+ but if we walk in the light as He Himself is in the light 2 1Jn 1:8+ If we say that we have no sin 1Jn 1:9+ If we confess our sins 3 1Jn 1:10+ If we say that we have not sinned 1Jn 2:1+ And if anyone sins There are other "if" statements but these constitute the first and major group. J Sidlow Baxter (Explore the Book page 310ff) sums up John first chapter noting that verse 8 presents us one of several "tests" which expose a false profession… They are… tests of honesty and reality. They search us. They penetrate like a white flame. They expose hypocrisy… they are: 1Jn 1:6 = False fellowship. 1Jn 1:8 = False sanctity. 1Jn 1:10 = False righteousness. Not (ou) is the stronger negative (compared to the other Greek negative "me"). What these individuals are saying is that they have absolutely not sinned! For those who argue that this cannot refer to unbelievers because of John's use of the pronoun "we", one would have a difficult time postulating that the apostle John would ever make such an incredible claim as to have absolutely never sinned! Have not sinned (264)(hamartano) literally means to miss the mark and thus to act contrary to the will and law of God. These individuals are making the claim that they have never veered from the truth, that they have never turned aside from the straight course charted by the Word of Truth. They are making the incredible claim that they have never missed the mark of God's perfect standard! Notice that John uses the perfect tense which describes a past completed action (no commission of sin in the past) with the same state persisting to the present. In other words, the perfect tense pictures these individuals in a sense looking back over their past life and up to the present and saying "We do not have sin" (past or present)! In Ecclesiastes Solomon (whose sin resulted in the division of the 12 tribes of Israel) directly counters the argument of these individuals declaring that "Indeed, there is not a righteous man on earth who continually does good and who never sins." (Eccl 7:20) David writes that… The LORD has looked down from heaven upon the sons of men, To see if there are any who understand, Who seek after God. They have all turned aside; together they have become corrupt; There is no one who does good, not even one. (Psalm 14:2-3) Paul adds that "all (Greek means "all" without exception) have sinned and fall short of the glory of God (Ro 3:23+)." David Smith in The Expositor's Greek Testament writes that in fact "We all “have… sinned,” i.e., committed acts of sin manifesting the strength and activity of the sinful principle in our souls. This, however, is no reason for despair. There is a remedy—forgiveness and cleansing in the blood of Jesus; and there is a way of obtaining it—confession. (The Expositor's Greek Testament) Like the truth, the word can be viewed objectively or subjectively, an external message or an inward force effective and active in men. There is, of course, no reference to the personal Logos, though the word implies a more personal relationship than truth. It suggests the speaker. Cf. Jn. 8:37, He. 4:12; Jas 1:21; 1Jn. 2:14.