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Text -- 1 John 1:1-9 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson -> 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:4; 1Jo 1:4; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:8; 1Jo 1:8; 1Jo 1:8; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9
Robertson: 1Jo 1:1 - -- That which ( ho ).
Strictly speaking, the neuter relative here is not personal, but the message "concerning the Word of life"(peri tou logou tēs zo...
That which (
Strictly speaking, the neuter relative here is not personal, but the message "concerning the Word of life"(
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Robertson: 1Jo 1:1 - -- From the beginning ( ap' archēs ).
Anarthrous as in Joh 1:1; Joh 6:64; Joh 16:4. See same phrase in 1Jo 2:7. The reference goes beyond the Christia...
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Robertson: 1Jo 1:1 - -- That which we have heard ( ho akēkoamen ).
Note fourfold repetition of ho (that which) without connectives (asyndeton). The perfect tense (active...
That which we have heard (
Note fourfold repetition of
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Robertson: 1Jo 1:1 - -- That which we have seen ( ho heōrakamen ).
Perfect active, again, of horaō , with the same emphasis on the possession of knowledge by John.
That which we have seen (
Perfect active, again, of
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Robertson: 1Jo 1:1 - -- With our eyes ( tois ophthalmois hēmōn ).
Instrumental case and showing it was not imagination on John’ s part, not an optical illusion as t...
With our eyes (
Instrumental case and showing it was not imagination on John’ s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.
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Robertson: 1Jo 1:1 - -- That which we beheld ( ho etheasametha ).
Repetition with the aorist middle indicative of theaomai (the very form in Joh 1:14), "a spectacle which ...
That which we beheld (
Repetition with the aorist middle indicative of
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Robertson: 1Jo 1:1 - -- Handled ( epsēlaphēsan ).
First aorist active indicative of psēlaphaō , old and graphic verb (from psaō , to touch), the very verb used by ...
Handled (
First aorist active indicative of
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Robertson: 1Jo 1:2 - -- Was manifested ( ephanerōthē ).
First aorist passive indicative of phaneroō , to make known what already exists, whether invisible (B. Weiss) o...
Was manifested (
First aorist passive indicative of
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Robertson: 1Jo 1:2 - -- The life, the eternal life ( tēn zōēn tēn aiōnion ).
Taking up zōē of 1Jo 1:1, John defines the term by the adjective aiōnios , use...
The life, the eternal life (
Taking up
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Which (
Qualitative relative, "which very life."
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Robertson: 1Jo 1:2 - -- Was with the Father ( ēn pros ton patera ).
Not egeneto , but ēn , and pros with the accusative of intimate fellowship, precisely as in Joh 1:1...
Was with the Father (
Not
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Robertson: 1Jo 1:3 - -- That which we have seen ( ho heōrakamen ).
Third use of this form (1Jo 1:1, 1Jo 1:2, 1Jo 1:3), this time resumption after the parenthesis in 1Jo 1:...
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Robertson: 1Jo 1:3 - -- And heard ( kai akēkoamen ).
Second (1Jo 1:1 for first) use of this form, a third in 1Jo 1:5. Emphasis by repetition is a thoroughly Johannine trai...
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Robertson: 1Jo 1:3 - -- Declare we ( apaggellomen ).
Second use of this word (1Jo 1:2 for first), but aggelia (message) and anaggellomen (announce) in 1Jo 1:5.
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Robertson: 1Jo 1:3 - -- That ye also may have ( hina kai humeis echēte ).
Purpose clause with hina and present active subjunctive of echō (may keep on having). "Ye a...
That ye also may have (
Purpose clause with
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Robertson: 1Jo 1:3 - -- Fellowship with us ( koinōnian meth' hēmōn ).
Common word in this Epistle, from koinōnos , partner (Luk 5:10), and koinōneō , to share, i...
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Robertson: 1Jo 1:3 - -- Yea, and our fellowship ( kai hē koinōnia de hē hēmetera ).
Careful explanation of his meaning in the word "fellowship"(partnership), involvi...
Yea, and our fellowship (
Careful explanation of his meaning in the word "fellowship"(partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ.
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Robertson: 1Jo 1:4 - -- We write ( graphomen hēmeis ).
Literary plural present active indicative of graphō , which see in the singular in 1Jo 2:12-14.
We write (
Literary plural present active indicative of
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Robertson: 1Jo 1:4 - -- May be fulfilled ( ēi peplērōmenē ).
Periphrastic perfect passive subjunctive of plēroō , stressing the state of completion in the purpos...
May be fulfilled (
Periphrastic perfect passive subjunctive of
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And (
Mutual fellowship depends on mutual knowledge (Westcott).
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Robertson: 1Jo 1:5 - -- Message ( aggelia ).
Old word (from aggelos , messenger), in N.T. only here and 1Jo 3:11, and note ap' autou (from God like apaggellō in 1Jo 1:...
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Robertson: 1Jo 1:5 - -- God is light ( ho theos phōs estin ).
Precisely so the Logos is light (Joh 1:4-9) and what Jesus claimed to be (Joh 8:12). John repeats it in neg...
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Robertson: 1Jo 1:6 - -- If we say ( ean eipōmen ).
Condition of third class with ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship w...
If we say (
Condition of third class with
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Robertson: 1Jo 1:6 - -- We lie ( pseudometha ).
Present middle indicative, plain Greek and plain English like that about the devil in Joh 8:44.
We lie (
Present middle indicative, plain Greek and plain English like that about the devil in Joh 8:44.
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Robertson: 1Jo 1:6 - -- Do not the truth ( ou poioumen tēn alētheian ).
Negative statement of the positive pseudometha as in Joh 8:44. See Joh 3:21 for "doing the trut...
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Robertson: 1Jo 1:7 - -- If we walk ( ean peripatōmen ).
Condition of third class also with ean and present active subjunctive (keep on walking in the light with God).
If we walk (
Condition of third class also with
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Robertson: 1Jo 1:7 - -- As he ( hōs autos ).
As God is light (1Jo 1:5) and dwells in light unapproachable (1Ti 6:16).
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Robertson: 1Jo 1:7 - -- One with another ( met' allēlōn ).
As he has already said in 1Jo 1:3. But we cannot have fellowship with one another unless we have it with God i...
One with another (
As he has already said in 1Jo 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.
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Robertson: 1Jo 1:7 - -- And the blood of Jesus his Son cleanseth us from all sin ( kai to haima Iēsou tou huiou autou katharizei hēmās apo pāsēs hamartias ).
This ...
And the blood of Jesus his Son cleanseth us from all sin (
This clause with
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Robertson: 1Jo 1:8 - -- We have no sin ( hamartian ouk echomen ).
For this phrase see Joh 9:41; Joh 15:22, Joh 15:24. That is, we have no personal guilt, no principle of sin...
We have no sin (
For this phrase see Joh 9:41; Joh 15:22, Joh 15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today.
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Robertson: 1Jo 1:8 - -- We deceive ourselves ( heautous planōmen ).
Present active indicative of planaō , to lead astray. We do not deceive others who know us. Negative ...
We deceive ourselves (
Present active indicative of
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Robertson: 1Jo 1:9 - -- If we confess ( ean homologōmen ).
Third-class condition again with ean and present active subjunctive of homologeō , "if we keep on confessing...
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Robertson: 1Jo 1:9 - -- Faithful ( pistos ).
Jesus made confession of sin necessary to forgiveness. It is God’ s promise and he is "righteous"(dikaios ).
Faithful (
Jesus made confession of sin necessary to forgiveness. It is God’ s promise and he is "righteous"(
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Robertson: 1Jo 1:9 - -- To forgive ( hina aphēi ).
Sub-final clause with hina and second aorist active subjunctive of aphiēmi .
To forgive (
Sub-final clause with
Vincent -> 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:4; 1Jo 1:4; 1Jo 1:4; 1Jo 1:4; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:8; 1Jo 1:8; 1Jo 1:8; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9
Vincent: 1Jo 1:1 - -- Compare Joh 1:1, Joh 1:9, Joh 1:14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three ...
Compare Joh 1:1, Joh 1:9, Joh 1:14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by 1Jo 1:1, 1Jo 1:2, 1Jo 1:3. The first part, That which was from the beginning - Word of Life , forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by 1Jo 1:2, which forms a parenthesis: and the Life - manifested unto us . 1Jo 1:3, in order to resume the broken sentence of 1Jo 1:1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard , and furnishes the governing verb, we declare . Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning , that which we have seen with our eyes , that which we beheld , and our hands handled concerning the Word of Life .
That which (
It is disputed whether John uses this in a personal sense as equivalent to He whom , or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the (
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Vincent: 1Jo 1:1 - -- Was ( ἦν )
Not ἐγένετο came into being . See on Joh 1:3; see on Joh 8:34; see on Joh 8:58. It was already existing when t...
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Vincent: 1Jo 1:1 - -- From the beginning ( ἀπ ' ἀρχῆς )
The phrase occurs twice in the Gospel (Joh 8:44; Joh 15:27); nine times in the First Epistle, and ...
From the beginning (
The phrase occurs twice in the Gospel (Joh 8:44; Joh 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (Joh 3:8; Joh 2:13, Joh 2:14), and relatively (Joh 15:27; 1Jo 2:24). It is here contrasted with " in the beginning" (Joh 1:1). The difference is that by the words " in the beginning," the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. " The Word was in the beginning." In the words " from the beginning," the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, " in the beginning" characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. " From the beginning" characterizes His development in time. Note the absence of the article both here and in Joh 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as " beginning ."
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Vincent: 1Jo 1:1 - -- Have heard - have seen ( ἀκηκόαμεν - ἑωράκαμεν )
Both in the perfect tense, denoting the still abiding effects of the...
Have heard - have seen (
Both in the perfect tense, denoting the still abiding effects of the hearing and seeing.
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Vincent: 1Jo 1:1 - -- With our eyes
Emphasizing the direct, personal experience in a marvelous matter.
With our eyes
Emphasizing the direct, personal experience in a marvelous matter.
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Vincent: 1Jo 1:1 - -- Have looked upon ( ἐθεασάμεθα )
Rev., correctly, beheld . The tense is the aorist; marking not the abiding effect of the vision up...
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Vincent: 1Jo 1:1 - -- Have handled ( ἐψηλάησαν )
The aorist tense. Rev. handled . For the peculiar force of the verb see on Luk 24:39. The reference is, ...
Have handled (
The aorist tense. Rev. handled . For the peculiar force of the verb see on Luk 24:39. The reference is, probably, to handle me (Luk 24:39), and to Joh 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers.
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Of the Word (
Better, as Rev., concerning the Word.
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Vincent: 1Jo 1:2 - -- This verse is parenthetical. Compare, for similar interruptions of the construction, 1Jo 1:3, Joh 1:14, Joh 3:16, Joh 3:31; Joh 19:35.
And ( και...
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Vincent: 1Jo 1:2 - -- The Life ( ἡ ζωὴ )
The Word Himself who is the Life. Compare Joh 14:6; Joh 5:26; 1Jo 5:11, 1Jo 5:12. Life expresses the nature of the ...
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Vincent: 1Jo 1:2 - -- Was manifested ( ἐφανερώθη )
See on Joh 21:1. Corresponding with the Word was made flesh (Joh 1:14). The two phrases, howe...
Was manifested (
See on Joh 21:1. Corresponding with the Word was made flesh (Joh 1:14). The two phrases, however, present different aspects of the same truth. The Word became flesh , contemplates simply the historic fact of incarnation. The life was manifested , sets forth the unfolding of that fact in the various operations of life. The one denotes the objective process of the incarnation as such, the other the result of that process as related to human capacity of receiving and understanding it. " The reality of the incarnation would be undeclared if it were said, 'The Life became flesh.' The manifestation of the Life was a consequence of the incarnation of the Word, but it is not coextensive with it" (Westcott).
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Vincent: 1Jo 1:2 - -- Have seen - bear witness - shew
Three ideas in the apostolic message: experience , testimony , announcement .
Have seen - bear witness - shew
Three ideas in the apostolic message: experience , testimony , announcement .
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Vincent: 1Jo 1:2 - -- Shew ( ἀπαγγέλλομεν )
Better, as Rev., declare . See on Joh 16:25. So here. The message comes from (ἀπὸ ) God.
Shew (
Better, as Rev., declare . See on Joh 16:25. So here. The message comes from (
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Vincent: 1Jo 1:2 - -- That eternal life ( τὴν ζωὴν τὴν αἰώνιον )
A particularly faulty translation, since it utterly fails to express the d...
That eternal life (
A particularly faulty translation, since it utterly fails to express the development of the idea of life, which is distinctly contemplated by the original. Render, as Rev., the life , the eternal life ; or the life , even the eternal life. For a similar repetition of the article compare 1Jo 2:8; 1Jo 4:9; 2Jo 1:11. This particular phrase occurs only here and Joh 2:25. John uses
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Vincent: 1Jo 1:2 - -- Which ( ἥτις )
Not the simple relative ἥ which , but defining the quality of the life, and having at the same time a kind of conf...
Which (
Not the simple relative
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Vincent: 1Jo 1:2 - -- With the Father ( πρὸς τὸν πατέρα )
See on with God (Joh 1:1). In living, active relation and communion with the Father. "...
With the Father (
See on with God (Joh 1:1). In living, active relation and communion with the Father. " The preposition of motion with the verb of repose involves eternity of relation with activity and life" (Coleridge). The life eternally tended to the Father, even as it emanated from Him. It came forth from Him and was manifested to men, but to the end that it might take men into itself and unite them with the Father. The manifestation of life to men was a revelation of life, as, first of all and beyond all, centering in God. Hence, though life, abstractly, returns to God, as it proceeds from God, it returns bearing the redeemed world in its bosom. The complete divine ideal of life includes impartation, but impartation with a view to the practical development of all that receives it with reference to God as its vivifying, impelling, regulating, and inspiring center.
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Vincent: 1Jo 1:2 - -- The Father
See on Joh 12:26. The title " the Father" occurs rarely in the Synoptists, and always with reference to the Son. In Paul only thric...
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Vincent: 1Jo 1:3 - -- The regular course of the sentence, broken by 1Jo 1:2, is now resumed, by the repetition of that which we have seen and heard . Only t...
The regular course of the sentence, broken by 1Jo 1:2, is now resumed, by the repetition of that which we have seen and heard . Only the order is reversed: seen and heard instead of heard and seen (1Jo 1:1), and the two elements of experience, sight and hearing, are thrown together without the repeated relative that which . In 1Jo 1:1, the climax advanced from the lower evidence of hearing to that of sight. Here, in recapitulating, the process is reversed, and the higher class of evidence is put first.
Unto you also (
The also is variously explained. According to some, referring to a special circle of Christian readers beyond those addressed at the conclusion of the Gospel. Others, again, as referring to those who had not seen and heard as contrasted with eye-witnesses. Thus Augustine on Joh 20:26 sqq. " He (Thomas) touched the man, and confessed the God. And the Lord, consoling us who, now that He is seated in heaven, cannot handle Him with the hand, but touch Him by faith, says, 'Because thou hast seen thou hast believed; blessed are they who have not seen and believe.' It is we that are described; we that are pointed out. May there therefore come to pass in us that blessedness which the Lord predicted should be: the Life itself has been manifested in the flesh, so that the thing which can be seen with the heart alone might be seen with the eyes also, that it might heal our hearts."
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Vincent: 1Jo 1:3 - -- Fellowship ( κοινωνίαν )
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through...
Fellowship (
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Act 2:42; see on Luk 5:10. The verb
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Vincent: 1Jo 1:3 - -- Our fellowship ( ἡ κοινωνία ἡ ἡμετέρα )
More strictly, the fellowship , that which is ours , according to Jo...
Our fellowship (
More strictly, the fellowship , that which is ours , according to John's characteristic practice of defining and emphasizing a noun by an article and possessive pronoun. See on Joh 10:27. Ours (possessive instead of personal pronoun) indicating fellowship as a distinguishing mark of Christians rather than as merely something enjoyed by them.
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Vincent: 1Jo 1:3 - -- With the Father and with His Son ( μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ )
Note the repeate...
With the Father and with His Son (
Note the repeated preposition
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Vincent: 1Jo 1:4 - -- Write we unto you ( γράφομεν ὑμῖν )
The best texts read ἡμεῖς we , instead of ὑμῖν to you . Both the verb ...
Write we unto you (
The best texts read
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Vincent: 1Jo 1:4 - -- Your joy ( ἡ χαρὰ ὑμῶν )
The best texts read ἡμῶν , our , though either reading gives a good sense.
Your joy (
The best texts read
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Vincent: 1Jo 1:4 - -- Full ( πεπληρωμένη )
More correctly, fulfilled . Frequent in John. See Joh 3:29; Joh 7:8; Joh 8:38; Joh 15:11; 2Jo 1:12; Rev 6:11. ...
Full (
More correctly, fulfilled . Frequent in John. See Joh 3:29; Joh 7:8; Joh 8:38; Joh 15:11; 2Jo 1:12; Rev 6:11. " The peace of reconciliation, the blessed consciousness of sonship, the happy growth in holiness, the bright prospect of future completion and glory, - all these are but simple details of that which, in all its length and breadth is embraced by one word, Eternal Life , the real possession of which is the immediate source of our joy. We have joy, Christ's joy, because we are blessed, because we have life itself in Christ" (Düsterdieck, cit. by Alford). And Augustine: " For there is a joy which is not given to the ungodly, but to those who love Thee for thine own sake, whose joy Thou thyself art. And this is the happy life, to rejoice to Thee, of Thee; this is it and there is no other" (" Confessions," x., 22). Alford is right in remarking that this verse gives an epistolary character to what follows, but it can hardly be said with him that it " fills the place of the
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Vincent: 1Jo 1:5 - -- This then is ( καὶ αὕτη ἐστὶν )
Rev., correctly and literally, and this . According to the proper reading the verb stand...
This then is (
Rev., correctly and literally, and this . According to the proper reading the verb stands first in order (
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Vincent: 1Jo 1:5 - -- Message ( ἐπαγγελία )
This word, however, is invariably used in the New Testament in the sense of promise . The best texts read α...
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Vincent: 1Jo 1:5 - -- We have heard of Him ( ἀκηκόαμεν ἀπ ' αὐτοῦ )
A form of expression not found elsewhere in John, who commonly uses πα...
We have heard of Him (
A form of expression not found elsewhere in John, who commonly uses
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Vincent: 1Jo 1:5 - -- Declare ( ἀναγγέλλομεν )
Compare the simple verb ἀγγέλλειν to bring tidings , Joh 20:18, and only there. Ἀν...
Declare (
Compare the simple verb
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Vincent: 1Jo 1:5 - -- God is Light ( Θεὸς φῶς ἐστὶν )
A statement of the absolute nature of God. Not a light, nor the light, with reference to ...
God is Light (
A statement of the absolute nature of God. Not a light, nor the light, with reference to created beings, as the light of men , the light of the world , but simply and absolutely God is light , in His very nature. Compare God is spirit , and see on Joh 4:24 : God is love , 1Jo 4:8, 1Jo 4:16. The expression is not a metaphor. " All that we are accustomed to term light in the domain of the creature, whether with a physical or metaphysical meaning, is only an effluence of that one and only primitive Light which appears in the nature of God" (Ebrard). Light is immaterial, diffusive, pure, and glorious. It is the condition of life.
Physically, it represents glory ; intellectually, truth ; morally, holiness . As immaterial it corresponds to God as spirit ; as diffusive, to God as love ; as the condition of life, to God as life ; as pure and illuminating, to God as holiness and truth . In the Old Testament, light is often the medium of God's visible revelations to men. It was the first manifestation of God in creation. The burning lamp passed between the pieces of the parted victim in God's covenant with Abraham. God went before Israel in a pillar of fire, descended in fire upon Sinai, and appeared in the luminons cloud which rested on the mercy-seat in the most holy place. In classical Greek
" The glory of Him who moveth everything
Doth penetrate the universe, and shine
In one part more and in another less.
Within that heaven which most His light receives
Was I."
" Paradiso ," i ., 1-5 .
In the final, beatific vision, God Himself is imagined as a luminous point which pours its rays through all the spheres, upon which the spirits gazed, and in which they read the past, the present, and the future.
" O grace abundant, by which I presumed
To fix my sight upon the Light Eternal,
So that the seeing I consumed therein!
I saw that in its depth far down is lying
Bound up with love together in one volume,
What through the universe in leaves is scattered;
Substance, and accident, and their operations,
All interfused together in such wise
That what I speak of is one simple light."
" Paradiso ," xxxiii ., 82-90 .
" In presence of that light one such becomes,
That to withdraw therefrom for other prospect
It is impossible he e'er consent;
Because the good, which object of will,
Is gathered all in this, and out of it
That is defective which is perfect there."
" Paradiso ," xxxiii ., 100-105 .
" O Light eterne, sole in thyself that dwellest,
Sole knowest thyself, and, know unto thyself
And knowing, lovest and smilest on thyself!
" Paradiso xxxiii ., 124-126 .
Light enkindles love.
" If in the heat of love I flame upon thee
Beyond the measure that on earth is seen,
So that the valor of thine eyes I vanquish,
Marvel thou not thereat; for this proceeds
From perfect sight, which, as it apprehends,
To the good apprehended moves its feet.
Well I perceive how is already shining
Into thine intellect the eternal Light,
That only seen enkindles always love."
" Paradiso ," v ., 1-9
See also " Paradiso," cantos xxx., xxxi.
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Vincent: 1Jo 1:5 - -- In Him is no darkness at all ( καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία )
It is characteristic of...
In Him is no darkness at all (
It is characteristic of John to express the same idea positively and negatively. See Joh 1:7, Joh 1:8, Joh 1:20; Joh 3:15, Joh 3:17, Joh 3:20; Joh 4:42; Joh 5:24; Joh 8:35; Joh 10:28; 1Jo 1:6, 1Jo 1:8; 1Jo 2:4, 1Jo 2:27; 1Jo 5:12. According to the Greek order, the rendering is: " And darkness there is not in Him, no, not in any way." For a similar addition of
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Vincent: 1Jo 1:6 - -- If we say ( ἐὰν εἴπωμεν )
The subjunctive mood puts the case as supposed , not as assumed .
If we say (
The subjunctive mood puts the case as supposed , not as assumed .
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Vincent: 1Jo 1:6 - -- Walk in the darkness
The phrase occurs only in John's Gospel and First Epistle. Darkness here is σκότος , instead of σκοτία (1...
Walk in the darkness
The phrase occurs only in John's Gospel and First Epistle. Darkness here is
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Vincent: 1Jo 1:6 - -- We lie and do not the truth
Again the combination of the positive and negative statements. See on 1Jo 1:5. The phrase to do the truth occur...
We lie and do not the truth
Again the combination of the positive and negative statements. See on 1Jo 1:5. The phrase to do the truth occurs only in John's Gospel and First Epistle. See on Joh 3:21. All walking in darkness is a not doing of the truth. " Right action is true thought realized. Every fragment of right done is so much truth made visible" (Westcott).
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Vincent: 1Jo 1:7 - -- We walk in the light ( ἐν τῷ φωτὶ περιπατῶμεν )
The phrase occurs only in the First Epistle. Walk, as above. In t...
We walk in the light (
The phrase occurs only in the First Epistle. Walk, as above. In the light , having our life in God, who is light.
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Vincent: 1Jo 1:7 - -- He is in the light
God is forever and unchangeable in perfect light. Compare Psa 104:2; 1Ti 6:16. We walk , advancing in the light and by mean...
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Vincent: 1Jo 1:7 - -- One with another ( μετ ' ἀλλήλων )
Not, we with God and God with us , but with our brethren . Fellowship with God e...
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Vincent: 1Jo 1:7 - -- Of Jesus Christ His Son
Omit Christ . The human name, Jesus , shows that His blood is available for man. The divine name, His Son , show...
Of Jesus Christ His Son
Omit Christ . The human name, Jesus , shows that His blood is available for man. The divine name, His Son , shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles.
The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings.
1. The Revelation of the Divine Being by a special title.
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation.
The latter sense is illustrated in 3Jo 1:7, where " the name" absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare Joh 20:31; Act 5:41.
In 1Jo 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for " the brethren." In 1Jo 3:23; 1Jo 5:13, the exact sense is defined by what follows.
Actual Names Used.
(I.) His Son Jesus Christ . 1Jo 1:3; 1Jo 3:23; 1Jo 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1Jo 1:2-3, the Father (compare John 3). In 1Jo 3:23, God . In 1Jo 5:20, He that is true . Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ , includes the two elements of the confessions which John makes prominent.
1. Jesus is the Son of God (Joh 4:15; Joh 5:5).
2. Jesus is the Christ (Joh 2:22; Joh 5:1).
The constituents of the compressed phrase are all used separately by John.
(1.) Jesus . 1Jo 2:22; 1Jo 5:1; 1Jo 4:3 (where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity.
(2.) Christ . 2Jo 1:9. Pointing to the preparation made under the old covenant.
(3). Jesus Christ . 1Jo 2:1; 1Jo 5:6; 2Jo 1:7. Combining the ideas of true humanity and messianic position.
In 1Jo 4:15, the reading is doubtful: Jesus or Jesus Christ .
On 1Jo 4:2, see note.
(4.) The Son . 1Jo 2:22, 1Jo 2:23, 1Jo 2:24; 1Jo 4:14; 1Jo 5:12. The absolute relation of Sonship to Fatherhood.
(5.) The Son of God . 1Jo 3:8; 1Jo 5:10, 1Jo 5:12, 1Jo 5:13, 1Jo 5:20. Compare His Son (1Jo 4:10; 1Jo 5:9), where the immediate antecedent is
(6.) Jesus His (God's) Son . 1Jo 1:7. Two truths. The blood of Christ is available and efficacious .
(7). His (God's) Son , His only Son . 1Jo 4:9. The uniqueness of the gift is the manifestation of love.
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles.
The expression, the blood of Jesus His Son , is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.
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Vincent: 1Jo 1:7 - -- Cleanseth ( καθαρίζει )
See on Mar 7:19. Not only forgives but removes . Compare Tit 2:14; Heb 9:13 sq.; Heb 9:22 sq.; Eph 5:26 sq....
Cleanseth (
See on Mar 7:19. Not only forgives but removes . Compare Tit 2:14; Heb 9:13 sq.; Heb 9:22 sq.; Eph 5:26 sq.; Mat 5:8; 1Jo 3:3. Compare also 1Jo 1:9, where, forgive (
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Vincent: 1Jo 1:7 - -- All sin ( πάσης ἁμαρτίας )
The principle of sin in all its forms and manifestations; not the separate manifestations. Comp...
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Vincent: 1Jo 1:8 - -- That we have no sin
Ὅτι that , may be taken merely as a mark of quotation: " If we say, sin we have not ." On the phrase to ha...
That we have no sin
Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of
We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis: " The sun beholds no wholly good and virtuous man among those who are now living" (615). " But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him" (Plato, " Protagoras," 344). " How, then: is it possible to be sinless? It is impossible; but this is possible, to strive not to sin" (" Epictetus," iv., 12, 19).
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Vincent: 1Jo 1:8 - -- We deceive ourselves ( ἑαυτοὺς πλανῶμεν )
Lit., we lead ourselves astray . See on Mar 7:24; see on Mat 27:63, Mat 27:...
We deceive ourselves (
Lit., we lead ourselves astray . See on Mar 7:24; see on Mat 27:63, Mat 27:64; see on Jud 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Mat 24:4; Rev 2:20; Rev 13:14; Rev 19:20; Rev 12:9; Rev 20:3. Compare
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Vincent: 1Jo 1:8 - -- The truth
The whole Gospel. All reality is in God. He is the only true God (ἀληθινός Joh 17:3; see on Joh 1:9). This reality is incar...
The truth
The whole Gospel. All reality is in God. He is the only true God (
1. Objectively . In the person of Christ. He is the Truth , the perfect revelation of God (Joh 1:18; Joh 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood.
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (Joh 1:10. See on Joh 1:4, Joh 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (Joh 18:37). This He did through the embodiment of truth in His own person (Joh 1:14, Joh 1:17; Joh 14:6), and by His teaching (Joh 8:40; Joh 17:17); and His work is carried out by the Spirit of Truth (Joh 16:13), sent by God and by Christ himself (Joh 14:26; Joh 16:7). Hence the Spirit, even as Christ, is the Truth (1Jo 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1Jo 2:21; 2Jo 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (Joh 8:32; 1Jo 2:21; Joh 8:44).
2. Subjectively . The truth is lodged in man by the Spirit, and communicated to his spirit (Joh 14:17; Joh 15:26; Joh 16:13). It dwells in man (1Jo 1:8; 1Jo 2:4; 2Jo 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1Jo 4:6). It translates itself into act. God's true children do the truth (Joh 3:21; 1Jo 1:6). It brings sanctification and freedom (Joh 8:32; Joh 17:17). See on Joh 14:6, Joh 14:17.
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Vincent: 1Jo 1:9 - -- Confess ( ὁμολογῶμεν )
From ὁμός , one and the same , and λέγω , to say. Hence, primarily, to say the s...
Confess (
From
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Vincent: 1Jo 1:9 - -- Sins
Note the plural, as compared with the singular, sin , in the previous verse. See note. The plural indicates that the confession is to be s...
Sins
Note the plural, as compared with the singular, sin , in the previous verse. See note. The plural indicates that the confession is to be specific as well as general . Augustine's words are exactly to the point, but his play upon pardon and confess cannot be reproduced in English. " Vis ut ille ignoscat? Tu agnosce." Do you wish Him to forgive? Do you confess .
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Vincent: 1Jo 1:9 - -- Faithful ( πιστός )
True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfillin...
Faithful (
True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfilling His own promises (Heb 10:23; Heb 11:11); as fulfilling the purpose for which He has called men (1Th 5:24; 1Co 1:9); as responding with guardianship to the trust reposed in Him by men (1Co 10:13; 1Pe 4:19). " He abideth faithful. He cannot deny Himself" (2Ti 2:13). The same term is applied to Christ (2Th 3:3; Heb 3:2; Heb 2:17). God's faithfulness is here spoken of not only as essential to His own being, but as faithfulness toward us; " fidelity to that nature of truth and light, related to His own essence, which rules in us as far as we confess our sins" (Ebrard). The essence of the message of life is fellowship with God and with His children (1Jo 1:3). God is light (1Jo 1:5). Walking in the light we have fellowship , and the blood of Jesus is constantly applied to cleanse us from sin, which is darkness and which interrupts fellowship. If we walk in darkness we do not the truth. If we deny our sin the truth is not in us. If we confess our sins, " God, by whom we were called unto the fellowship of His Son Jesus Christ our Lord, is faithful " (1Co 1:9) to forgive our sins, to cleanse us from all unrighteousness, and thus to restore and maintain the interrupted fellowship.
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Vincent: 1Jo 1:9 - -- Just ( δίκαιος )
Rev., righteous . From δίκη right . The term is applied both to God and to Christ. See Rev 16:5; Joh 17:25; 1Jo...
Just (
Rev., righteous . From
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Vincent: 1Jo 1:9 - -- To forgive ( ἵνα ἀφῇ )
See Joh 20:23; 1Jo 2:12. Primarily the word means to send away , dismiss ; hence of sins, to remit , ...
To forgive (
See Joh 20:23; 1Jo 2:12. Primarily the word means to send away , dismiss ; hence of sins, to remit , as a debt. Cleansing (1Jo 1:7) contemplates the personal character of the sinner; remission , his acts . See on Mat 6:12; see on Jam 5:15. To forgive is, literally, that he may forgive . On John's use of
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Vincent: 1Jo 1:9 - -- Our sins ( τὰς ἁμαρτίας )
Sin is defined by John as ἀνομία, lawlessness . Compare Rom 6:19. A.V., transgression of...
Our sins (
Sin is defined by John as
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Vincent: 1Jo 1:9 - -- Unrighteousness ( ἀδικίας )
With reference to δίκαιος righteous . The righteous One who calls us into fellowship with Himsel...
Wesley: 1Jo 1:1 - -- Here means, He which was the Word himself; afterwards it means, that which they had heard from him.
Here means, He which was the Word himself; afterwards it means, that which they had heard from him.
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Wesley: 1Jo 1:1 - -- This phrase is sometimes used in a limited sense; but here it properly means from eternity, being equivalent with, "in the beginning," Joh 1:1.
This phrase is sometimes used in a limited sense; but here it properly means from eternity, being equivalent with, "in the beginning," Joh 1:1.
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Wesley: 1Jo 1:1 - -- The apostles. Have not only heard, but seen with our eyes, which we have beheld - Attentively considered on various occasions.
The apostles. Have not only heard, but seen with our eyes, which we have beheld - Attentively considered on various occasions.
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Wesley: 1Jo 1:1 - -- He is termed the Word, Joh 1:1; the Life, Joh 1:4; as he is the living Word of God, who, with the Father and the Spirit, is the fountain of life to al...
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Wesley: 1Jo 1:2 - -- We testify by declaring, by preaching, and writing, 1Jo 1:3-4. Preaching lays the foundation, 1Jo 1:5-10: writing builds there on.
We testify by declaring, by preaching, and writing, 1Jo 1:3-4. Preaching lays the foundation, 1Jo 1:5-10: writing builds there on.
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Wesley: 1Jo 1:2 - -- Which always was, and afterward appeared to us. This is mentioned in the beginning of the epistle. In the end of it is mentioned the same eternal life...
Which always was, and afterward appeared to us. This is mentioned in the beginning of the epistle. In the end of it is mentioned the same eternal life, which we shall always enjoy.
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May enjoy the same fellowship which we enjoy.
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Of the Holy Ghost he speaks afterwards.
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Wesley: 1Jo 1:4 - -- So our Lord also, Joh 15:11; Joh 16:22. There is a joy of hope, a joy of faith, and a joy of love. Here the joy of faith is directly intended. It is a...
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Wesley: 1Jo 1:4 - -- That is, your faith and the joy arising from it: but it likewise implies the joy of hope and love.
That is, your faith and the joy arising from it: but it likewise implies the joy of hope and love.
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Wesley: 1Jo 1:5 - -- The light of wisdom, love, holiness, glory. What light is to the natural eye, that God is to the spiritual eye.
The light of wisdom, love, holiness, glory. What light is to the natural eye, that God is to the spiritual eye.
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No contrary principle. He is pure, unmixed light.
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Wesley: 1Jo 1:6 - -- Either with our tongue, or in our heart, if we endeavour to persuade either ourselves or others. We have fellowship with him, while we walk, either in...
Either with our tongue, or in our heart, if we endeavour to persuade either ourselves or others. We have fellowship with him, while we walk, either inwardly or outwardly, in darkness - In sin of any kind.
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Our actions prove, that the truth is not in us.
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Wesley: 1Jo 1:7 - -- In all holiness. As God is (a deeper word than walk, and more worthy of God) in the light, then we may truly say, we have fellowship one with another ...
In all holiness. As God is (a deeper word than walk, and more worthy of God) in the light, then we may truly say, we have fellowship one with another - We who have seen, and you who have not seen, do alike enjoy that fellowship with God. The imitation of God being the only sure proof of our having fellowship with him.
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Both original and actual, taking away all the guilt and all the power.
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Any child of man, before his blood has cleansed us.
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Wesley: 1Jo 1:8 - -- To be cleansed from, instead of confessing our sins, 1Jo 1:9, the truth is not in us - Neither in our mouth nor in our heart.
To be cleansed from, instead of confessing our sins, 1Jo 1:9, the truth is not in us - Neither in our mouth nor in our heart.
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Wesley: 1Jo 1:9 - -- Because he had promised this blessing, by the unanimous voice of all his prophets.
Because he had promised this blessing, by the unanimous voice of all his prophets.
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Wesley: 1Jo 1:9 - -- Surely then he will punish: no; for this very reason he will pardon. This may seem strange; but upon the evangelical principle of atonement and redemp...
Surely then he will punish: no; for this very reason he will pardon. This may seem strange; but upon the evangelical principle of atonement and redemption, it is undoubtedly true; because, when the debt is paid, or the purchase made, it is the part of equity to cancel the bond, and consign over the purchased possession.
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To purify our souls from every kind and every degree of it.
JFB -> 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:1; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:2; 1Jo 1:3; 1Jo 1:3; 1Jo 1:3; 1Jo 1:4; 1Jo 1:4; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:5; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:6; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:7; 1Jo 1:8; 1Jo 1:8; 1Jo 1:8; 1Jo 1:8; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9; 1Jo 1:9
JFB: 1Jo 1:1 - -- Not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (1Jo 1:2); answering to "Him that is from the beginning"...
Not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (1Jo 1:2); answering to "Him that is from the beginning" (1Jo 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pro 8:23, "I was set up from everlasting, from the beginning, or ever the earth was."
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JFB: 1Jo 1:1 - -- A series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect ten...
A series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.
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JFB: 1Jo 1:1 - -- Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the...
Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Act 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.
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JFB: 1Jo 1:1 - -- "concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the...
"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at 1Jo 1:5.
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Who had previously been "with the Father."
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JFB: 1Jo 1:2 - -- Translate as in 1Jo 1:3, "declare" (compare 1Jo 1:5). Declare is the general term; write is the particular (1Jo 1:4).
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JFB: 1Jo 1:2 - -- Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the lif...
Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."
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JFB: 1Jo 1:2 - -- Greek, "the which." the before-mentioned (1Jo 1:1) life which was with the Father "from the beginning" (compare Joh 1:1). This proves the distinctness...
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JFB: 1Jo 1:3 - -- Resumed from 1Jo 1:1, wherein the sentence, being interrupted by 1Jo 1:2, parenthesis, was left incomplete.
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Oldest manuscripts add also; unto you also who have not seen or heard Him.
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JFB: 1Jo 1:3 - -- That ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "...
That ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours; He in us and we in Him. We are "partakers of the divine nature." We know God only by having fellowship with Him; He may thus be known, but not comprehended. The repetition of "with" before the "Son," distinguishes the persons, while the fellowship or communion with both Father and Son, implies their unity. It is not added "and with the Holy Ghost"; for it is by the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship with the Father and Son (compare 1Jo 3:24). Believers enjoy the fellowship OF, but not WITH, the Holy Ghost. "Through Christ God closes up the chasm that separated Him from the human race, and imparts Himself to them in the communion of the divine life" [NEANDER].
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And none other, namely, this whole Epistle.
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JFB: 1Jo 1:4 - -- Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thu...
Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thus that your joy may be full. Other oldest manuscripts and versions read "OUR joy," namely, that our joy may be filled full by bringing you also into fellowship with the Father and Son. (Compare Joh 4:36, end; Phi 2:2, "Fulfil ye my joy," Phi 2:16; Phi 4:1; 2Jo 1:8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with Joh 15:11; Joh 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So 2Jo 1:12, "your" in oldest manuscripts. The authority of manuscripts and versions on both sides here is almost evenly balanced. Christ Himself is the source, object, and center of His people's joy (compare 1Jo 1:3, end); it is in fellowship with Him that we have joy, the fruit of faith.
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First division of the body of the Epistle (compare Introduction).
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JFB: 1Jo 1:5 - -- Greek, "announce"; report in turn; a different Greek word from 1Jo 1:3. As the Son announced the message heard from the Father as His apostle, so the ...
Greek, "announce"; report in turn; a different Greek word from 1Jo 1:3. As the Son announced the message heard from the Father as His apostle, so the Son's apostles announce what they have heard from the Son. John nowhere uses the term "Gospel"; but the witness or testimony, the word, the truth, and here the message.
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JFB: 1Jo 1:5 - -- What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and...
What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on GOD. As God here, so Christ, in 1Jo 2:8, is called "the true light."
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JFB: 1Jo 1:5 - -- Strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not onl...
Strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
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In inward and outward action, whithersoever we turn ourselves [BENGEL].
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JFB: 1Jo 1:7 - -- Compare Eph 5:8, Eph 5:11-14. "WE WALK"; "God is (essentially in His very nature as 'the light,' 1Jo 1:5) in the light." WALKING in the light, the ele...
Compare Eph 5:8, Eph 5:11-14. "WE WALK"; "God is (essentially in His very nature as 'the light,' 1Jo 1:5) in the light." WALKING in the light, the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (1Jo 2:6). ALFORD notices, Walking in the light as He is in the light, is no mere imitation of God, but an identity in the essential element of our daily walk with the essential element of God's eternal being.
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JFB: 1Jo 1:7 - -- And of course with God (to be understood from 1Jo 1:6). Without having fellowship with God there can be no true and Christian fellowship one with anot...
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As the result of "walking in the light, as He is in the light."
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JFB: 1Jo 1:7 - -- Daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood...
Daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood once for all, but of the present sanctification ("cleanseth" is present tense) which the believer, walking in the light and having fellowship with God and the saints, enjoys as His privilege. Compare Joh 13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare 1Jo 1:9, "cleanse us from all unrighteousness," a further step besides "forgiving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.
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JFB: 1Jo 1:8 - -- The confession of sins is a necessary consequence of "walking in the light" (1Jo 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; ...
The confession of sins is a necessary consequence of "walking in the light" (1Jo 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [AUGUSTINE].
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JFB: 1Jo 1:8 - -- "HAVE," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Obse...
"HAVE," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the singular; "(confess our) sins" (1Jo 1:9) in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our in the main "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. "They who defend their sins, will see in the great day whether their sins can defend them."
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We cannot deceive God; we only make ourselves to err from the right path.
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JFB: 1Jo 1:8 - -- (1Jo 2:4). True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [AL...
(1Jo 2:4). True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [ALFORD].
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JFB: 1Jo 1:9 - -- With the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
With the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
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JFB: 1Jo 1:9 - -- Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mer...
Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.
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JFB: 1Jo 1:9 - -- Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
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JFB: 1Jo 1:9 - -- Purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare Heb...
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JFB: 1Jo 1:9 - -- Offensive to Him who "is just" or righteous; called "sin," 1Jo 1:7, because "sin is the transgression of the law," and the law is the expression of Go...
Offensive to Him who "is just" or righteous; called "sin," 1Jo 1:7, because "sin is the transgression of the law," and the law is the expression of God's righteousness, so that sin is unrighteousness.
Clarke: 1Jo 1:1 - -- That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we ha...
That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled - frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing,
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Clarke: 1Jo 1:2 - -- For the Life was manifested - The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, an...
For the Life was manifested - The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, and from whom eternal life and happiness come, was manifested in the flesh, and we have seen him, and in consequence bear witness to him as the fountain and author of eternal life; for he who was from eternity with the Father was manifested unto us his apostles, and to the whole of the Jewish nation, and preached that doctrine of eternal life which I have before delivered to the world in my gospel, and which I now farther confirm by this epistle.
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Clarke: 1Jo 1:3 - -- That which we have seen and heard - We deliver nothing by hearsay, nothing by tradition, nothing from conjecture; we have had the fullest certainty ...
That which we have seen and heard - We deliver nothing by hearsay, nothing by tradition, nothing from conjecture; we have had the fullest certainty of all that we write and preach
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Clarke: 1Jo 1:3 - -- That ye also may have fellowship with us - That ye may be preserved from all false doctrine, and have a real participation with us apostles of the g...
That ye also may have fellowship with us - That ye may be preserved from all false doctrine, and have a real participation with us apostles of the grace, peace, love, and life of God, which communion we have with God the Father, who hath loved us, and given his Son Jesus Christ to redeem us; and with his Son Jesus Christ, who laid down his life for the life of the world and through whom, being God manifested in the flesh, we have union with God, are made partakers of the Divine nature and dwell in God, and God in us.
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Clarke: 1Jo 1:4 - -- That your joy may be full - Ye have already tasted that the Lord is good; but I am now going to show you the height of your Christian calling, that ...
That your joy may be full - Ye have already tasted that the Lord is good; but I am now going to show you the height of your Christian calling, that your happiness may be complete, being thoroughly cleansed from all sin, and filled with the fullness of God.
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Clarke: 1Jo 1:5 - -- This then is the message - This is the grand principle on which all depends, which we have heard of απ ’ αυτου, From him; for neither...
This then is the message - This is the grand principle on which all depends, which we have heard of
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Clarke: 1Jo 1:5 - -- God is light - The source of wisdom, knowledge, holiness, and happiness; and in him is no darkness at all - no ignorance, no imperfection, no sinful...
God is light - The source of wisdom, knowledge, holiness, and happiness; and in him is no darkness at all - no ignorance, no imperfection, no sinfulness, no misery. And from him wisdom, knowledge, holiness, and happiness are received by every believing soul. This is the grand message of the Gospel, the great principle on which the happiness of man depends. Light implies every essential excellence, especially wisdom, holiness, and happiness. Darkness implies all imperfection, and principally ignorance, sinfulness, and misery. Light is the purest, the most subtile, the most useful, and the most diffusive of all God’ s creatures; it is, therefore, a very proper emblem of the purity, perfection, and goodness of the Divine nature. God is to human soul, what the light is to the world; without the latter all would be dismal and uncomfortable, and terror and death would universally prevail: and without an indwelling God what is religion? Without his all-penetrating and diffusive light, what is the soul of man? Religion would be an empty science, a dead letter, a system unauthoritated and uninfluencing, and the soul a trackless wilderness, a howling waste, full of evil, of terror and dismay, and ever racked with realizing anticipations of future, successive, permanent, substantial, and endless misery. No wonder the apostle lays this down as a first and grand principle, stating it to be the essential message which he had received from Christ to deliver to the world.
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Clarke: 1Jo 1:6 - -- If we say that we have fellowship - Having fellowship, κοινωνια, communion, with God, necessarily implies a partaking of the Divine nature....
If we say that we have fellowship - Having fellowship,
The Gnostics, against whose errors it is supposed this epistle was written, were great pretenders to knowledge, to the highest degrees of the Divine illumination, and the nearest communion with the fountain of holiness, while their manners were excessively corrupt.
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Clarke: 1Jo 1:7 - -- But if we walk in the light - If, having received the principle of holiness from him, we live a holy and righteous life, deriving continual light, p...
But if we walk in the light - If, having received the principle of holiness from him, we live a holy and righteous life, deriving continual light, power, and life from him, then we have fellowship one with another; that is, we have communion with God, and God condescends to hold communion with us. This appears to be the intention of the apostle; and so he was understood by some versions and MSS., which, instead of
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Clarke: 1Jo 1:7 - -- The blood of Jesus Christ - The meritorious efficacy of his passion and death has purged our consciences from dead works, and cleanseth us, καθ...
The blood of Jesus Christ - The meritorious efficacy of his passion and death has purged our consciences from dead works, and cleanseth us,
And being cleansed from all sin is what every believer should look for, what he has a right to expect, and what he must have in this life, in order to be prepared to meet his God. Christ is not a partial Savior, he saves to the uttermost, and he cleanses from All sin.
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Clarke: 1Jo 1:8 - -- If we say that we have no sin - This is tantamount to 1Jo 1:10 : If we say that we have not sinned. All have sinned, and come short of the glory of ...
If we say that we have no sin - This is tantamount to 1Jo 1:10 : If we say that we have not sinned. All have sinned, and come short of the glory of God; and therefore every man needs a Savior, such as Christ is. It is very likely that the heretics, against whose evil doctrines the apostle writes, denied that they had any sin, or needed any Savior. In deed, the Gnostics even denied that Christ suffered: the Aeon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews; and he, being but a common man, his sufferings and death had neither merit nor efficacy
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Clarke: 1Jo 1:8 - -- We deceive ourselves - By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifi...
We deceive ourselves - By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice: this is the most dreadful of all deceptions, as it leaves the soul under all the guilt and pollution of sin, exposed to hell, and utterly unfit for heaven
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Clarke: 1Jo 1:8 - -- The truth is not in us - We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth - all have sinned, all ...
The truth is not in us - We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth - all have sinned, all are guilty, all are unholy; and none can redeem himself. Hence it is as necessary that Jesus Christ should become incarnated, and suffer and die to bring men to God.
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Clarke: 1Jo 1:9 - -- If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity,...
If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity, his holiness, and our own utter helplessness, and implore mercy for his sake who has died for us; he is faithful, because to such he has promised mercy, Psa 32:5; Pro 28:13; and just, for Christ has died for us, and thus made an atonement to the Divine justice; so that God can now be just, and yet the justifier of him who believeth in Jesus
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Clarke: 1Jo 1:9 - -- And to cleanse us from all unrighteousness - Not only to forgive the sin, but to purify the heart
Observe here
1. Sin exists in th...
And to cleanse us from all unrighteousness - Not only to forgive the sin, but to purify the heart
Observe here
1. Sin exists in the soul after two modes or forms
(1.) In guilt, which requires forgiveness or pardon
(2.) In pollution, which requires cleansing
2. Guilt, to be forgiven, must be confessed; and pollution, to be cleansed, must be also confessed. In order to find mercy, a man must know and feel himself to be a sinner, that he may fervently apply to God for pardon; in order to get a clean heart, a man must know and feel its depravity, acknowledge and deplore it before God, in order to be fully sanctified
3. Few are pardoned, because they do not feel and confess their sins; and few are sanctified or cleansed from all sin, because they do not feel and confess their own sore, and the plague of their hearts
4. As the blood of Jesus Christ, the merit of his passion and death, applied by faith, purges the conscience from all dead works, so the same cleanses the heart from all unrighteousness
5. As all unrighteousness is sin, so he that is cleansed from all unrighteousness is cleansed from all sin. To attempt to evade this, and plead for the continuance of sin in the heart through life, is ungrateful, wicked, and even blasphemous; for as he who says he has not sinned, 1Jo 1:10, makes God a liar, who has declared the contrary through every part of his revelation; so he that says the blood of Christ either cannot or will not cleanse us from all sin in this life, gives also the lie to his Maker, who has declared the contrary, and thus shows that the word - the doctrine of God is not in him
Reader, it is the birthright of every child of God to be cleansed from all sin, to keep himself unspotted from the world, and so to live as never more to offend his Maker. All things are possible to him that believeth; because all things are possible to the infinitely meritorious blood and energetic Spirit of the Lord Jesus. See the notes on the parallel passages in the margin; and particularly in St. John’ s gospel, John 1 note.
Calvin: 1Jo 1:1 - -- He shows, first, that life has been exhibited to us in Christ; which, as it is an incomparable good, ought to rouse and inflame all our powers with a...
He shows, first, that life has been exhibited to us in Christ; which, as it is an incomparable good, ought to rouse and inflame all our powers with a marvelous desire for it, and with the love of it. It is said, indeed, in a few and plain words, that life is manifested; but if we consider how miserable and horrible a condition death is, and also what is the kingdom and the glory of immortality, we shall perceive that there is something here more magnificent than what can be expressed in any words.
Then the Apostle’s object, in setting before us the vast good, yea, the chief and only true happiness which God has conferred on us, in his own Son, is to raise our thoughts above; but as the greatness of the subject requires that the truth should be certain, and fully proved, this is what is here much dwelt upon. For these words, What we have seen, what we have heard, what we have looked on, serve to strengthen our faith in the gospel. Nor does he, indeed, without reason, make so many asseverations; for since our salvation depends on the gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, every one of us knows too well by his own experience. To believe is not lightly to form an opinion, or to assent only to what is said, but a firm, undoubting conviction, so that we may dare to subscribe to the truth as fully proved. It is for this reason that the Apostle heaps together so many things in confirmation of the gospel.
1.That which was from the beginning As the passage is abrupt and involved, that the sense may be made clearer, the words may be thus arranged; “We announce to you the word of life, which was from the beginning and really testified to us in all manner of ways, that life has been manifested in him;” or, if you prefer, the meaning may be thus given, “What we announce to you respecting the word of life, has been from the beginning, and has been openly shewed to us, that life was manifested in him.” But the words, That which was from the beginning, refer doubtless to the divinity of Christ, for God manifested in the flesh was not from the beginning; but he who always was life and the eternal Word of God, appeared in the fullness of time as man. Again, what follows as to the looking on and the handling of the hands, refers to his human nature. But as the two natures constitute but one person, and Christ is one, because he came forth from the Father that he might put on our flesh, the Apostle rightly declares that he is the same, and had been invisible, and afterwards became visible. 59
Hereby the senseless cavil of Servetus is disproved, that the nature and essence of Deity became one with the flesh, and that thus the Word was transformed into flesh, because the life-giving Word was seen in the flesh.
Let us then bear in mind, that this doctrine of the Gospel is here declared, that he who in the flesh really proved himself to be the Son of God, and was acknowledged to be the Son of God, was always God’s invisible Word, for he does not refer here to the beginning of the world, but ascends much higher.
Which we have heard, which we have seen It was not the hearing of a report, to which little credit is usually given, but John means, that he had faithfully learnt from his Master those things which he taught, so that he alleged nothing thoughtlessly and rashly. And, doubtless, no one is a fit teacher in the Church, who has not been the disciple of the Son of God, and rightly instructed in his school, since his authority alone ought to prevail.
When he says, we have seen with our eyes, it is no redundancy, but a fuller expression for the sake of amplifying; nay, he was not satisfied with seeing only, but added, which we have looked upon, and our hands have handled By these words he shews that he taught nothing but what had been really made known to him.
It may seem, however, that the evidence of the senses little availed on the present subject, for the power of Christ could not be perceived by the eyes nor felt by the hands. To this I answer, that the same thing is said here as in Joh 1:14 the Gospel of John, “We have seen his glory, the glory as of the only begotten of the Father;” for he was not known as the Son of God by the external form of his body, but because he gave illustrious proofs of his Divine power, so that in him shone forth the majesty of the Father, as in a living and distinct image. As the words are in the plural number, and the subject equally applies to all the apostles, I am disposed to include them, especially as the authority of testimony is what is treated of.
But no less frivolous (as I have before said) than impudent is the wickedness of Servetus, who urges these words to prove that the Word of God became visible and capable of being handled; he either impiously destroys or mingles together the twofold nature of Christ. It is, therefore, a pure figment. Thus deifying the humanity of Christ, he wholly takes away the reality of his human nature, at the same time denying that Christ is for any other reason called the Son of God, except that he was conceived of his mother by the power of the Holy Spirit, and taking away his own subsistence in God. It hence follows that he was neither God nor man, though he seems to form a confused mass from both. But as the meaning of the Apostle is evident to us, let us pass by that unprincipled man.
Of the Word of life The genitive here is used for an adjective, vivifying, or life-giving; for in him, as it is said in the first chapter of John’s Gospel, was life. At the same time, this distinction belongs to the Son of God on two accounts, because he has infused life into all creatures, and because he now restores life to us, which had perished, having been extinguished by the sin of Adam. Moreover, the term Word may be explained in two ways, either of Christ, or of the doctrine of the Gospel, for even by this is salvation brought to us. But as its substance is Christ, and as it contains no other thing than that he, who had been always with the Father, was at length manifested to men, the first view appears to me the more simple and genuine. Moreover, it appears more fully from the Gospel that the wisdom which dwells in God is called the Word.
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Calvin: 1Jo 1:2 - -- 2.For (or, and) the life was manifested The copulative is explanatory, as though he had said, “We testify of the vivifying Word, as life has bee...
2.For (or, and) the life was manifested The copulative is explanatory, as though he had said, “We testify of the vivifying Word, as life has been manifested.” The sense may at the same time be twofold, that Christ, who is life and the fountain of life, has been manifested, or, that life has been openly offered to us in Christ. The latter, indeed, necessarily follows from the former. Yet as to the meaning, the two things differ, as cause and effect. When he repeats, We shew, or announce eternal life, he speaks, I have no doubt, of the effect, even that he announces that life is obtained for us in Christ.
We hence learn, that when Christ is preached to us, the kingdom of heaven is opened to us, so that being raised from death we may live the life of God.
Which was with the Father This is true, not only from the time when the world was formed, but also from eternity, for he was always God, the fountain of life; and the power and the faculty of vivifying was possessed by his eternal wisdom: but he did not actually exercise it before the creation of the world, and from the time when God began to exhibit the Word, that power which before was hid, diffused itself over all created things. Some manifestation had already been made; the Apostle had another thing in view, that is, that life was then at length manifested in Christ, when he in our flesh completed the work of redemption. For though the fathers were even under the law associates and partakers of the same life, yet we know that they were shut up under the hope that was to be revealed. It was necessary for them to seek life from the death and resurrection of Christ; but the event was not only far remote from their eyes, but also hid from their minds. They depended, then, on the hope of revelation, which at length in due time followed. They could not, indeed, have obtained life, except it was in some way manifested to them; but the difference between us and them is, that we hold him already revealed as it were in our hands, whom they sought obscurely promised to them in types.
But the object of the Apostle is, to remove the idea of novelty, which might have lessened the dignity of the Gospel; he therefore says, that life had not now at length began to be, though it had but lately appeared, for it was always with the Father.
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Calvin: 1Jo 1:3 - -- 3.That which we have seen He now repeats the third time the words, seen and heard, that nothing might be wanting as to the real certainty of his d...
3.That which we have seen He now repeats the third time the words, seen and heard, that nothing might be wanting as to the real certainty of his doctrine. And it ought to be carefully noticed, that the heralds of the Gospel chosen by Christ were those who were fit and faithful witnesses of all those things which they were to declare. He also testifies of the feeling of their heart, for he says that he was moved by no other reason to write except to invite those to whom he was writing to the participation of an inestimable good. It hence appears how much care he had for their salvation; which served not a little to induce them to believe; for extremely ungrateful we must be, if we refuse to hear him who wishes to communicate to us a part of that happiness which he has obtained.
He also sets forth the fruit received from the Gospel, even that we are united thereby to God, and to his Son Christ in whom is found the chief good. It was necessary for him to add this second clause, not only that he might represent the doctrine of the Gospel as precious and lovely, but that he might also show that he wished them to be his associates for no other end but to lead them to God, so that they might be all one in him. For the ungodly have also a mutual union between themselves, but it is without God, nay, in order to alienate themselves more and more from God, which is the extreme of all evils. It is, indeed, as it has been stated, our only true happiness, to be received into God’s favor, so that we may be really united to him in Christ; of which John speaks in Joh 17:20.
In short, John declares, that as the apostles were adopted by Christ as brethren, that being gathered into one body, they might together be united to God, so he does the same with other colleagues; though many, they are yet made partakers of this holy and blessed union.
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Calvin: 1Jo 1:4 - -- 4.That your joy may be full By full joy, he expresses more clearly the complete and perfect happiness which we obtain through the Gospel; at the same...
4.That your joy may be full By full joy, he expresses more clearly the complete and perfect happiness which we obtain through the Gospel; at the same time he reminds the faithful where they ought to fix all their affections. True is that saying,
“ Where your treasure is, there will be your heart also.”
(Mat 6:21.)
Whosoever, then, really perceives what fellowship with God is, will be satisfied with it alone, and will no more burn with desires for other things.
“The Lord is my cup,” says David, “and my heritage; the lines have fallen for me on an excellent lot.” (Psa 16:5.)
In the same manner does Paul declare that all things were deemed by him as dung, in comparison with Christ alone. (Phi 3:8.) He, therefore, has at length made a proficiency in the Gospel, who esteems himself happy in having communion with God, and acquiesces in that alone; and thus he prefers it to the whole world, so that he is ready for its sake to relinquish all other things.
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Calvin: 1Jo 1:5 - -- 5.This then is the message, or promise. I do not disapprove of the rendering of the old interpreter, “This is the annunciation,” or message; fo...
5.This then is the message, or promise. I do not disapprove of the rendering of the old interpreter, “This is the annunciation,” or message; for though
But he calls God light, and says that he is in the light; such expressions are not to be too strictly taken. Why Satan is called the prince of darkness is sufficiently evident. When, therefore, God on the other hand is called the Father of light, and also light, we first understand that there is nothing in him but what is bright, pure, and unalloyed; and, secondly, that he makes all things so manifest by his brightness, that he suffers nothing vicious or perverted, no spots or filth, no hypocrisy or fraud, to lie hid. Then the sum of what is said is, that since there is no union between light and darkness, there is a separation between us and God as long as we walk in darkness; and that the fellowship which he mentions, cannot exist except we also become pure and holy.
In him is no darkness at all This mode of speaking is commonly used by John, to amplify what he has affirmed by a contrary negation. Then, the meaning is, that God is such a light, that no darkness belongs to him. It hence follows, that he hates an evil conscience, pollution, and wickedness, and everything that pertains to darkness.
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Calvin: 1Jo 1:6 - -- 6.If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doct...
6.If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doctrine, however, depends on a higher principle, that God sanctifies all who are his. For it is not a naked precept that he gives, which requires that our life should be holy; but he rather shews that the grace of Christ serves for this end to dissipate darkness, and to kindle in us the light of God; as though he had said, “What God communicates to us is not a vain fiction; for it is necessary that the power and effect of this fellowship should shine forth in our life; otherwise the possession of the gospel is fallacious.” What he adds, and do not the truth, is the same as if he had said, “We do not act truthfully. We do not regard what is true and right.” And this mode of speaking, as I have before observed, is frequently used by him.
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Calvin: 1Jo 1:7 - -- 7.But if we walk in the light He now says, that the proof of our union with God is certain, if we are conformable to him; not that purity of life con...
7.But if we walk in the light He now says, that the proof of our union with God is certain, if we are conformable to him; not that purity of life conciliates us to God, as the prior cause; but the Apostle means, that our union with God is made evident by the effect, that is, when his purity shines forth in us. And, doubtless, such is the fact; wherever God comes, all things are so imbued with his holiness, that he washes away all filth; for without him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God.
In saying, We have fellowship one with another, he does not speak simply of men; but he sets God on one side, and us on the other.
It may, however, be asked, “Who among men can so exhibit the light of God in his life, as that this likeness which John requires should exist; for it would be thus necessary, that he should be wholly pure and free from darkness.” To this I answer, that expressions of this kind are accommodated to the capacities of men; he is therefore said to be like God, who aspires to his likeness, however distant from it he may as yet be. The example ought not to be otherwise applied than according to this passage. He walks in darkness who is not ruled by the fear of God, and who does not, with a pure conscience, devote himself wholly to God, and seek to promote his glory. Then, on the other hand, he who in sincerity of heart spends his life, yea, every part of it, in the fear and service of God, and faithfully worships him, walks in the light, for he keeps the right way, though he may in many things offend and sigh under the burden of the flesh. Then, integrity of conscience is alone that which distinguishes light from darkness.
And the blood of Jesus Christ After having taught what is the bond of our union with God, he now shews what fruit flows from it, even that our sins are freely remitted. And this is the blessedness which David describes in Psa 32:0, in order that we may know that we are most miserable until, being renewed by God’s Spirit, we serve him with a sincere heart. For who can be imagined more miserable than that man whom God hates and abominates, and over whose head is suspended both the wrath of God and eternal death?
This passage is remarkable; and from it we first learn, that the expiation of Christ, effected by his death, does then properly belong to us, when we, in uprightness of heart, do what is right and just for Christ is no redeemer except to those who turn from iniquity, and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance, nor can the peace of God be in those hearts, where the fear God does not prevail.
Secondly, this passage shews that the gratuitous pardon of sins is given us not only once, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful. For the Apostle here addresses the faithful; as doubtless no man has ever been, nor ever will be, who can otherwise please God, since all are guilty before him; for however strong a desire there may be in us of acting rightly, we always go haltingly to God. Yet what is half done obtains no approval with God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God.
By saying, from all sin, he intimates that we are, on many accounts, guilty before God; so that doubtless there is no one who has not many vices. But he shews that no sins prevent the godly, and those who fear God, from obtaining his favor. He also points out the manner of obtaining pardon, and the cause of our cleansing, even because Christ expiated our sins by his blood; but he affirms that all the godly are undoubtedly partakers of this cleansing.
The whole of his doctrine has been wickedly perverted by the sophists; for they imagine that pardon of sins is given us, as it were, in baptism. They maintain that there only the blood of Christ avails; and they teach, that after baptism, God is not otherwise reconciled than by satisfactions. They, indeed, leave some part to the blood of Christ; but when they assign merit to works, even in the least degree, they wholly subvert what John teaches here, as to the way of expiating sins, and of being reconciled to God. For these two things can never harmonize together, to be cleansed by the blood of Christ, and to be cleansed by works: for John assigns not the half, but the whole, to the blood of Christ.
The sum of what is said, then, is, that the faithful know of a certainty, that they are accepted by God, because he has been reconciled to them through the sacrifice of the death of Christ. And sacrifice includes cleansing and satisfaction. Hence the power and efficiency of these belong to the blood of Christ alone.
Hereby is disproved and exposed the sacrilegious invention of the Papists as to indulgences; for as though the blood of Christ were not sufficient, they add, as a subsidy to it, the blood and merits of martyrs. At the same time, this blasphemy advances much further among us; for as they say that their keys, by which they hold as shut up the remission of sins, open a treasure made up partly of the blood and merits of martyrs, and partly of the worlds of supererogation, by which any sinner may redeem himself, no remission of sins remains for them but what is derogatory to the blood of Christ; for if their doctrine stands, the blood of Christ does not cleanse us, but comes in, as it were, as a partial aid. Thus consciences are held in suspense, which the Apostle here bids to rely on the blood of Christ.
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Calvin: 1Jo 1:8 - -- 8.If we say He now commends grace from its necessity; for as no one is free from sin, he intimates that we are all lost and undone, except the Lord c...
8.If we say He now commends grace from its necessity; for as no one is free from sin, he intimates that we are all lost and undone, except the Lord comes to our aid with the remedy of pardon. The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing.
By the word sin, is meant here not only corrupt and vicious inclination, but the fault or sinful act which really renders us guilty before God. Besides, as it is a universal declaration, it follows, that none of the saints, who exist now, have been, or shall be, are exempted from the number. Hence most fitly did Augustine refute the cavil of the Pelagians, by adducing against them this passage: and he wisely thought that the confession of guilt is not required for humility’s sake, but lest we by lying should deceive ourselves.
When he adds, and the truth is not in us, he confirms, according to his usual manner, the former sentence by repeating it in other words; though it is not a simple repetition, (as elsewhere,) but he says that they are deceived who glory in falsehood.
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Calvin: 1Jo 1:9 - -- 9.If we confess He again promises to the faithful that God will be propitious to them, provided they acknowledge themselves to be sinners. It is of ...
9.If we confess He again promises to the faithful that God will be propitious to them, provided they acknowledge themselves to be sinners. It is of great moment to be fully persuaded, that when we have sinned, there is a reconciliation with God ready and prepared for us: we shall otherwise carry always a hell within us. Few, indeed, consider how miserable and wretched is a doubting conscience; but the truth is, that hell reigns where there is no peace with God. The more, then, it becomes us to receive with the whole heart this promise which offers free pardon to all who confess their sins. Moreover, this is founded even on the justice of God, because God who promises is true and just. For they who think that he is called just, because he justifies us freely, reason, as I think, with too much refinement, because justice or righteousness here depends on fidelity, and both are annexed to the promise. For God might have been just, were he to deal with us with all the rigor of justice; but as he has bound himself to us by his word, he would not have himself deemed just, except he forgives. 61
But this confession, as it is made to God, must be in sincerity; and the heart cannot speak to God without newness of life. It then includes true repentance. God, indeed, forgives freely, but in such a way, that the facility of mercy does not become an enticement to sin.
And to cleanse us The verb, to cleanse, seems to be taken in another sense than before; for he had said, that we are cleansed by the blood of Christ, because through him sins are not imputed; but now, having spoken of pardon, he also adds, that God cleanses us from iniquity: so that this second clause is different from the preceding. Thus he initiates that a twofold fruit comes to us from confession, — that God being reconciled by the sacrifice of Christ, forgives us, — and that he renews and reforms us.
Were any one to object and say, that as long as we sojourn in the world, we are never cleansed from all unrighteousness, with regard to our reformation: this is indeed true; but John does not refer to what God now performs in us. He is faithful, he says, to cleanse us, not today or tomorrow; for as long as we are surrounded with flesh, we ought to be in a continual state of progress; but what he has once begun, he goes on daily to do, until he at length completes it. So Paul says, that we are chosen, that we may appear without blame before God, (Col 1:22;) and in another place he says, that the Church is cleansed, that it might be without spot or wrinkle. (Eph 5:27.)
If yet any one prefers another explanation, that he says the same thing twice over, I shall not object. 62
Defender: 1Jo 1:1 - -- Note the similarity between the opening verses of John's gospel and his first epistle; both starting with a reference back to creation. The gospel of ...
Note the similarity between the opening verses of John's gospel and his first epistle; both starting with a reference back to creation. The gospel of John looks back before the beginning of time when only God existed, and Jesus Christ was God. His epistle, on the other hand, proceeds forward from that beginning of time (Gen 1:1) to the incarnation of the eternal "Word," which became "the Word of life;" the manifestation of the Father in "His Son Jesus Christ" (1Jo 1:3).
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Defender: 1Jo 1:1 - -- The author uses the plural "we," referring, undoubtedly, to the twelve apostles, but later uses the first person singular when his epistle becomes mor...
The author uses the plural "we," referring, undoubtedly, to the twelve apostles, but later uses the first person singular when his epistle becomes more personal (1Jo 2:1). In any case, it is obvious that the author is the beloved disciple, John, even though he never identifies himself by name. The similarity in vocabulary between John's gospel and his epistles is strikingly obvious. For example, the word "know" occurs more in the gospel of John than in any of the other gospels, and occurs in 1 John more than in any other epistle. Exactly the same phenomenon is noted for many other vocabulary words. These include such words as; love, light, truth, fellowship, commandment, abide, witness, eternal, manifest, keep, overcome, beginning, father and son.
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Defender: 1Jo 1:1 - -- John was writing this epistle late in the first century after all the other apostles were dead. Tradition suggests he was writing from Ephesus where h...
John was writing this epistle late in the first century after all the other apostles were dead. Tradition suggests he was writing from Ephesus where he served many years as bishop and pastor, possibly intending his letter to be circulated among all the churches of the region, including the seven churches of Revelation 2 and 3. He stressed to his readers of the younger generation that he and the other apostles had actually heard Jesus speak (Joh 5:24), seen Him with their own eyes (Joh 1:18), "beheld" Him in His glory (Joh 1:14) and handled Him with their own hands (Luk 24:39)."
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Defender: 1Jo 1:2 - -- When "the Word of life" (1Jo 1:1) "became flesh" (Joh 1:14), that eternal life "was manifested unto us." Because we have been shown life in God as it ...
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Defender: 1Jo 1:3 - -- "Fellowship," as used in Scripture, does not refer to mere social companionship or camaraderie as we tend to use the term today. The same word is tran...
"Fellowship," as used in Scripture, does not refer to mere social companionship or camaraderie as we tend to use the term today. The same word is translated "communion" (1Co 10:16; 2Co 6:14). The basic meaning is "joint participation in things held in common." The fellowship we can have with the Father through the Son (Joh 17:22, Joh 17:26) is the same fellowship we, as believers, can have with one another."
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Defender: 1Jo 1:5 - -- Since God is light, dwelling in light (1Ti 6:16), He did not have to "create" light, but simply say: "Let there be light." (Gen 1:3). On the other han...
Since God is light, dwelling in light (1Ti 6:16), He did not have to "create" light, but simply say: "Let there be light." (Gen 1:3). On the other hand, He did create darkness (Isa 45:7) as the initial state of the unformed and uninhabited earth (Gen 1:2). When light appeared to disperse the darkness, it could, thereby, become a model of the shining of spiritual light into a soul born in the darkness of innate sin (2Co 4:6). Physically, God is the light of shining glory, intellectually He is the light of truth, and morally He is the light of holiness. He is also the light of life (Joh 1:4) and of true guidance (Joh 8:12)."
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Defender: 1Jo 1:6 - -- Note that the truth is not only something we should believe and teach, but also something we should do."
Note that the truth is not only something we should believe and teach, but also something we should do."
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Defender: 1Jo 1:7 - -- That is, we are in fellowship with the Lord, and, therefore, also with other believers who are in fellowship with Him. Since there is no darkness in G...
That is, we are in fellowship with the Lord, and, therefore, also with other believers who are in fellowship with Him. Since there is no darkness in God, if we truly walk in His light, there can be no reason for any error, sin or ignorance of His will on our part.
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Defender: 1Jo 1:7 - -- As we walk in fellowship with Him, all sin, whether known or unknown, is cleansed by His blood."
As we walk in fellowship with Him, all sin, whether known or unknown, is cleansed by His blood."
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Defender: 1Jo 1:8 - -- The heresy of perfectionism - that is, the claim that our sin-nature has been completely eradicated so that we no longer commit sin - is self-deceptio...
The heresy of perfectionism - that is, the claim that our sin-nature has been completely eradicated so that we no longer commit sin - is self-deception. It is related to the Gnostic heresy of the time which claimed that the soul had been set free from one's sinful flesh."
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Defender: 1Jo 1:9 - -- To "confess" one's sins does not mean merely to confess one's sins in general, but rather to identify specifically, and then to agree with God as to t...
To "confess" one's sins does not mean merely to confess one's sins in general, but rather to identify specifically, and then to agree with God as to their specific sinful character, thus, in reality, repenting (that is, changing one's mind) about them and viewing them as God does. Since Christ's blood has already been shed to cover them, He is faithful to His Word and provides forgiveness in perfect justice."
TSK: 1Jo 1:1 - -- That which : 1Jo 2:13; Pro 8:22-31; Isa 41:4; Mic 5:2; Joh 1:1, 2-18, Joh 8:58; Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8
which we have heard : 1...
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TSK: 1Jo 1:2 - -- the life : 1Jo 5:11, 1Jo 5:20; Joh 1:4, Joh 11:25, Joh 11:26, Joh 14:6
was manifested : 1Jo 3:5, 1Jo 3:8; Rom 16:25, Rom 16:26; 1Ti 3:16; 2Ti 1:10; Ti...
the life : 1Jo 5:11, 1Jo 5:20; Joh 1:4, Joh 11:25, Joh 11:26, Joh 14:6
was manifested : 1Jo 3:5, 1Jo 3:8; Rom 16:25, Rom 16:26; 1Ti 3:16; 2Ti 1:10; Tit 1:2
and bear : Joh 15:27, Joh 21:14; Act 1:22, Act 2:32, Act 3:15, Act 5:32, Act 10:41; 1Pe 5:1
show : 1Jo 5:20
that eternal : Joh 17:3
which was : Pro 8:22-30; Joh 1:1, Joh 1:2, Joh 1:18, Joh 3:13, Joh 7:29, Joh 8:38, Joh 16:28, Joh 17:5; Rom 8:3; Gal 4:4
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TSK: 1Jo 1:3 - -- which : 1Jo 1:1; Act 4:20
declare : 1Jo 1:5; Psa 2:7, Psa 22:22; Isa 66:19; Joh 17:25; Act 13:32, Act 13:41, Act 20:27; 1Co 15:1; Heb 2:12
ye also : A...
declare : 1Jo 1:5; Psa 2:7, Psa 22:22; Isa 66:19; Joh 17:25; Act 13:32, Act 13:41, Act 20:27; 1Co 15:1; Heb 2:12
ye also : Act 2:42; Rom 15:27; Eph 3:6; Phi 1:7, Phi 2:1; 1Ti 6:2; Heb 3:1; 1Pe 5:1 *Gr.
our fellowship : 1Jo 1:7, 1Jo 2:23, 1Jo 2:24; Joh 14:20-23, Joh 17:3, Joh 17:11, Joh 17:21; 1Co 1:9, 1Co 1:30; 2Co 13:14; Phi 2:1, Phi 3:10; Heb 3:14
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TSK: 1Jo 1:4 - -- that : Isa 61:10; Hab 3:17, Hab 3:18; Joh 15:11, Joh 16:24; 2Co 1:24; Eph 3:19; Phi 1:25, Phi 1:26; 2Jo 1:12
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TSK: 1Jo 1:5 - -- the message : 1Jo 3:11; 1Co 11:23
that God : Psa 27:1, Psa 36:9, Psa 84:11; Isa 60:19; Joh 1:4, Joh 1:9, Joh 8:12, Joh 9:5, Joh 12:35, Joh 12:36; 1Ti ...
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TSK: 1Jo 1:6 - -- If : 1Jo 1:8, 1Jo 1:10, 1Jo 2:4, 1Jo 4:20; Mat 7:22; Jam 2:14, Jam 2:16, Jam 2:18; Rev 3:17, Rev 3:18
fellowship : 1Jo 1:3; Psa 5:4-6, Psa 94:20; 2Co ...
If : 1Jo 1:8, 1Jo 1:10, 1Jo 2:4, 1Jo 4:20; Mat 7:22; Jam 2:14, Jam 2:16, Jam 2:18; Rev 3:17, Rev 3:18
fellowship : 1Jo 1:3; Psa 5:4-6, Psa 94:20; 2Co 6:14-16
walk : 1Jo 2:9-11; Psa 82:5; Pro 2:13, Pro 4:18, Pro 4:19; Joh 3:19, Joh 3:20, Joh 11:10, Joh 12:35, Joh 12:46
we lie : 1Jo 1:10, 1Jo 4:20; Joh 8:44, Joh 8:45; 1Ti 4:2
do not : Joh 3:21
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TSK: 1Jo 1:7 - -- If we : 1Jo 2:9, 1Jo 2:10; Psa 56:13, Psa 89:15, Psa 97:11; Isa 2:5; Joh 12:35; Rom 13:12; Eph 5:8; 2Jo 1:4; 3Jo 1:4
as : 1Jo 1:5; Psa 104:2; 1Ti 6:16...
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TSK: 1Jo 1:8 - -- say : 1Jo 1:6, 1Jo 1:10, 1Jo 3:5, 1Jo 3:6; 1Ki 8:46; 2Ch 6:36; Job 9:2, Job 14:4, Job 15:14, Job 25:4; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 53:6, Isa 64...
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TSK: 1Jo 1:9 - -- we confess : Lev 26:40-42; 1Ki 8:47; 2Ch 6:37, 2Ch 6:38; Neh 1:6, 9:2-37; Job 33:27, Job 33:28; Psa 32:5, Psa 51:2-5; Pro 28:13; Dan. 9:4-20; Mat 3:6;...
we confess : Lev 26:40-42; 1Ki 8:47; 2Ch 6:37, 2Ch 6:38; Neh 1:6, 9:2-37; Job 33:27, Job 33:28; Psa 32:5, Psa 51:2-5; Pro 28:13; Dan. 9:4-20; Mat 3:6; Mar 1:5; Act 19:18
he is : Deu 7:9; Lam 3:23; 1Co 1:9; 1Ti 1:15; Heb 10:23, Heb 11:11
just : Isa 45:21; Zec 9:9; Rom 3:26; Heb 6:10; Rev 15:3
and to : 1Jo 1:7; Psa 19:12, Psa 51:2; Jer 33:8; Eze 36:25, Eze 37:23; 1Co 6:11; Eph 5:26; Tit 2:14
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: 1Jo 1:1 - -- That which was from the beginning - There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word"that was made flesh...
That which was from the beginning - There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word"that was made flesh. See the notes at Joh 1:1. This is such language as John would use respecting him, and indeed the phrase "the beginning,"as applicable to the Lord Jesus, is unique to John in the writings of the New Testament: and the language here may be regarded as one proof that this Epistle was written by him, for it is just such an expression as "he"would use, but not such as one would be likely to adopt who should attempt to palm off his own writings as those of John. One who should have attempted that would have been likely to introduce the name "John"in the beginning of the Epistle, or in some way to have claimed his authority. The apostle, in speaking of "that which was from the beginning,"uses a word in the neuter gender instead of the masculine, (
He was looking rather at the evidence that he was incarnate; the proofs that he was manifested; and he says that those proofs had been subjected to the trial of the senses, and he had borne witness to them, and now did it again. This is what is referred to, it seems to me, by the phrase "that which,"(
If this be the correct interpretation, then the phrase "from the beginning"(
Which we have heard - John was with the Saviour through the whole of his ministry, and he has recorded more that the Saviour said than either of the other evangelists. It is on what he said of himself that he grounds much of the evidence that he was the Son of God.
Which we have seen with our eyes - That is, pertaining to his person, and to what he did. "I have seen him; seen what he was as a man; how he appeared on earth; and I have seen whatever there was in his works to indicate his character and origin."John professes here to have seen enough in this respect to furnish evidence that he was the Son of God. It is not hearsay on which he relies, but he had the testimony of his own eyes in the case. Compare the notes at 2Pe 1:16.
Which we have looked upon - The word used here seems designed to be more emphatic or intensive than the one occurring before. He had just said that he had "seen him with his eyes,"but he evidently designs to include an idea in this word which would imply something more than mere beholding or seeing. The additional idea which is couched in this word seems to be that of desire or pleasure; that is, that he had looked on him with desire, or satisfaction, or with the pleasure with which one beholds a beloved object. Compare Mat 11:7; Luk 7:24; Joh 1:14; Joh 11:45. See Robinson, Lexicon. There was an intense and earnest gaze, as when we behold one whom we have desired to see, or when one goes out purposely to look on an object. The evidences of the incarnation of the Son of God had been subjected to such an intense and earnest gaze.
And our hands have handled - That is, the evidence that he was a man was subjected to the sense of touch. It was not merely that he had been seen by the eye, for then it might be pretended that this was a mere appearance assumed without reality; or that what occurred might have been a mere optical illusion; but the evidence that he appeared in the flesh was subjected to more senses than one; to the fact that his voice was heard; that he was seen with the eyes; that the most intense scrutiny had been employed; and, lastly, that he had been actually touched and handled, showing that it could not have been a mere appearance, an assumed form, but that it was a reality. This kind of proof that the Son of God had appeared in the flesh, or that he was truly and properly a man, is repeatedly referred to in the New Testament. Luk 24:39; "behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have."Compare Joh 20:25-27. There is evident allusion here to the opinion which early prevailed, which was held by the Docetes, that the Son of God did not truly and really become a man, but that there was only an appearance assumed, or that he seemed to be a man. See the Introduction, Section 3. It was evidently with reference to this opinion, which began early to prevail, that the apostle dwells on this point, and repeats the idea so much, and shows by a reference to all the senses which could take any cognizance in the case, that he was truly and properly a man. The amount of it is, that we have the same evidence that he was properly a man which we can have in the case of any other human being; the evidence on which we constantly act, and in which we cannot believe that our senses deceive us.
Of the Word of life - Respecting, or pertaining to, the Word of life. "That is, whatever there was pertaining to the Word of life, which was manifested from the beginning in his speech and actions, of which the senses could take cognizance, and which would furnish the evidence that he was truly incarnate, that we have declared unto you.’ The phrase "the Word of life,"means the Word in which life resided, or which was the source and fountain of life. See the notes at Joh 1:1, Joh 1:3. The reference is undoubtedly to the Lord Jesus Christ.
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Barnes: 1Jo 1:2 - -- For the life was manifested - Was made manifest or visible unto us. He who was the life was made known to people by the incarnation. He appeare...
For the life was manifested - Was made manifest or visible unto us. He who was the life was made known to people by the incarnation. He appeared among people so that they could see him and hear him. Though originally with God, and dwelling with him, Joh 1:1-2, yet he came forth and appeared among people. Compare the Rom 1:3 note; 1Ti 3:16 note. He is the great source of all life, and he appeared on the earth, and we had an opportunity of seeing and knowing what he was.
And we have seen it - This repetition, or turning over the thought, is designed to express the idea with emphasis, and is much in the manner of John. See Joh 1:1-3. He is particularly desirous of impressing on them the thought that he had been a personal witness of what the Saviour was, having had every opportunity of knowing it from long and familiar contact with him.
And bear witness - We testify in regard to it. John was satisfied that his own character was known to be such that credit would be given to what he said. He felt that he was known to be a man of truth, and hence he never doubts that faith would be put in all his statements. See Joh 19:35; Joh 21:24; Rev 1:2; 3Jo 1:12.
And shew unto you that eternal life - That is, we declare unto you what that life was - what was the nature and rank of him who was the life, and how he appeared when on earth. He here attributes eternity to the Son of God - implying that he had always been with the Father.
Which was with the Father - Always before the manifestation on the earth. See Joh 1:1. "The word was with God."This passage demonstrates the pre-existence of the Son of God, and proves that he was eternal. Before he was manifested on earth he had an existence to which the word life could be applied, and that was eternal. He is the Author of eternal life to us.
And was manifested unto us - In the flesh; as a man. He who was the life appeared unto people. The idea of John evidently is,
(1)\caps1 t\caps0 hat the Being here referred to was forever with God;
(2)\caps1 t\caps0 hat it was proper before the incarnation that the word life should be given to him as descriptive of his nature;
(3)\caps1 t\caps0 hat there was a manifestation of him who was thus called life, on earth; that he appeared among people; that he had a real existence here, and not a merely assumed appearance; and,
(4)\caps1 t\caps0 hat the true characteristics of this incarnate Being could be borne testimony to by those who had seen him, and who had been long with him. This second verse should be regarded as a parenthesis.
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Barnes: 1Jo 1:3 - -- That which we have seen and heard declare we unto you - We announce it, or make it known unto you - referring either to what he purposes to say...
That which we have seen and heard declare we unto you - We announce it, or make it known unto you - referring either to what he purposes to say in this Epistle, or more probably embracing all that he had written respecting him, and supposing that his Gospel was in their hands. He means to call their attention to all the testimony which he had borne on the subject, in order to counteract the errors which began to prevail.
That ye may have fellowship with us - With us the apostles; with us who actually saw him, and conversed with him. That is, he wished that they might have the same belief, and the same hope, and the same joy which he himself had, arising from the fact that the Son of God had become incarnate, and had appeared among people. To "have fellowship,"means to have anything in common with others; to partake of it; to share it with them, (see the notes at Act 2:42); and the idea here is, that the apostle wished that they might share with him all the peace and happiness which resulted from the fact that the Son of God had appeared in human form in behalf of men. The object of the apostle in what he wrote was, that they might have the same views of the Saviour which he had, and partake of the same hope and joy. This is the true notion of fellowship in religion.
And truly our fellowship is with the Father - With God the Father. That is, there was something in common with him and God; something of which he and God partook together, or which they shared. This cannot, of course, mean that his nature was the same as that of God, or that in all things he shared with God, or that in anything he was equal with God; but it means that he partook, in some respects, of the feelings, the views, the aims, the joys which God has. There was a union in feeling, and affection, and desire, and plan, and this was to him a source of joy. He had an attachment to the same things, loved the same truth, desired the same objects, and was engaged in the same work; and the consciousness of this, and the joy which attended it, was what was meant by fellowship. Compare the 1Co 10:16 note; 2Co 12:14 note. The fellowship which Christians have with God relates to the following points:
(1) Attachment to the same truths, and the same objects; love for the same principles, and the same beings.
\caps1 (2) t\caps0 he same kind of happiness, though not in the same degree. The happiness of God is found in holiness, truth, purity, justice, mercy, benevolence. The happiness of the Christian is of the same kind that God has; the same kind that angels have; the same kind that he will himself have in heaven - for the joy of heaven is only that which the Christian has now, expanded to the utmost capacity of the soul, and freed from all that now interferes with it, and prolonged to eternity.
(3) Employment, or cooperation with God. There is a sphere in which God works alone, and in which we can have no cooperation, no fellowship with him. In the work of creation; in upholding all things; in the government of the universe; in the transmission of light from world to world; in the return of the seasons, the rising and setting of the sun, the storms, the tides, the flight of the comet, we can have no joint agency, no cooperation with him. There God works alone. But there is also a large sphere in which he admits us graciously to a cooperation with him, and in which, unless we work, his agency will not be put forth. This is seen when the farmer sows his grain; when the surgeon binds up a wound; when we take the medicine which God has appointed as a means of restoration to health. So in the moral world. In our efforts to save our own souls and the souls of others, God graciously works with us; and unless we work, the object is not accomplished. This cooperation is referred to in such passages as these: "We are laborers together (
\caps1 (4) w\caps0 e have fellowship with God by direct communion with him, in prayer, in meditation, and in the ordinances of religion. Of this all true Christians are sensible, and this constitutes no small part of their special joy. The nature of this, and the happiness resulting from it, is much of the same nature as the communion of friend with friend - of one mind with another kindred mind - that to which we owe no small part of our happiness in this world.
\caps1 (5) t\caps0 he Christian will have fellowship with his God and Saviour in the triumphs of the latter day, when the scenes of the judgment shall occur, and when the Redeemer shall appear, that he may be admired and adored by assembled worlds. Compare the notes at 2Th 1:10. See also Mat 19:28; Rev 3:21.
And with his Son Jesus Christ - That is, in like manner there is much which we have in common with the Saviour - in character, in feeling, in desire, in spirit, in plan. There is a union with him in these things - and the consciousness of this gives peace and joy.
(There is a real union between Christ and his people, which lies at the foundation of this fellowship. Without this union there can be no communion. But a "union with Christ in these things, i. e., in character and feeling, etc."is nothing more than the union which subsists between any chief and his followers; and why the apostle Paul, or others after him, should reckon this a great mystery, is not easily comprehended. Eph 5:32; Col 1:27. For a full view of the subject, see the author’ s notes, with the supplementary note at Rom 8:10.)
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Barnes: 1Jo 1:4 - -- And these things write we unto you - These things respecting him who was manifested in the flesh, and respecting the results which flow from th...
And these things write we unto you - These things respecting him who was manifested in the flesh, and respecting the results which flow from that.
That your joy may be full - This is almost the same language which the Saviour used when addressing his disciples as he was about to leave them, Joh 15:11; and there can be little doubt that John had that declaration in remembrance when he uttered this remark. See the notes at that passage. The sense here is, that full and clear views of the Lord Jesus, and the fellowship with him and with each other, which would follow from that, would be a source of happiness. Their joy would be complete if they had that; for their real happiness was to be found in their Saviour. The best editions of the Greek Testament now read "your joy,"instead of the common reading "our joy."
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Barnes: 1Jo 1:5 - -- This then is the message which we have heard of him - This is the substance of the announcement ( ἐπαγγελία epangelia ) which ...
This then is the message which we have heard of him - This is the substance of the announcement (
That God is light - Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness - as darkness is of the opposite. John here says that "God is light"-
And in him is no darkness at all - This language is much in the manner of John, not only affirming that a thing is so, but guarding it so that no mistake could possibly be made as to what he meant. Compare Joh 1:1-3. The expression here is designed to affirm that God is absolutely perfect; that there is nothing in him which is in any way imperfect, or which would dim or mar the pure splendor of his character, not even as much as the smallest spot would on the sun. The language is probably designed to guard the mind from an error to which it is prone, that of charging God with being the Author of the sin and misery which exist on the earth; and the apostle seems to design to teach that whatever was the source of sin and misery, it was not in any sense to be charged on God. This doctrine that God is a pure light, John lays down as the substance of all that he had to teach; of all that he had learned from him who was made flesh. It is, in fact, the fountain of all just views of truth on the subject of religion, and all proper views of religion take their origin from this.
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Barnes: 1Jo 1:6 - -- If we say that we have fellowship uith him - If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a ...
If we say that we have fellowship uith him - If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, (compare the notes at 1Jo 1:3), and he who professes that should be like him.
And walk in darkness - Live in sin and error. To "walk in darkness"now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion. That is not, however, probably the whole idea here. The leading thought is, that if we live in sin, it is a proof that our profession of religion is false. Desirable as it is to have the comforts of religion, yet it is not always true that they who do not are not true Christians, nor is it true by any means that they intend to deceive the world.
We lie - We are false professors; we are deceived if we think that we can have fellowship with God, and yet live in the practice of sin. As God is pure, so must we be, if we would be his friends. This does not mean necessarily that they meant to deceive, but that there was an irreconcilable contradiction between a life of sin and fellowship with God.
And do not the truth - Do not act truly. The profession is a false one. Compare the notes at Joh 3:22. To do the truth is to act in accordance with truth; and the expression here means that such an one could not be a Christian. And yet how many there are who are living in known sin who profess to be Christians! How many whose minds are dark on the whole subject of religion, who have never known anything of the real peace and joy which it imparts, who nevertheless entertain the belief that they are the friends of God, and are going to heaven! They trust in a name, in forms, in conformity to external rites, and have never known anything of the internal peace and purity which religion imparts, and in fact have never had any true fellowship with that God who is light, and in whom there is no darkness at all. Religion is light; religion is peace, purity, joy; and though there are eases where for a time a true Christian may be left to darkness, and have no spiritual joy, and be in doubt about his salvation, yet still it is a great truth, that unless we know by personal experience what it is to walk habitually in the light, to have the comforts of religion, and to experience in our own souls the influences which make the heart pure, and which bring us into conformity to the God who is light, we can have no true religion. All else is but a name, which will not avail us on the final day.
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Barnes: 1Jo 1:7 - -- But if we walk in the light - Compare the notes at 1Jo 1:5. Walking in the light may include the three following things: (1) ...
But if we walk in the light - Compare the notes at 1Jo 1:5. Walking in the light may include the three following things:
(1) Leading lives of holiness and purity; that is, the Christian must be characteristically a holy man, a light in the world, by his example.
(2)\caps1 w\caps0 alking in the truth; that is, embracing the truth in opposition to all error of paganism and infidelity, and having clear, spiritual views of truth, such as the unrenewed never have. See 2Co 4:6; 1Co 2:9-15; Eph 1:18.
(3)\caps1 e\caps0 njoying the comforts of religion; that is, having the joy which religion is fitted to impart, and which it does impart to its true friends, Psa 94:19; Isa 57:8; 2Co 1:3; 2Co 13:11. Compare the notes at Joh 12:35.
As he is in the light - In the same kind of light that he has. The measure of light which we may have is not the same in degree, but it is of the same kind. The true Christian in his character and feelings resembles God.
We have fellowship one with another - As we all partake of his feelings and views, we shall resemble each other. Loving the same God, embracing the same views of religion, and living for the same ends, we shall of course have much that is common to us all, and thus shall have fellowship with each other.
And the blood of Jesus Christ his Son cleanseth us from all sin - See the sentiment here expressed fully explained in the notes at Heb 9:14. When it is said that his blood cleanses us from all sin, the expression must mean one of two things - either that it is through that blood that all past sin is forgiven, or that that blood will ultimately purify us from all transgression, and make us perfectly holy. The general meaning is plain, that in regard to any and every sin of which we may be conscious, there is efficacy in that blood to remove it, and to make us wholly pure. There is no stain made by sin so deep that the blood of Christ cannot take it entirely away from the soul. The connection here, or the reason why this is introduced here, seems to be this: The apostle is stating the substance of the message which he had received, 1Jo 1:5. The first or leading part of it was, that God is light, and in him is no darkness, and that his religion requires that all his friends should resemble him by their walking in the light. Another, and a material part of the same message was, that provision was made in his religion for cleansing the soul from sin, and making it like God. No system of religion intended for man could be adapted to his condition which did not contain this provision, and this did contain it in the most full and ample manner. Of course, however, it is meant that that blood cleanses from all sin only on the conditions on which its efficacy can be made available to man - by repentance for the past, and by a cordial reception of the Saviour through faith.
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Barnes: 1Jo 1:8 - -- If we say that we have no sin - It is not improbable that the apostle here makes allusion to some error which was then beginning to prevail in ...
If we say that we have no sin - It is not improbable that the apostle here makes allusion to some error which was then beginning to prevail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Rev 2:6, Rev 2:15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners, and that if, on any pretence, we denied that fact, we utterly deceived ourselves. In all ages there have been those who have attempted, on some pretence, to justify their conduct; who have felt that they did not need a Saviour; who have maintained that they had a right to do what they pleased; or who, on pretence of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretence is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified, and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves. Compare the notes at Jam 3:2.
We deceive ourselves - We have wrong views about our character. This does not mean that the self-deception is willful, but that it in fact exists. No man knows himself who supposes that in all respects he is perfectly pure.
And the truth is not in us - On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners, and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes toward the stars, and say that he had no sin to confess - that he was as pure as the God that made those stars?
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Barnes: 1Jo 1:9 - -- If we confess our sins - Pardon in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted u...
If we confess our sins - Pardon in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted unless a full acknowledgment has been made. Compare Ps. 51; Psa 32:1-11;; Luk 15:18 ff; Luk 7:41 ff; Pro 28:13.
He is faithful - To his promises. He will do what he has assured us he will do in remitting them.
And just to forgive us our sins - The word "just"here cannot be used in a strict and proper sense, since the forgiveness of sins is never an act of justice, but is an act of mercy. If it were an act of justice it could be demanded or enforced, and that is the same as to say that it is not forgiveness, for in that case there could have been no sin to be pardoned. But the word "just"is often used in a larger sense, as denoting upright, equitable, acting properly in the circumstances of the case, etc. Compare the notes at Mat 1:19. Here the word may be used in one of the following senses:
(1) Either as referring to his general excellence of character, or his disposition to do what is proper; that is, he is one who will act in every way as becomes God; or,
(2)\caps1 t\caps0 hat he will be just in the sense that he will be true to his promises; or that, since he has promised to pardon sinners, he will be found faithfully to adhere to those engagements; or perhaps,
(3)\caps1 t\caps0 hat he will be just to his Son in the covenant of redemption, since, now that an atonement has been made by him, and a way has been opened through his sufferings by which God can consistently pardon, and with a view and an understanding that he might and would pardon, it would be an act of injustice to him if he did not pardon those who believe on him.
Viewed in either aspect, we may have the fullest assurance that God is ready to pardon us if we exercise true repentance and faith. No one can come to God without finding him ready to do all that is appropriate for a God to do in pardoning transgressors; no one who will not, in fact, receive forgiveness if he repents, and believes, and makes confession; no one who will not find that God is just to his Son in the covenant of redemption, in pardoning and saving all who put their trust in the merits of his sacrifice.
And to cleanse us from all unrighteousness - By forgiving all that is past, treating us as if we were righteous, and ultimately by removing all the stains of guilt from the soul.
Poole: 1Jo 1:2 - -- He interrupts the stream of his discourse by this seasonable parenthesis, while he therein gives an account how the Word of life, the life, that et...
He interrupts the stream of his discourse by this seasonable parenthesis, while he therein gives an account how the Word of life, the life, that eternal life, ( already noted to be here all one, and chiefly to mean the Son of God), which being
with the Father must be to us invisible, came to be so sensibly known to mortal men on earth; which he doth by telling us he
was manifested and that was sufficiently done, both who he was, and what he designed, in his partaking with us of flesh and blood, and being found in fashion as a man, whereby he subjected himself to the notice of our senses; and was hereupon said to have been manifested in the flesh, 1Jo 3:5 1Ti 3:16 ; the glory of his Divinity also shining forth most conspicuously in his God-like conversation, and wonderful works, through this veil, and confirming the truth of his heavenly doctrine, which more distinctly declared both that it was the Son of God who was come down into this wretched world of ours, and what the kind design was of his descent hither. So that what here the apostle says more briefly, that he was manifested, well admits the larger account which he gives of it in his Gospel, Joh 1:14 : And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth. Whereupon (as he adds) he bears witness, and shows forth what he had seen so manifested, as it belonged to his apostolical office to do.
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Poole: 1Jo 1:3 - -- He now proceeds with what he intended, not only professing to testify most certainly known things, (which he further with great earnestness inculcat...
He now proceeds with what he intended, not only professing to testify most certainly known things, (which he further with great earnestness inculcates), but declaring also the end of this testimony; viz. not merely that they to whom he writes might know them too, (as if the being a Christian did only stand in having some peculiar notions from other men, and that they were only to know for knowing’ sake), but that they might
have fellowship i.e. partake and communicate with them (viz. the apostles, and the whole community of living Christians) in all the vital influences, holy practice, the dignities, pleasures, and consolations belonging to the Christian state; whereupon he adds,
and truly our fellowship is with the Father, and with his Son Jesus Christ: q.d. Nor are the advantages of that state, in their kind and nature, terrene, sensual, secular, but Divine and heavenly, such as are imparted to us by
the Father, and his Son Jesus Christ or, wherein we are truly said to participate, and have a communion with them. That blessed Spirit, who is the immediate author to us of all gracious communication, (whence this is also styled the communion of the Holy Ghost, 2Co 13:14 ), being in reality the Spirit of the Father and the Son.
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Poole: 1Jo 1:4 - -- Not insipid, spiritless, empty, as carnal joy is, apt through the deficiency of its cause to admit of intermingled qualms; but lively and vigorous, ...
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Poole: 1Jo 1:5 - -- It being the professed scope and design of his writing, to draw men to a final participation and communion with God in his own blessedness, he recko...
It being the professed scope and design of his writing, to draw men to a final participation and communion with God in his own blessedness, he reckons nothing more necessary to it, than to settle in their minds a right notion of God. Which, that it might be the more regarded, he introduces with a solemn preface;
This then is the message & c., (though the word also signifies promise, it here more fitly bears this rendering), to notify:
1. That this which follows was not an imagination of his own concerning God, but his true representation of himself.
2. That it was given him in charge to be delivered and communicated to others; a message a man neither hath of himself, nor is to reserve to himself,
we have heard it of him, and declare it to you as (consonantly hereto) he speaks. It is the Divine pleasure it should be published to the world, and that all men should know that as from him, i.e. that he is not a Being of mere power, as some, or of mere mercy, as others, are apt to fancy of him, either whereof were a very maimed and most disagreeable notion of the Deity: power without goodness were apt to run into fury; goodness without wisdom and righteousness would as naturally turn to a supine indifferency, and neglect of distinguishing judicially between good and bad; things neither suitable to the Governor of the world, nor possible to the absolutely perfect Being.
God is light in God all true perfections and excellencies must be understood eminently to concur; and of them more could not have been comprehended under one word, (especially that belong to him considered relatively to his creatures, of which perfections it concerns us to have more distinct, formed, positive conceptions in all our applications to him), than are here some way represented or resembled by light, viz. that he is a Being of most lively, penetrative vigour, absolute simplicity, immutability, knowledge, wisdom, sincerity, righteousness, serenity, benignity, joy, and felicity, and especially of most bright and glorious holiness and purity; and in whom
is no darkness at all nothing contrary or repugnant hereto.
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Poole: 1Jo 1:6 - -- Light and darkness are frequently put for holiness and wickedness, Luk 16:8 Rom 13:12 Eph 5:8 1Th 5:5 . The sum then is: That if any pretend to frie...
Light and darkness are frequently put for holiness and wickedness, Luk 16:8 Rom 13:12 Eph 5:8 1Th 5:5 . The sum then is: That if any pretend to friendship with God, or to have received holy and gracious influences from him, and do yet lead wicked lives, they are liars, even guilty of a practical lie, doing what makes their profession false and insincere.
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Poole: 1Jo 1:7 - -- But if we walk which is a continued and progressive motion, i.e. do persevere and improve in holiness.
In the light being transformed into the holy...
But if we walk which is a continued and progressive motion, i.e. do persevere and improve in holiness.
In the light being transformed into the holy image and likeness of God, and showing themselves the children of light, as he is light, and the Father of lights. We have fellowship one with another; have fellowship with him,
And the blood of Jesus Christ his Son cleanseth us from all sin
and the blood & c. is that which alone expiates, or makes atonement for our sins (the proper notion of cleansing here). Our former sinfulness and present imperfect holiness render it impossible God should admit us to communion with him for our own sakes, or without such an intervening sacrifice;
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Poole: 1Jo 1:8 - -- In pursance of which scope, he fitly adds: If we should say i.e. either profess it as a principle, or think in our minds, or not bear in our heart...
In pursance of which scope, he fitly adds: If we should say i.e. either profess it as a principle, or think in our minds, or not bear in our hearts a penitential, remorseful sense, correspondent to the contrary apprehension; such as is implied in confessing, 1Jo 1:9 ; for saying usually signifies the habitual bent and disposition of the heart and practice, Job 21:14 Jer 22:21 .
That we have no sin viz. that we are so innocent creatures as not to need such an expiatory sacrifice as that above mentioned, and such purifying influence thereupon, but that we may be admitted to communion with God upon our own account, and for our worthiness’ sake, without being beholden to the blood of Christ.
We deceive ourselves delude our own souls.
And the truth i.e. the system and frame of gospel doctrine, as 2Jo 1:1,2,4 .
Is not in us cannot be duly entertained, lies not evenly and agreeably with itself in our minds, or hath no place with effect in us, as Joh 8:37 .
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Poole: 1Jo 1:9 - -- But on the contrary, if we confess our sins if we apply ourselves to him suitably to the condition of sinners, confessing ourselves such, with that...
But on the contrary, if we confess our sins if we apply ourselves to him suitably to the condition of sinners, confessing ourselves such, with that self-abasing sense of sin which may dispose us to accept and apply his offered remedy, (upon which it is implied we will do it),
he is faithful so true to his promise,
and just fidelity being a part of justice; or there is with him that equity and righteousness, (which sometimes signify goodness, or clemency, 1Sa 12:7 Psa 112:9 , and which, more strictly taken, permit him not to exact from us the satisfaction which he hath accepted in the atonement made by his Son, in his own way applied, and upon his own terms to be reckoned unto us), that he will not fail
to forgive us our sins
And to cleanse us from all unrighteousness which may either be added as a further expression of the same thing; or may, moreover, signify his vouchsafing that purifying influence of the Spirit of Christ, (obtained also by his blood), which shall both purge away, and prevent, the defilements that would render us incapable of his own holy communion.
PBC: 1Jo 1:1 - -- They testified to facts that they had seen with their eyes, had handled with their hands. It was not conclusions drawn from reasoning, or mental or ph...
They testified to facts that they had seen with their eyes, had handled with their hands. It was not conclusions drawn from reasoning, or mental or philosophical investigation, but facts exhibited to their senses of seeing, hearing, and feeling. We may be as honest in our opinions as Paul was when he verily thought he was doing God’s service in persecuting the saints, and our opinions may be equally false as were his. But when we state facts seen with our eyes and handled with our hands, there can be no mistake. We either state what we know to be true, or to be false. The witnesses of the resurrection of Christ have knowingly stated a truth or a falsehood, and they have done it under circumstances calculated to impress every candid mind with confidence. There was no earthly inducement to cause them to make such knowingly false statements, but every thing to the contrary. They must be deserted by friends, hated by the world, suffer the wrath of kings and governors, and all the tortures that cruel and unfeeling persecutors can inflict upon them. The courage and patience shown by these witnesses under their tortures, show that the things they stated were true; and that supernatural and miraculous power sustained them.
Elder Gregg Thompson
See PB: Ga 5:22
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PBC: 1Jo 1:3 - -- A sermon flavored with experience always plays better than one from theory alone. John prepares his readers that his letter will draw from actual life...
A sermon flavored with experience always plays better than one from theory alone. John prepares his readers that his letter will draw from actual life experiences. Within the context we also learn that he did not intend merely to write randomly about his life. No, this is not his autobiography. In the first two verses he singled out his personal witness of the life, death and resurrection of Jesus. This testimony did not present a myth. He literally saw, heard and touched the human body of Jesus Christ. This fact directly contradicted the error John confronted in this letter. If the body of Jesus was only apparent, not a true literal physical body, then John could not possibly have touched it. But he tells us he did touch it.
The Greek word translated fellowship is koinonia. It carries the idea of community, of sharing and communicating. How sad in our time that fellowship has taken a dramatic negative overtone. Often when people use the word, they describe the hostile discontinuance of community, so they are actually describing " non-fellowship," not fellowship. We need to return to the Biblical use of this beautiful word.
John wants to communicate his vibrant personal testimony of Jesus’ life with his audience, to create a sense of community with them based on the historic Jesus. He sees the dangers of Docetic error and challenges it in the most direct terms possible. We should not confront all differences in the same way. Some differences may be insignificant in terms of the major issues of the historic faith. The fact that two sincere believers, even people in the same church or fellowship, disagree does not necessarily mean that one of them is absolutely correct and the other is dishonest and sinister, or in error at all for that matter. In fact both sides of an issue may be partly correct and partly in error. Thus we should evaluate the whole of what we believe in terms of essential truth and non-essentials. Is a difference so significant, so contradictory to historic Christian teaching, that holding to it brings your very Christianity into question? Or is it a non-essential issue in which, to borrow from Paul, {Ro 14:5 and context} each man should be persuaded in his own mind, and each person should charitably allow other viewpoints? Unless we take the time to separate our views into essentials and non-essentials, we tend to make everything an essential. Soon a minor disagreement on the interpretation of a particular passage, even though both sides hold to orthodox doctrine in their overall Biblical view, becomes a matter of schism and hostility. In Ro 14:1-23 Paul urges that believers show gracious non-judgmental attitudes toward each other in all non-essential areas. Be faithful to your personal convictions in these areas, but don’t force everyone else to hold your exact view. Rather than looking for reasons to break fellowship, Paul joined John in urging its high value and preservation.
John also points us to the ultimate issue upon which we must build lasting fellowship with each other, the person of Christ. We may not agree on the best political party or candidate for our country. We may not agree on which car model to buy. We may not always agree on the preferred decorations in the church building. Perhaps we may not favor the same hymnal. After all hymnals are not inspired, so all of them contain both good and not-so-good selections. But none of these issues should be viewed as so important as to strain the fellowship we have in Christ and with Him. When two people become involved in a tense disagreement, they tend to polarize, to move farther apart. When they are willing to look jointly at Christ and their common inheritance in Him, they will begin to move closer together, not apart. Jesus does that to people, you know.
The ultimate " community," fellowship in John’s model, is not simply our individual or collective relationships but our common relationship with Christ. His goal is to move us from one-on-one relationships, you and me, to a threesome; Jesus, you and me. We should not separate our personal relationships from our common relationship with Christ. Imagine what that dynamic does to interpersonal relationships. If you begin building your relationships on this model, your life will never be the same!
John draws the premise of including Jesus in this fellowship model from the historic reality of the incarnation. In Jesus God actually lived and died. He actually arose and returned to heaven as Lord and Christ, as God. Such a model of life could not develop around a mere phantom or a myth. True essential error has implications on every area of our Christianity. It alters the very character of historic Biblical Christianity.
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PBC: 1Jo 1:4 - -- That your joy may be full.
First of all, John seeks to establish joyful Christianity as the normative model of the faith. He would have nothing to do...
That your joy may be full.
First of all, John seeks to establish joyful Christianity as the normative model of the faith. He would have nothing to do with sour-faced religion often paraded as genuine Christianity. Joy in this sense means far more than sentimental emotive feelings. It means an inclusive worldview, a comprehensive lifestyle. Further it does not admit the self-deluded Pollyanna attitude that simply ignores the unpleasant or the painful in hopes that it will just " go away." It maintains its joyful character in the midst of life’s greatest disappointments. It faces trial and difficulty head-on, but those things fail to dampen this kind of joy. Why? This Christian joy does not grow in the soil of hedonistic self-gratifying pleasure. It grows in the soil of God! Your whole world may be coming apart at the seams, but your joy is constant because it resides in your relationship with Jesus, not in the circumstances of your life. When things are at their worst in your life, you can celebrate your fellowship with Christ, full-well knowing that He endured far greater trials than you ever could imagine, and the Father stood by Him and delivered Him. Even in death the Father remained faithful to Him. Several times in Acts those first preachers quoted Ps 16:1-11 as applicable to Jesus’ death and resurrection. " My soul shall rest in hope..." describes the prophetic attitude of Jesus toward His death. He faced death, fully assured that the Father would raise Him up on the third day. If we discover authentic fellowship with Christ, our joy in Him does not depend on success and pleasure. We may face imminent death and pain, but we can face it with joy if we stand firmly in " community" with Him. He never changes. In life or in death He remains faithful.
Did you ever have a friend who wanted to be your " best friend," but they insisted on a one-way relationship? Their whole view of friendship revolved around what you could do for them, what was in the relationship for them. You always left time with them emotionally drained. We’ve all had that kind of " friend." The relationship gave you anything but joy. John wants us to view our relationship with Christ as a vivid contrast to such relationships. An authentic relationship with Jesus Christ will add community, security and joy to your life.
Should a church cultivate a different culture than this? Every church develops its own unique personality and culture. That makes them authentic and individual. However, you occasionally see a church whose culture leaves you much like that needy "friend." Rather than enhancing your joyful community with God, they leave you drained and discouraged. Such a church fails at its most fundamental reason for existing! If godly friendships impart community, security and joy, should healthy churches do any less? We’ve all known people who play this "You’re my best friend" game by their own rules. They don’t really mean you are their "best" friend; they mean that you are their only friend. And they expect you to view them as your best and only friend. If you begin to develop community, involving yourself with other people, they will react. They feel insecure and threatened. This attitude is common among young adolescents, but it is not becoming or appropriate for churches or mature Christians. And it fails John’s test for our faith. A "faith" so insecure that it cannot foster community, sharing, is a faith not worth having or sharing. A faith that presumes to have Jesus exclusively in its possession gives more evidence of spiritual adolescence than of Biblical maturity. It may be acceptable for a phantom "spirit-body" Docetic New Age Jesus, but it fails to measure up to the real Jesus of Scripture. John will expose the gnostic Docetic Jesus that threatened authentic faith, but he will do so in a way to challenge and grow each of us into stronger believers and followers of the real Jesus. May we grow with him.
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PBC: 1Jo 1:5 - -- One of the best ways to test any doctrine with which you are not familiar is to examine its view of God. Error views God inconsistently. You need only...
One of the best ways to test any doctrine with which you are not familiar is to examine its view of God. Error views God inconsistently. You need only examine it carefully to discover the flaw. John introduces us to the basic dishonesty of the Docetic gnostic error in this passage. Those whose teachings he opposed said, " God is both light and darkness." John said God is light only. Remember their essential error in denying that Jesus had a material body. But He " appeared" to have a physical body. The whole of ancient Christian doctrine built itself on the reality of the Incarnation. For them God is not a phantom. He is not a remote uninvolved deity. He is real. He is constantly and intimately involved in the operation of the universe, especially in the lives of His people. The Incarnation proves that to be so. But if in this ultimate act of self-revelation, God worked deceitfully and dishonestly, what does that say about God? He must be both light and darkness. He is involved and He is uninvolved. He is faithful and He is deceptive. At the core, the Docetic god is unpredictable, not to be trusted! If he acted deceptively in his most direct act of self-disclosure, what does that say about his essential character?
John doesn’t simply say that God has light, that He is an " enlightened" being. He says He is light. If He is light, He cannot be darkness too. Light and darkness are opposites. The Docetic god appeared to be human, but Docetists said he was not actually human. He appeared to live in a flesh-body, but they said it was merely appearance, not a real body at all. Reflect on what this means to a believer in such a god. You face a terrible problem and you pray. Your god answers with warm assurances of concern and promises to intervene on your behalf. But the nagging question looms in your mind. Will he follow through with his promise? Or is he playing this deceptive game with you, just as he did in the apparent, but not real, incarnation? How will you leave this encounter with your god? Will you find any comfort? Will you find any relief from your problem? Such a god is worse than no god at all!
In our systematic theology mindset we grab verses here and there, reconstructing the Bible in our neat theological outline of major doctrinal issues. But God didn’t give us the Bible in that form. Systematizing major Bible doctrines serves a valuable purpose. However, for the average believer in the ordinary course of events, the Bible in its real form, the form in which God gave it to us, serves our needs far better. Take this lesson as an example. John begins the letter with the foundational truth of the incarnation. Then he touches on some rather practical implications to our theological perspective. If we reconstruct the Bible in the form of a systematic theology book, we might find one or two of these verses, but not all of them. We’d grasp one truth, but miss others in the context. This approach to Bible study and thinking tends to sterilize important Bible doctrines. They are great brainteasers. They challenge our minds. We find them amazingly interesting. But they contain no essential practical value whatever in the real world where we live! How often have you heard a sermon on a major doctrine of Scripture, but because of the manner in which it was preached, you left the sermon wondering what value that doctrine held for your life? We’ve all heard those sermons. The problem lies with the sermon, not the doctrine. Review the Docetic error. What implications does it have for you? How might it impact your personal discipleship? At first glance, you might think it has little impact at all. As we broaden the context of this passage, John shows us what an amazing impact it really does have on us. Those who worship a god should imitate the object they worship. If the god we worshipped were the Docetic god, we should follow his example. Or should we?
If we say one thing and act differently, we imitate the Doectic god, but we fail miserably to follow the true God of the Bible. If we say we walk in the light, we must actually walk in the light. The true God of Scripture frowns intensely on deceptive conduct. To say you walk in the light while knowingly walking in fact in darkness follows the practice of this false god.
We live in an age where appearance has taken on far more value than substance. In so many circles of human activity nowadays you can safely do whatever you wish so long as no one sees you or discovers what you are doing. Men and women often feel there is no moral problem at all in engaging in affairs as long as their spouse doesn’t discover it. They consider the wrong to be in the discovery, not in the act itself. You can cheat on your spouse, steal from your employer and generally do just about anything you wish; just don’t let anyone know. Then you can go to church on Sunday and put on a grand performance. Pretend to be a pure Christian full of faith. I recently spoke with a very conscientious pastor of a growing church in another denomination. He confessed that he was under a doctor’s care for high blood pressure. It was dangerously high. After a few minutes he revealed the reason. This man’s heart was breaking over the impact of sinful choices among the people to whom he ministers. Do you see this concern in John’s comment? What you actually do, not what you say, carries the day. You may put on the best image and convey the best pretense imaginable. But if your conduct does not walk in honorable stride with you words and pretenses, you deceive yourself, but God knows. And your God is not a dishonest gnostic god. He knows all about you and all about your lifestyle. He cannot be deceived! You may succeed at deceiving those around you, even those in your own church and in your own family. But you will never deceive God. And He does not accept rationalizations for sin.
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PBC: 1Jo 1:7 - -- If we walk in the light, as he is in the light...
Our walk must match His, if not in perfection, at least in direction and consistency. Try as we mig...
If we walk in the light, as he is in the light...
Our walk must match His, if not in perfection, at least in direction and consistency. Try as we might, we will never reach that point of perfection in our walk. The theological question for us becomes so obvious. How will we handle ourselves when we realize acts of sin in our own conduct? We can try to explain it away, but that doesn’t work. God knows the truth. We can try to justify it, but He despises that attitude. It compounds one sin by adding another sin to the list. We can say to ourselves that it isn’t really a sin, but a habit or a sickness. But God has the last word. If He calls it sin, call it what we wish, when we face Him, we must face the grim reality; it is sin.
Our walk in the light will not be uninterrupted and flawless. What do you do when you face the moment of sin? John carefully crafts his words here. We walk in the light, even as He is in the light. We walk the same way He walks. How, you ask, can we as sinners walk in the same way the holy God walks? You can’t. But you can follow John’s intent here. You can maintain consistency in conduct. When you fall into temptation, face it honestly. You can deal with it as God deals with sin. He calls it sin and deals with it. If God could honor His holy nature and play the mind games we play, He could have simply denied that all our sins are in fact sin, and He could have told Jesus the incarnation and atonement were not necessary. But this attitude toward sin is dishonest. God expects us to face our sins honestly when we do fall. He expects us to confess them and call them sins! View your sin just as God views it. That is walking in the light.
The blood of his Son Jesus Christ cleanseth us from all sin.
Notice the present tense of the verb. Present and ongoing cleansing is the issue. This passage is not a salvation text. It does not describe the once-and-for-all-time cleansing we receive through Christ’s blood in the new birth. It describes the ongoing cleansing that occurs contingent on how we walk! If you face your sins dishonestly, you lose the joyful relief from that conviction and guilty conscience that God provides right now through Christ’s blood. Calling your sins what they really are, sins, invades your pride. But it opens the door of cleansing and relief to you in Christ. As long as you pretend you haven’t sinned, or the questionable action is actually not sin, you shut yourself off from the divine remedy. Like the dishonest employee who steals cash from his employer, every time the auditors come to visit, you sweat and worry. Will they discover your theft? Will you have to face the consequences of your actions? When dealing with God, we should live constantly on the premise that He knows. He will not discover our sin; He knows it! Why live with sweaty palms and a deceived heart when you could resolve the problem through confession and repentance? It is so simple. Why complicate it? Once you begin walking in God’s light and dealing with your sins in His light, Jesus’ blood cleanses, and cleanses, and cleanses.
Would you like to discover that joy? Would it give you sweet peace and relief from your past habit of covering up your sins? Then take your sins out of the shadows of your own deceived darkness immediately. Take them to God and tell Him you agree in every detail with Him and with His holy Word; what you did and have tried to avoid is sin. Tell Him you are tired of hiding it, tired of denying it and tired of living with it. Ask His forgiveness and strength to break the habit and start a new life free of it. He will answer that prayer and you will begin to realize the amazing joy of Christ’s cleansing. You will see that truth move from a theological idea to a living reality in your life. You will discover the joy of fellowship with Him. What better time than right now!
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PBC: 1Jo 1:8 - -- Denial of the incarnation represents one of the most serious departures from historic Christian faith. It must represent one of, if not, the leading e...
Denial of the incarnation represents one of the most serious departures from historic Christian faith. It must represent one of, if not, the leading essential doctrine of the historic faith. Why would anyone deny the incarnation or question any of its primary characteristics? Since Jesus came to settle the sin issue, anyone who tampers with the truth of the incarnation must not fully understand his sin problem. This is likely what John was dealing with in these verses. The Docetists denied that Jesus actually possessed a literal human body. If He did not have a human body, He could not suffer as man and die for man’s sins. Did these people deny their own sin? I know of no record that they held to this view, but it appears that John is imposing onto them the obvious consequences of their error.
Often otherwise sincere believers will deny either particular sins they have committed or they will deny some element of their inherent sinful nature. They may not hold to Docetic heresy, but they join the foolish conclusion John imposed on them here.
Mt 1:21 says Jesus was born to "save his people from their sins." 1Jo 1:8 and 1Jo 1:10 seem to deal with somewhat different issues of sin. Some use the singular form of the word sin in the eighth verse to interpret that verse as referring to our original sin or our "sin nature." Then they interpret the tenth verse with sins in the plural as referring to individual acts of sin committed in our lives. It seems a more natural interpretation in the context to notice the two verb tenses. Verse eight speaks of sin in the present tense. Verse ten speaks of sin in the past tense, more precisely in the past perfect tense. This distinction seems more natural to the context than to contrast inherent sin nature with acts of sin. The eighth verse deals with our attitude toward present conduct. Given the dominance of human pride, we might confess to some particular sin in our past, but strongly deny that it poses any problem to us in the present. To acknowledge present sin forces us to ask why we haven’t already dealt with it and repented of it. Rather than face the embarrassment of confronting present conduct, we might be tempted to deny the sin. Simply deny that you have any present sin. How does John deal with this problem? " ... we deceive ourselves and the truth is not in us." The cruelest deception we ever perpetrated on anyone is self-deception! Honest confrontation and confession of sin forms a foundational principle of our discipleship. If we refuse to face present sin in our life, confess it and repent, how can we witness to Jesus as our Savior with any degree of credibility?
Our culture has cultivated a self-absorbed worldview so fully that its ideas have penetrated even many sincere believers. They would not think of joining the Docetic heresy; they are altogether orthodox doctrinally. But pride and self-absorption hold them tightly in their grip. To confess to specific sins would require too much honesty and too much loss of pride. They will not do so. They will deny or redefine their conduct so as to justify it. Do anything except confess to it as a real sin. Therein lies the self-deception. But more seriously such a person, according to John, does not have the truth in him. That is a grave question.
The next step John confronts deals with past sins. " If we say that we have not sinned, ..." . It is one thing to deny sin in your present conduct, and John gives this idea no comfort, but it is a far more serious problem to deny that you have ever had a sin problem. Since God said we are all sinners, to deny sin in our past is to contradict God’s conclusion about us. We make Him a liar; our denial of past sin charges God with lying about our sin problem.
Occasionally over the years I’ve confronted people who confess to past sins, but will tell you they now live above sin. When examined carefully in light of Scripture, their conduct will not stand up to their assertion. They apparently have redefined sin so as to justify this excessive pretense of sinless living.
In the midst of bruising our pride in more ways than we could imagine John also reveals to us a far better way to deal with our sins, " If we confess our sins..." Have you ever discovered sin in your life and dealt with it by saying, " I’ll confess it to God, but it is no one else’s business. I don’t need to confess it to anyone else." Is this correct? Almost certainly it is wrong, a good indicator of pride’s influence in our conscience. Ask yourself one simple question if this attitude surfaces in your mind. Did you actually commit any of those sins in the presence of any other human being? If you did, you should confess that sin in their presence. Otherwise they might fall under your example and begin practicing the same sin because of your example. If you confess the sin in their presence, they quickly understand that you view the conduct as so unacceptable that you refused to allow it to stand in their mind. By confession to them you remove the stumbling block from their pathway.
But John goes beyond our confession to others. "He is faithful and just to forgive us our sins." God honors His nature and character. He responds to our confession by forgiving us! There is nothing in us to deserve that reaction in God. We sinned! But He is faithful to His own nature, and that prompts Him to forgive us. "... and to cleanse us from all unrighteousness." Occasionally we will try to adopt a different view of sin than God’s view. Have you ever heard anyone say that God can forgive all sins, but His church cannot, indeed should not? Does it seem a bit strange for someone to justify a different course for the church than the God of the church takes? Never does God tell one of His children, "You can repent of this sin and I’ll forgive you. But even if you repent of that sin, I can’t and won’t forgive you." The promise gloriously extends God’s forgiving hand to His children that open honest confession will be met with His open and honest forgiveness! That is truly good news for sin-sick sinners.
Take note as we conclude our study of this first chapter of John’s epistle that he is writing to children of God, to believers, not to lost sinners. To apply this passage to unsaved sinners is to do it and its Author a terrible injustice. The whole letter is written to children of God, this lesson included. In that light we should notice carefully an ongoing progression in both the confession and in the forgiveness. Confession is not a once-in-a-lifetime event. Every time we become aware of sin in our life we should condition ourselves for immediate, full and genuine confession, both to God and to those impacted by our sinful conduct. I sin today and realize that what I did was sin. Immediately I confess it. I sin again tomorrow and realize the sinfulness of my conduct. Once again I immediately confess the sin. This practice of confession should become a regular habit. However, we should practice the habit with growth and purpose. We should not continually sin and confess the same sin repeatedly! To do that denies repentance. Confession without repentance amounts to dishonest confession. Godly confession includes acknowledgement of the sin and commitment to cease the sin that required confession. To confess with no intent of repenting is not Biblical confession. It is equivalent to a rebellious son being discovered in conduct that dishonors the father. When confronted by the father, the son responds with " Yes I did it and I intend to do it again. What do you plan to do about it?" Is this what you want to tell God when faced with your sin?
The whole process outlined in 1Jo 1:1-10 should form the process of growth and maturity in faith. By confession we learn to face our sins more honestly, more as God faces them. And as we face them in this manner, we remove them from acceptable conduct in our lives. We stop sinning! Thus we slowly remove sinful habits from our life and the nature of our confession changes. It becomes a process of purification or, to use the New Testament term, sanctification.
The joyful encouragement in this passage for sin-sick sinners is amazing. We keep on confessing our sins from a sin-sick heart, and God keeps on forgiving and cleansing us from our sins. His forgiveness and cleansing makes us more sensitive to sin, so the process actually discovers more sins in us, sins we may not have even know as sins before. Once we discover this sin in our improved sensitivity to sin, we promptly confess and seek God’s grace to help us cease the practice. He is always a willing helper in our battle with sin. Try it today!
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Haydock: 1Jo 1:1 - -- The first two verses and part of the third have a great conformity with the beginning of St. John's gospel. The construction is somewhat obscure, unl...
The first two verses and part of the third have a great conformity with the beginning of St. John's gospel. The construction is somewhat obscure, unless we observe that the second verse is to be taken by way of a parenthesis, and the sense is not complete till these words, we declare to you, &c. The whole may be expressed in this literal paraphrase: We declare and preach to you the eternal and always living word, which was from the [1] beginning, (for this word which was with the Father from eternity, hath appeared, [2] and manifested himself to us, when he took upon him our human nature, and was made flesh). This word I say, incarnate, we have seen with our eyes, we have heard him preach his gospel, we have touched his true body with our hands, as we witness and declare to you, that you may have fellowship with us, and be made partakers of the graces which God came from heaven to bestow upon mankind, to make us his adoptive sons and heirs of heaven. (Witham)
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[BIBLIOGRAPHY]
This answers to, in principio erat verbum [in the beginning was the Word. (John i. 1.)]
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[BIBLIOGRAPHY]
Et vita manifesta est. This corresponds to, in ipso vita erat, [in him was life, (John i. 4.)] and apparuit nobis to Verbum Caro Factum est. [the Word was made flesh. (John i. 14)] And it was true to say that they had seen the eternal word, not as God, but under the veil of human nature.
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Haydock: 1Jo 1:5 - -- God is light, [3] &c. We cannot have this fellowship with God the Father and his Son Jesus Christ, if we walk in the darkness of sin: we must walk as...
God is light, [3] &c. We cannot have this fellowship with God the Father and his Son Jesus Christ, if we walk in the darkness of sin: we must walk as the children of light. (Witham)
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[BIBLIOGRAPHY]
Deus lux est; (John i.) erat lux vera. [that was the true light. (John i. 9.)]
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Haydock: 1Jo 1:8 - -- Not that we say or pretend we have no sin; [4] thus truth would not be in us, and we should even make God a liar, who has declared all mankind guil...
Not that we say or pretend we have no sin; [4] thus truth would not be in us, and we should even make God a liar, who has declared all mankind guilty of sin. We were all born guilty of original sin; we have fallen, and still frequently fall into lesser sins and failings. We can only except from this number our Saviour Christ, who, even as man, never sinned, and his blessed Virgin Mother, by a special privilege, preserved from all kind of sin: and of whom St. Augustine[5] says, "that for the honour of our Lord, when we speak of the holy Virgin Mary, he will have no mention at all made of any sin." (Witham)
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[BIBLIOGRAPHY]
Quoniam peccatum non habemus, &c. By which are confuted the errors of the Pelagian heretics, who denied original sin, and pretended that men by their natural strength could and did live free from all sins.
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[BIBLIOGRAPHY]
St. Augustine, lib. de Nat. et Gra. chap. xxxvii. Excepta S. V. Maria, de qua propter honorem Domini, nullam prorsus, cum de peccato agitur, haberi volo mentionem.
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Gill: 1Jo 1:1 - -- That which was from the beginning,.... By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it ...
That which was from the beginning,.... By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it from the charge of novelty; for though that is called the word, and the word of life, and is the Spirit which gives life, and is the means of quickening dead sinners, and brings the report of eternal life and salvation by Christ, yet the seeing of it with bodily eyes, and handling it with corporeal hands, do not agree with that; but Jesus Christ is here intended, who in his divine nature was, really existed as a divine person, as the everlasting Jehovah, the eternal I AM, which is, and was, and is to come, and existed "from the beginning"; not from the beginning of the preaching of the Gospel by John only, for he was before the Gospel was preached, being the first preacher of it himself, and before John was; yea, before the prophets, before Abraham, and before Adam, and before all creatures, from the beginning of time, and of the creation of the world, being the Maker of all things, even from everlasting; for otherwise he could not have been set up in an office capacity so early, or God's elect be chosen in him before the foundation of the world, and they have grace and blessings given them in him before the world began, or an everlasting covenant be made with him; see Joh 1:1;
which we have heard; this, with what follows, proves him to be truly and really man; for when the Word was made flesh, and dwelt among men, the apostles heard, and saw, and handled him; they not only heard a voice from heaven, declaring him to be the Son of God, but they often heard him speak himself, both in private conversation with them, and in his public ministry; they heard his many excellent discourses on the mount, and elsewhere, and those that were particularly delivered to them a little before his death; and blessed were they on this account, Mat 13:16;
which we have seen with our eyes: with the eyes of the body, with their own, and not another's; and they saw him in human nature, and the common actions of life he did, as eating, drinking, walking, &c. and his many miracles; they saw him raise the dead, cleanse the lepers, restore sight to the blind, cause the lame to walk, the dumb to speak, and the deaf to hear; and they saw him transfigured on the mount. John was one that was present at that time, and saw his glory, as he also was when he hung upon the cross, and saw him bleeding, gasping, and dying there; they saw him after his resurrection from the dead, he showed himself to them alive, and was seen of them forty days; they saw him go up to heaven, and a cloud receiving him out of their sight:
which we have looked upon; wistly and intently, once and again, and a thousand times, and with the utmost pleasure and delight; and knew him perfectly well, and were able to describe exactly his person, stature, features, and the lineaments of his body:
and our hands have handled of the Word of life; as Peter did when Jesus caught him by the hand on the water, when he was just ready to sink; and as this apostle did, when he leaned on his bosom; and as Thomas did, even after his resurrection, when he thrust his hand into his side; and as all the apostles were called upon to see and handle him, that it was he himself, and not a spirit, which has not flesh and bones as he had. Now as this is said of Christ, the Word of life, who is so called, because he has life in himself, as God, as the Mediator, and as man, and is the author of life, natural, spiritual, and eternal, it must be understood as he, the Word, is made manifest in the flesh; for he, as the Word, or as a divine person, or as considered in his divine nature, is not to be seen nor handled: this therefore is spoken of the Word, or of the person of Christ, God-man, with respect to his human nature, as united to the Logos, or Word of God; and so is a proof of the truth and reality of his human nature, by several of the senses.
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Gill: 1Jo 1:2 - -- For the life was manifested,.... That is, the Word of life, who is life itself, the fountain of life, having it as God, in and of himself, without der...
For the life was manifested,.... That is, the Word of life, who is life itself, the fountain of life, having it as God, in and of himself, without derivation from, and independent of another, originally and eternally, and who is the cause, author, and giver of life in every sense to others; this living God, who from all eternity was invisible, was in the fulness of time manifested in human nature; see Joh 1:14.
And we have seen it; as before with the eyes of their bodies:
and bear witness; for they were both eye and ear witnesses of the Word, and of the truth of his incarnation, and bore a faithful record to his proper deity, and real humanity:
and show unto you that eternal life; Jesus Christ, the true God, and eternal life, as in 1Jo 5:20; so called, because he has everlasting life in himself; as he is the living God, and because he has eternal life for all his people; not only the purpose and promise of it are in him, but the thing itself; and it is in his power and gift to bestow it on all the Father hath given to him, and to them he does give it. The beginning of it lies in the knowledge of him, and the consummation of it will be in the lasting vision and enjoyment of him:
which was with the Father; that is, which life, eternal life, and Word of life, was from the beginning, or from all eternity with God the Father; which phrase is expressive of the eternal existence of Christ, as the Word and Son of God, with his Father, his relation to him, his oneness in nature, and equality with him, and his personal distinction from him; see Joh 1:1;
and was manifested unto us; in human nature, as before observed, and that to the apostles, as he was not to the patriarchs and prophets; for though they saw him in promise, in prophecy, in type, and figure, and he sometimes appeared in an human form for a short time to them, yet they did not see him incarnate, in actual union with human nature; nor had they him dwelling among them, and conversing with them, as the apostles had; this was an happiness peculiar to them.
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Gill: 1Jo 1:3 - -- That which we have seen and heard,.... This is repeated, both to confirm and illustrate what had been before said, and to carry on the discourse to wh...
That which we have seen and heard,.... This is repeated, both to confirm and illustrate what had been before said, and to carry on the discourse to what follows:
declare we unto you; in the ministry of the word; the person and offices of Christ being the sum and substance of the Gospel ministration, that declares him to be the true God and eternal life, God over all, blessed for ever; and truly man, made of a woman, and made under the law; and to be the only Mediator between God and man, to be prophet, priest; and King, and to be the alone Saviour and Redeemer: this declares the greatness and excellency of his salvation, what an able, proper, and suitable Saviour he is; and what precious promises and spiritual blessings are in him, even all grace and eternal glory. And this declaration of him is made in the Gospel, for the following ends and purposes,
that ye also may have fellowship with us; in hearing, seeing, and handling of Christ in a spiritual sense; and by enjoying the same privileges in God's house and family, the same ordinances and spiritual provisions; joining and partaking with them in all the immunities and advantages of a Gospel church state here; and by being with them to all eternity hereafter.
And truly our fellowship is with the Father; the Father of Christ, the covenant God and Father of his people; and which they have with him, when under the influence and witnessings of the spirit of adoption, and can in the strength of faith call him their Father, draw nigh to him through Christ as such, and are indulged with his presence, and the discoveries of his love:
and with his Son Jesus Christ; being in union to him, they become partakers of him, and of his blessings; they receive out of his fulness, and grace for grace; they are admitted to an intimacy and familiarity with him; they are had into his chambers of secret retirement; they are brought into his banqueting house, where his banner over them is love, and where he sups with them, and they with him; and into this fellowship are they called by the grace of God, through the Gospel; as also they have fellowship with the blessed Spirit, though not here mentioned; see 2Co 13:14.
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Gill: 1Jo 1:4 - -- And these things write we unto you,.... Concerning the deity and eternity of Christ, the Word and concerning the truth of his humanity, and the manife...
And these things write we unto you,.... Concerning the deity and eternity of Christ, the Word and concerning the truth of his humanity, and the manifestation of him in the flesh; and concerning that eternal life and salvation which is declared in the Gospel to be in him; and concerning the saints' fellowship one with another, and with God the Father, and with Jesus Christ:
that your joy may be full; meaning either their spiritual joy in this life, which has Christ for its object, and is increased by the consideration of his proper deity, his incarnation and mediation by a view of free justification by his righteousness, and atonement by his blood; by a sight of his glorious person by faith, and by intimate communion with him, and a discovery of his love, which passeth knowledge: and which joy, when it is large, and very great, may, in a comparative sense, be said to be full, though not absolutely so, and being as much as can well be enjoyed in this state; and nothing can more contribute to it than a declaration of the above things in the Gospel, and an experimental acquaintance with them, and enjoyment of them: or else it may intend the joy of the saints in the world to come, in the presence of Christ, where are fulness of joy, and pleasures for evermore; and so may express the ultimate glory and happiness of God's people, which is the chief end, as of his purposes, promises, and covenant, so of the Gospel, and the declaration of it. The Syriac version renders it, "that our joy, which is in you, may be full"; it is the joy of the ministers of the word, when the saints are established in the faith of Christ's person and offices, and have communion with him, with which view they declare him, and bear record of him. Some copies read, our joy.
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Gill: 1Jo 1:5 - -- This then is the message,.... Of God by his Son the Word, or from Christ by his apostles. The Syriac version renders it, "this is the Gospel"; which i...
This then is the message,.... Of God by his Son the Word, or from Christ by his apostles. The Syriac version renders it, "this is the Gospel"; which is good news from a far country, a message sent from the King of kings to sinful men: or this is the annunciation, or declaration; that is, the thing declared, or showed. Some render it, "this is the promise", that whereas God is light, such who walk in the light shall have communion with him, and others shall not:
which we have heard of him; of Christ, who has declared him, that he is light without any mixture of darkness; that is a pure Spirit, and must be worshipped in a spiritual way; and that only spiritual worshippers are such as he seeks, and admits to communion with him. Moreover, they might hear and learn this of Christ, by his telling them that he himself was light, who is the image of the invisible God, insomuch, that he that has seen the Son, has seen the Father also. Wherefore, if the one is light, the other must be likewise; nor is there any coming to the Father, and enjoying communion with him, but through Christ; all which our Lord told his disciples. The Ethiopic version reads, "which ye have heard", very wrongly; for the words regard the apostles, who made a faithful declaration of the message they heard, and had from Christ, which is as follows:
and declare unto you that God is light; that is, God the Father, as distinguished from "him", Christ, of whom they had heard this message, and from Jesus Christ his Son, 1Jo 1:7, what is declared of him, agreeably to the report of Christ, is, that he is "light"; that is, as light is opposed to the darkness of sin; he is pure and holy in his nature and works, and of such pure eyes as not to behold iniquity; and so perfectly holy, that angels cover their times before him, when they speak of his holiness: and as light is opposed to the darkness of ignorance, he is wise and knowing; he knows himself, his own nature, being, and perfections, his Son and Spirit, and their distinct modes of subsisting; he sees clearly all things in himself, all things he could do, or has determined shall be done; he has perfect knowledge of all creatures and things, and the darkness and the light are alike unto him, nor can the former hide from him: he is knowable, and to be discerned; he is clothed with light, and dwells in it; he may be known by the works of creation and providence; even the invisible things of him, his eternal power and Godhead, may be clearly seen and understood by them, and especially in his word, and most clearly in his Son; it is owing to the darkness of men, and not to any in and about God, who is light, that he is so little known as he is: and, like the light, he illuminates others; he is the Father of lights, the author and giver of all light; of the light of reason to men in general; and of grace here, and glory hereafter, to his own people, which are both signified by light; in whose light they see light; and he refreshes and delights their souls with the light of his countenance now, and with his glorious presence in the other world:
and in him is no darkness at all; no darkness of sin; nothing is more contrary to him, or more distant from him: nor any darkness of error and ignorance; what is unknown to men, as the times and seasons; what angels were ignorant of, and even Christ, as man, as the day and hour of Jerusalem's destruction, were known to the Father; in him is no ignorance of anything whatever; nor is there any variableness or shadow of turning in him, as there is in the luminous body of the sun; but God is always the same pure and holy, wise and knowing Being. It is usual with the Cabalistic Jews e, to call the supreme Being
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Gill: 1Jo 1:6 - -- If we say that we have fellowship with him,.... The Alexandrian copy reads, "for if we say": that is, if any profess to be partakers of the divine nat...
If we say that we have fellowship with him,.... The Alexandrian copy reads, "for if we say": that is, if any profess to be partakers of the divine nature, to be like unto God, and to have communion with him, to have the light of his countenance, and the discoveries of his love:
and walk in darkness; in the darkness of sin, ignorance, and unbelief, or are in a state of unregeneracy and blindness; whose understandings are darkened, and they know not God in Christ, nor have any true sight and sense of themselves, their sin and danger; and are ignorant of Christ and his righteousness, and the way of salvation by him; and are strangers to the Spirit of God, and the work of his grace; and are unacquainted with the truths of the Gospel; and not only so, but go on in darkness more and more; prefer it to the light, love it, and the works of it; have fellowship with them, and choose them; take pleasure in the ways of sin and wickedness, and continue, and walk on in them; if such persons pretend to fellowship with God, they are liars:
we lie; it cannot be, it is a contradiction, the thing is impossible and impracticable; what communion hath light with darkness? or what fellowship can the throne of iniquity, or those in whom sin reigns, have with God? for God is light, and were they partakers of him, or like unto him, or had communion with him, they would consequently be in the light, and not in darkness, and much less walk in it; wherefore they are liars,
and do not the truth: they do not say the truth, nor act according to it; they do not act uprightly or sincerely, but are hypocrites, and pretend to that which they have not; and if they did the truth, they would come to the light, and not walk in darkness; see Joh 3:21.
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Gill: 1Jo 1:7 - -- But if we walk in the light,.... Are persons enlightened by the Spirit of God, so as to have a true sight and sense of sin, to know Christ, and the wa...
But if we walk in the light,.... Are persons enlightened by the Spirit of God, so as to have a true sight and sense of sin, to know Christ, and the way of salvation by him; and are children of the light, and are going on and increasing in spiritual light and knowledge; walk on in Christ, the light, by faith, and in the light and truth of the Gospel, and as becomes it, and as children of light; and as such who are called out of darkness into marvellous light:
as he is in the light; according to the light which he has given, who is light itself, is in it, and dwells in it. This "as" denotes not equality, but likeness: when this is the case, then it is a clear point, that
we have fellowship one with another; not with the saints, with the apostles, and other Christians, but with God: "we have mutual communion", as the Arabic version renders it; God with us, and we with him. Some copies read, "with him", as in 1Jo 1:6; and such a reading the sense requires; and agreeably to this the Ethiopic version renders it, "and we are partakers among ourselves with him"; that is, we all jointly and mutually appear to be like him, and partake of his nature, and have communion with him; and not only so, but with his Son Jesus Christ, as appears from our having a share in the cleansing efficacy of his blood:
and the blood of Jesus Christ, his Son, cleanseth us from all sin: there is a pollution on human nature, which is original, natural, universal, and internal, and is such that nothing can remove but the blood of Christ; not ceremonial ablutions and sacrifices, nor moral duties, nor evangelical performances, or submission to Gospel ordinances, and particularly baptism, which is not the putting away the faith of the flesh; nor even the graces of the Spirit, no, not faith, no otherwise than as it has to do with this blood; for this cleansing is not to be understood of sanctification, for that more properly belongs to the Spirit of God, and besides, does not cleanse from all sin; for notwithstanding this, sin is in the saints: but either of the atonement of sin, by the sacrifice of Christ, and so of a complete justification from it by his blood, which is put for both his active and passive obedience, the one being finished in the other; or rather of the pardon of sin, procured by the blood of Christ, and the application of that blood to the conscience, which purges it from dead works, and which has a continued virtue in it for that purpose. Christ's blood, being applied by the Spirit of God, has been always cleansing from sin; it had this virtue in it, and was of this use, even before it was actually shed, to the Old Testament saints; whence Christ is said to be the Lamb slain from the foundation of the world; and it has the same efficacy now as when first shed, and will have to the end of the world; and being sprinkled upon the conscience, by the Spirit of God, it takes away the sins of believers, and cleanses from them, as fast as the corruption of nature rises, or sins appear; and removes them out of their sight, and speaks peace to their souls; and which is owing, as to the dignity of Christ's person and the value of his sacrifice, so to his continual intercession, advocacy, and mediation; and which reaches to all sin, original and actual, secret and open sins; sins of heart, thought, lip, and life; sins of omission and commission, greater or lesser sins, committed against light and knowledge, grace and mercy, law and Gospel, all but the sin against the Holy Ghost; and in this Christ was the antitype of the scape goat, of which the Jews say g, that
"it atoned for all the transgressions of the law, whether small or great, sins of presumption, or of ignorance, known, or not known, which were against an affirmative or negative command, which deserved cutting off (by the hand of God), or death by the sanhedrim.''
The Arabic and Ethiopic versions render it, "from all our sins"; and this must be ascribed to the greatness of his person, as the Son of God; wherefore the emphasis lies on these words, "his Son": the Son of God, who is equal with God, and is truly and properly God: as it must be the blood of man that must, according to the law, be shed, to atone for and expiate sin, and cleanse from it, and that of an innocent man, who is holy, harmless, and without sin; so it must not be the blood of a mere man, though ever so holy, but the blood of one that is God as well as man; see Act 20:28. The divine nature of the Son of God, being in union with the human nature, put virtue into his blood to produce such an effect, which still continues, and will, as long as there is any occlusion for it.
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Gill: 1Jo 1:8 - -- If we say that we have no sin,.... Notwithstanding believers are cleansed from their sins by the blood of Christ, yet they are not without sin; no man...
If we say that we have no sin,.... Notwithstanding believers are cleansed from their sins by the blood of Christ, yet they are not without sin; no man is without sin: this is not only true of all men, as they come into the world, being conceived in sin, and shapen in iniquity, and of all that are in a state of unregeneracy, and of God's elect, while in such a state, but even of all regenerated and sanctified persons in this life; as appears by the ingenuous confessions of sin made by the saints in all ages; by their complaints concerning it, and groans under it; by the continual war in them between flesh and spirit; and by their prayers for the discoveries of pardoning grace, and for the fresh application of Christ's blood for cleansing; by their remissness in the discharge of duty, and by their frequent slips and falls, and often backslidings: and though their sins are all pardoned, and they are justified from all things by the righteousness of Christ, yet they are not without sin; though they are freed from the guilt of sin, and are under no obligation to punishment on account of it, yet not from the being of it; their sins were indeed transferred from them to Christ, and he has bore them, and took them and put them away, and they are redeemed from them, and are acquitted, discharged, and pardoned, so that sin is not imputed to them, and God sees no iniquity in them in the article of justification; and also, their iniquities are caused to pass from them, as to the guilt of them, and are taken out of their sight, and they have no more conscience of them, having their hearts sprinkled and purged by the blood of Jesus, and are clear of all condemnation, the curse of the law, the wrath of God, or the second death, by reason of them; yet pardon of sin, and justification from it, though they take away the guilt of sin, and free from obligation to punishment, yet they do not take out the being of sin, or cause it to cease to act, or do not make sins cease to be sins, or change the nature of actions, of sinful ones, to make them harmless, innocent, or indifferent; the sins of believers are equally sins with other persons, are of the same kind and nature, and equally transgressions of the law, and many of them are attended with more aggravating circumstances, and are taken notice of by God, and resented by him, and for which he chastises his people in love: now though a believer may say that he has not this or that particular sin, or is not guilty of this or that sin, for he has the seeds of all sin in him, yet he cannot say he has no sin; and though he may truly say he shall have no sin, for in the other state the being and principle of sin will be removed, and the saints will be perfectly holy in themselves, yet he cannot, in this present life, say that he is without it: if any of us who profess to be cleansed from sin by the blood of Christ should affirm this,
we deceive ourselves; such persons must be ignorant of themselves, and put a cheat upon themselves, thinking themselves to be something when they are nothing; flattering themselves what pure and holy creatures they are, when there is a fountain of sin and wickedness in them; these are self-deceptions, sad delusions, and gross impositions upon themselves:
and the truth is not in us; it is a plain case the truth of grace is not in such persons, for if there was a real work of God upon their souls, they would know and discern the plague of their own hearts, the impurity of their nature, and the imperfection of their obedience; nor is the word of truth in them, for if that had an entrance into them, and worked effectually in them, they would in the light of it discover much sin and iniquity in them; and indeed there is no principle of truth, no veracity in them; there is no sincerity nor ingenuity in them; they do not speak honestly and uprightly, but contrary to the dictates of their own conscience.
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Gill: 1Jo 1:9 - -- If we confess our sins,.... Not to one other; for though it is our duty to confess our faults to our fellow creatures and fellow Christians which are ...
If we confess our sins,.... Not to one other; for though it is our duty to confess our faults to our fellow creatures and fellow Christians which are committed against them, yet are under no obligation to confess such as are more immediately against God, and which lie between him and ourselves; or at least it is sufficient to confess and acknowledge in general what sinful creatures we are, without entering into particulars; for confession of sin is to be made to God, against whom it is committed, and who only can pardon: and a man that truly confesses his sin is one that the Spirit of God has convinced of it, and has shown him its exceeding sinfulness, and filled him with a godly sorrow for it, and given him repentance unto salvation, that needeth not to be repented of; and who, under such a sight and sense of sin, and concern for it, comes and acknowledges it before the Lord, humbly imploring, for Christ's sake, his pardoning grace and mercy; and such obtain it:
he is faithful and just to forgive us our sins: forgiveness of sin here intends not the act of forgiveness, as in God, proceeding upon the bloodshed and sacrifice of Christ, which is done at once, and includes all sin, past, present, and to come; but an application of pardoning grace to a poor sensible sinner, humbled under a sense of sin, and confessing it before the Lord; and confession of sin is not the cause or condition of pardon, nor of the manifestation of it, but is descriptive of the person, and points him out, to whom God will and does make known his forgiving love; for to whomsoever he grants repentance, he gives the remission of sin; in doing of which he is faithful to his word of promise; such as in Pro 28:13; "and just"; in being "true", as the Arabic version adds, to his word; and showing a proper regard to the blood and sacrifice of his Son; for his blood being shed, and hereby satisfaction made to the law and justice of God, it is a righteous thing in him to justify from sin, and forgive the sinner for whom Christ has shed his blood, and not impute it to him, or punish him for it; though the word here used may answer to the Hebrew word
and to cleanse us, from all unrighteousness, is but the same thing expressed in different words; for all unrighteousness is sin, and to cleanse from sin is to remove the guilt of it, by an application of the blood of Christ for pardon. The antecedent to the relative "he" in the text, is either God, who is light, and with whom the saints have fellowship; or his Son Jesus Christ, who is the nearest antecedent, and who, being truly God, has a power to forgive sin.
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expand allCommentary -- Verse Notes / Footnotes
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NET Notes: 1Jo 1:2 In the Greek text the prologue to 1 John (vv. 1-4) makes up a single sentence. This is awkward in Greek, and a literal translation produces almost imp...
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NET Notes: 1Jo 1:3 Or “communion”; or “association” (a reality shared in common, so in this case, “genuine association”). This term a...
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NET Notes: 1Jo 1:4 This is what we proclaim to you…so that our joy may be complete. The prologue to 1 John (1:1-4) has many similarities to the prologue to the Gos...
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NET Notes: 1Jo 1:5 Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and countercla...
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NET Notes: 1Jo 1:7 From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular...
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NET Notes: 1Jo 1:8 Grk “say we do not have sin.” The use of ἔχω + ἁμαρτία (ecw + Jamartia) is an expressi...
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Geneva Bible: 1Jo 1:1 That ( 1 ) which was from the beginning, which we have ( a ) heard, which we have seen with our eyes, which we have looked upon, and our hands have ha...
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Geneva Bible: 1Jo 1:2 (For the life was manifested, and we have seen [it], and bear witness, and ( c ) shew unto you that eternal life, which was with the Father, and was m...
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Geneva Bible: 1Jo 1:3 That which we have seen and heard declare we unto you, ( 2 ) that ye also may have fellowship with us: and truly our fellowship [is] with the Father, ...
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Geneva Bible: 1Jo 1:5 ( 3 ) This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
( 3 ) Now he en...
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Geneva Bible: 1Jo 1:7 But if we walk in the ( d ) light, as he is in the light, we have fellowship one with another, ( 4 ) and the blood of Jesus Christ his Son cleanseth u...
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Geneva Bible: 1Jo 1:8 ( 5 ) If we say that we have no sin, we ( e ) deceive ourselves, and the ( f ) truth is not in us.
( 5 ) There is none but need this benefit, because...
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Geneva Bible: 1Jo 1:9 ( 6 ) If we confess our sins, he is ( g ) faithful and just to ( h ) forgive us [our] sins, and to cleanse us from all unrighteousness.
( 6 ) Therefo...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> 1Jo 1:1-10
TSK Synopsis: 1Jo 1:1-10 - --1 He describes the person of Christ, in whom we have eternal life, by a communion with God;5 to which we must adjoin holiness of life, to testify the ...
Maclaren: 1Jo 1:5 - --The Message And Its Practical Results
"This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no...
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Maclaren: 1Jo 1:7 - --Walking In The Light
If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son clean...
MHCC -> 1Jo 1:1-4; 1Jo 1:5-10
MHCC: 1Jo 1:1-4 - --That essential Good, that uncreated Excellence, which had been from the beginning, from eternity, as equal with the Father, and which at length appear...
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MHCC: 1Jo 1:5-10 - --A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to this dark worl...
Matthew Henry: 1Jo 1:1-4 - -- The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian rea...
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Matthew Henry: 1Jo 1:5-7 - -- The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is...
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Matthew Henry: 1Jo 1:8-10 - -- Here, I. The apostle, having supposed that even those of this heavenly communion have yet their sin, proceeds here to justify that supposition, and ...
Barclay: 1Jo 1:1-4 - --Every man, when he sits down to write a letter or rises to preach a sermon, has some object in view. He wishes to produce some effect in the minds ...
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Barclay: 1Jo 1:1-4 - --Here at the very beginning of his letter John sets down his right to speak; and it consists in one thing--in personal experience of Christ (1Jo 1:2-3...
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Barclay: 1Jo 1:1-4 - --John's message is of Jesus Christ; and of Jesus he has three great things to say. First, he says that Jesus was from the beginning. That is to say...
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Barclay: 1Jo 1:5 - --A man's own character will necessarily be determined by the character of the god whom he worships; and, therefore, John begins by laying down the n...
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Barclay: 1Jo 1:5 - --In God, says John, there is no darkness at all. Throughout the New Testament darkness stands for the very opposite of the Christian life.
(i) Darkn...
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Barclay: 1Jo 1:6-7 - --Here John is writing to counteract one heretical way of thought. There were those who claimed to be specially intellectually and spiritually advanced...
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Barclay: 1Jo 1:6-7 - --As John sees it, there are two great tests of truth.
(i) Truth is the creator of fellowship. If men are really walking in the light, they have fell...
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Barclay: 1Jo 1:6-7 - --Four times in his letter John bluntly accuses the false teachers of being liars; and the first of these occasions is in this present passage.
(i) Tho...
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Barclay: 1Jo 1:8-10 - --In this passage John describes and condemns two further mistaken ways of thought.
(i) There is the man who says that he has no sin. That may mean eit...
Constable: 1Jo 1:1-4 - --I. Introduction: THE PURPOSE OF THE EPISTLE 1:1-4
"This writing begins without any of the formal features characteristic of a letter, such as we found...
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Constable: 1Jo 1:5--3:1 - --II. Living in the light 1:5--2:29
"The teaching of 1 John is concerned essentially with the conditions for true ...
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Constable: 1Jo 1:5-7 - --A. God as Light 1:5-7
John began his explanation of what it means to live in the light by emphasizing that God is light.
1:5 This verse provides a bas...
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Constable: 1Jo 1:8--3:1 - --B. Conditions for living in the light 1:8-2:29
John articulated four fundamental principles that underli...
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Constable: 1Jo 1:8--2:3 - --1. Renouncing sin 1:8-2:2
John continued a structural pattern that he established in the previous section (vv. 6-7) in which he used pairs of clauses ...
College -> 1Jo 1:1-10
College: 1Jo 1:1-10 - --1 JOHN 1
I. THE WORD OF LIFE (1:1-4)
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looke...
Lapide -> 1Jo 1:1-10; 1Jo 1:1
Lapide: 1Jo 1:1-10 - --
THE FIRST EPISTLE GENERAL OF
S. JOHN.
——o——
CHAPTER 1
Ver. 1.— That which was from the beginning, &c. The beginning of this Epistle ...
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Lapide: 1Jo 1:1 - --CHAPTER 5
Ver. 1.— Every one that believeth, with a living faith, which extends itself to charity, and worketh by love, that Jesus is the Christ,...
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expand allCommentary -- Other
Contradiction: 1Jo 1:8 96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9...
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Contradiction: 1Jo 1:9 96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9...
Evidence: 1Jo 1:7 THE FUNCTION OF THE LAW " The Law also shows us our great need—our need of cleansing, cleansing with the water and the blood. It discovers to us ou...
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