1 João 1

James Montgomery Boice · Citado em PreceptAustin

1 João 1:1

Boice adds that "The Gnostics had a system, just as many professional religionists have a system today. But a system is not life, nor does it transform a life. A system in and of itself is nothing. What Christianity has and the others do not have is life, in fact, the life of Jesus Himself, the One who is the creator and sustainer of all life and who as the life is also the light of men (John 1:4). It is Christ, then, who is proclaimed in Christianity. (The Epistles of John or BORROW) Steven

1 João 1:3

Boice summarizes John's discussion of fellowship asking "Why this enormous effort, beginning in eternity past, prepared for in the Old Testament writings, focused in Christ, seen by the apostles, preached by them, and recorded by them in the New Testament? And why should we be a part of it? John concludes the preface by stating this objective: "that you also may have fellowship with us" and "to make our joy complete." John speaks of fellowship rather than salvation in these verses, perhaps because the fellowship had been so recently broken by the Gnostic schism. Properly understood, however, the word includes the full meaning of salvation, as the accompanying phrases indicate. There is salvation on the horizontal dimension. It is an overcoming of hostility between man and man. There is also salvation on the vertical dimension, between God and man. Indeed, John indicates that it is only when the latter is established that the first becomes possible. Why is it that human beings experience friction with one another? The answer, as James writes in his epistle, is sin (James 4:1ff.+). And how can sin be conquered? Not by men, certainly, for all are sinners. It can be conquered only by Christ, Who died once that fellowship might be restored between man and God and Who now lives in order to communicate the power of God in overcoming sin to those who follow Him. Those who are already Christians must take the words of John seriously. He says that the purpose of this great plan of God for the revelation of Himself to men and for their salvation is fellowship, and that on the horizontal level. How then can believers be content with that which disrupts their fellowship? Or how can they be content with an evangelism that wins men to God but fails to draw them into a vital and visible relationship with one another? (The Epistles of John or BORROW) James Smith on OUR FELLOWSHIP IS WITH HIS SON. 1 John 1:3. 1. With His death, Gal. 2:20. 2. With His life, Gal. 2:20; Col. 3:1-3. 3. With His nature, 2 Peter 1:4. 4. With His Name, Eph. 3:14, 15. 5. With His service, John 17:18. 6. With His sufferings, 1 Peter 4:13. 7. With His glory, Rom. 8:17; John 17:24; Rev. 20:4. Puritan Thomas Brooks commenting on the source of our fellowship with the Father and with His Son Jesus Christ writes "that union which is between the foundation and the building, the head and the members, the husband and the wife, the father and the child, the subject and the prince, the body and the soul—are not so close a union as that which is between a believer and God. (Ark8) Meditation is the bellows of the affections. It gives a sight and a taste of invisible glory. Puritan Thomas Watson had the following advice regarding fellowship and redeeming the time (Eph 5:16+) - Improve this short time by keeping up a close communion with God. 1 John 1:3: "Our communion is with the Father." This sweet communion with God is kept up by holy meditation. Genesis 24:63 "Isaac went out to meditate in the field in the evening." Meditation cements divine truths into the mind. It brings God and the soul together. Meditation is the bellows of the affections. It gives a sight and a taste of invisible glory. Psalm 104:34: "My meditation of Him shall be sweet." Communion with God is kept up by prayer. Praying days are ascension days. Caligula placed his effigies in the capitol, whispering in Jupiter's ears. Prayer whispers in God's ears. It is a secret parley and conversation with God. On this mount of prayer, the soul has many sweet transfigurations. (Time's Shortness - A sermon preached July 2, 1676, at the funeral of Pastor John Wells) J C Philpot -- "From this spiritual union with the Lord flows COMMUNION or fellowship with him...From this communion flows FRUITFULNESS, as the Lord so beautifully opens up in the parable of the vine and the branches. How plainly He there declares that "without Him," that is, without union and communion with Him, we can "do nothing," that is, bring forth no fruit to his praise; but that, if we "abide in Him" by faith and love (AKA obedience), and He "abides in us" by his Spirit and grace, fruit will be abundantly brought forth to the glory of God. (John 15:4-8+) (Jesus the Enthroned King) Without regeneration here is no communion with God. Thomas Boston emphasizes the necessity of regeneration in order to experience fellowship with God "Without regeneration there is no communion (fellowship) with God. There is a society on earth, whose "fellowship is with the Father, and with His Son Jesus Christ," 1 John 1:3. But out of that society, all the unregenerate are excluded; for they are all enemies to God, as you heard before at large. Now, "can two walk together, except they be agreed?" Amos 3:3. They are all unholy: and "what communion has light with darkness – Christ with Belial?" 2 Cor. 6:14,15. They may have a show and semblance of holiness; but they are strangers to true holiness, and therefore "without God in the world." (Eph 2:12) How sad is it, to be employed in religious duties—yet to have no fellowship with God in them! (ED: cf "can do nothing" of eternal value - Jn 15:5+) You would not be content with your food, unless it nourished you; nor with your clothes, unless they kept you warm: and how can you satisfy yourselves with your duties, while you have no communion with God in them? (Human Nature in its Fourfold State) Jerry Bridges writes about "Communion with God" in his excellent book "The Bookends of the Christian Life" explaining that... This fellowship is both objective and subjective in nature This fellowship is both objective and subjective in nature. Objectively, it’s an unbreakable union with Christ. In this sense, every believer has fellowship with Him at all times. This objective aspect is undoubtedly what Paul was referring to in 1 Corinthians 1:9. In addition, God intends for us to experience and enjoy this fellowship with Him as we consciously spend time in His presence. This subjective aspect of fellowship is likely what John had in mind in 1 John 1:3. And this is the type of fellowship we refer to as communion. Communion is the experience of our union. One illustration of this is the marriage relationship. When we marry someone, there’s an objective aspect to it—a legal union is formed the moment we say “I do.” That’s our status, even when we’re apart or feel emotionally distant. But subjectively, we can experience a close and warm relationship as we spend time enjoying one another. Desire for communion with God is vividly described in the Psalms. “O God, you are my God; earnestly I seek you; my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water” (Psalm 63:1+). And: “As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God. When shall I come and appear before God?” (Psalm 42:1–2+). This concept of communion may be easy enough to see and understand intellectually, but we need more than intellectual assent and understanding; we need application. We need this truth to become our daily practice and our heart’s desire. For that to happen, we are dependent on the enabling power of the Holy Spirit as we work diligently at the spiritual disciplines. It is with this in mind that we offer the next chapter. (The Bookends of the Christian Life) Selwyn

1 João 1:5

Boice: When any of us think of God, perhaps trying to visualize him, the best we can do is to think of light, remembering Paul’s teaching that God “lives in unapproachable light” (1Ti 6:16). For this reason, it is a bit of a surprise to learn that, although God is often associated with light in the Bible, this verse is the only direct application of the name light to God in the Old Testament. Job speaks of heaven as the “abode of light” (Job 38:19). Psalm 104 says that God “wraps himself in light as with a garment” (Ps 104:2). Several verses affirm that “the LORD turns my darkness into light” (2Sa 22:29; cf. Ps 18:28). Ps 36:9 declares, “In your light we see light.” However, Psalm 27:1 is the only Old Testament text in which God is actually called light. We have to go to the New Testament to find a good parallel, and when we do, we find that there light is a name for Jesus Christ: “The light shines in the darkness, but the darkness has not understood it… The true light that gives light to every man was coming into the world” (John 1:5, 9). John, who makes this identification, also says, “God is light; in him there is no darkness at all” (1Jn 1:5). What is this image supposed to mean? In the Gospel of John it has to do with understanding, which is why it is applied to Jesus. It is in Him that we see or understand what God the Father is like. In the first letter of John light has to do with God’s purity or sinlessness, because it is opposed to the darkness of sinful behavior (1Jn 1:7). What about Psalm 27? Here the term is not specifically explained. It could suggest illumination, purity, joy, life, and hope, among other things. But since David is thinking about his enemies and is seeking deliverance from them, Craigie is probably right when he says, “The psalmist is affirming that even in the darkness of the terrible threat of war, he has no fear, for God is the light that can dispel such fearful darkness.” (Bolding added) 'My God, how wonderful Thou art, Thy majesty how bright, How beautiful Thy mercy seat, In depths of burning light! How wonderful, how beautiful, The sight of Thee must be, Thine endless wisdom, boundless power, And aweful purity!' --F W Faber Light (5457) (phos from pháo = to shine) is defined by many lexicons as that which contrasts with darkness. Light is the medium of illumination that makes sight possible or makes things visible. In Scripture phos can refer to literal, physical light (Ge 1:3), but often is used metaphorically or symbolically, the greatest metaphorical use being used to symbolize Jesus as "the Light of the world." (Jn 8:12). See the Dictionary of Biblical Imagery for over 12 pages of discussion of the imagery associated with light. 1. lit.—a. generally Mt 17:2; Lk 8:16; Jn 11:10; Ac 12:7; 2 Cor 4:6; 6:14; Rev 18:23.—b. that which gives light, light(-bearer) Mt 6:23; Lk 11:35; Jn 11:9; Acts 16:29; Jas 1:17. Fire Mk 14:54; Lk 22:56.— 2. light as the element and sphere of the Divine Jn 1:4, 7-9; 9:5; 12:35f, 46; 1 Ti 6:16; 1 Jn 1:5, 7b.— 3. fig. Mt 4:16; 5:14; Lk 16:8; Jn 8:12; Ac 13:47; 26:18; Ro 2:19; 13:12; Eph 5:13; Col 1:12; 1 Jn 2:8-10. [phospho-, phosph-, photo-, combining forms in a number of words] [Shorter Lexicon of the Greek New Testament by Gingrich pg 214] Zodhiates says figuratively phos means "moral and spiritual light and knowledge which enlightens the mind, soul or conscience; including also the idea of moral goodness, purity and holiness, and of consequent reward and happiness. (BORROW The Complete Word Study Dictionary: New Testament - see page 1462) Friberg has a good summary of phos… Literally light; (1) by metonymy (Ed: figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute), of sources or bearers of illumination, as (sun)light (Rev 22.5b); (star)light, as one of many heavenly lights (Jas 1.17); (fire)light (Mk 14.54); (lamp)light (Lk 8.16); (torch or lantern) light (Acts 16.29); (2) as a religious metaphor, used especially of God as the ultimate source of light and of the sphere where he exists (1Ti 6.16; 1Jn 1.5); (3) figuratively openness; idiomatically "en to photi" = literally in the light, i.e. openly, publicly (Mt 10.27); (4) figuratively; (a) as divine illumination or understanding given to the spirit and soul of human beings (Mt 4.16); (b) as a person who bears or brings such illumination to others (Ro 2.19); (c) as a person who guides the way he lives by such understanding (Eph 5.8; 1Th 5.5)(BORROW Friberg, T., Friberg, B., & Miller, N. F. Analytical Lexicon of the Greek New Testament. Baker Academic - See page 404) Vine summarizes phos… akin to phaō, to give light (from roots pha— and phan—, expressing light as seen by the eye, and, metaphorically, as reaching the mind, whence phainō, to make to appear phaneros, evident, etc.); cp. English, phosphorus (lit., light–bearing). “Primarily light is a luminous emanation, probably of force, from certain bodies, which enables the eye to discern form and color. Light requires an organ adapted for its reception (Mt 6:22). Where the eye is absent, or where it has become impaired from any cause, light is useless. Man, naturally, is incapable of receiving spiritual light inasmuch as he lacks the capacity for spiritual things, 1Cor 2:14. Hence believers are called ‘sons of light,’ Lk 16:8, not merely because they have received a revelation from God, but because in the New Birth they have received the spiritual capacity for it. “ Apart from natural phenomena, light is used in Scripture of (a) the glory of God’s dwelling–place, 1Ti 6:16; (b) the nature of God, 1Jn 1:5; (c) the impartiality of God, Jas 1:17; (d) the favor of God, Ps. 4:6; of the King, Pr 16:15; of an influential man, Job 29:24; (e) God, as the illuminator of His people, Isa. 60:19, 20; (f) the Lord Jesus as the illuminator of men, Jn 1:4, 5, 9; 3:19; 8:12; 9:5; 12:35, 36, 46; Acts 13:47; (g) the illuminating power of the Scriptures, Ps 119:105; and of the judgments and commandments of God, Isa. 51:4; Pr 6:23, cp. Ps. 43:3; (h) the guidance of God, Job 29:3; Ps 112:4; Isa. 58:10; and, ironically, of the guidance of man, Ro 2:19; (i) salvation, 1Pe 2:9 (j) righteousness, Ro 13:12; 2Cor. 11:14, 15; 1Jn 2:9, 10; (k) witness for God, Mt 5:14, 16; Jn 5:35; (l) prosperity and general well–being, Esther 8:16; Job 18:18; Isa. 58:8-10.” (Vine's Expository Dictionary of Old Testament and New Testament Words scroll to page 1070) Webster's 1828 says light is "That ethereal agent or matter which makes objects perceptible to the sense of seeing, but the particles of which are separately invisible." Nelson's New Illustrated Bible Dictionary says "The Bible also speaks of light as the symbol of God’s presence and righteous activity. Light has been associated with the presence, truth, and redemptive activity of God since creation… Misguided fascination with light caused some cultures of the ancient world to worship the sun and moon." ISBE adds that light "is used throughout the Scriptures as the symbol and synonym of all that is luminous and radiant in the mental, moral and spiritual life of men and angels; while the eternal God, because of His holiness and moral perfection, is pictured as "dwelling in light unapproachable" (1Ti 6:16)." (ISBE - on "Light" in Scripture) LIGHT - Excerpt from Dictionary of Biblical Imagery (click for full 12 page discussion on the imagery of light) The Bible is enveloped by the imagery of light, both literally and figuratively. At the beginning of the biblical narrative, physical light springs forth as the first created thing (Gen 1:3–4). At the end of the story the light of God obliterates all traces of darkness: “And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light” (Rev 22:5 RSV). Between these two beacons the imagery of light makes nearly two hundred appearances, with light emerging as one of the Bible’s major and most complex symbols..... The Conflict Between Light and Darkness. Primitive thinking begins by dividing reality into a dichotomy between light and darkness, viewed as combatants in a perpetual battle for dominance. When light dawns, chaos is again averted. We catch the strains of this primitive outlook in the Bible’s creation story, where “God separated the light from the darkness” (Gen 1:4). It is impossible to understand the biblical imagery of light without seeing it as the great antithesis and conqueror of darkness. With the conflict between light and darkness as a context, light has the properties of rulership over the universe, with an accompanying sense of awe such as a subject might feel toward a benevolent king. We find this motif of rulership in the creation account when on the fourth day of creation God “made the two great lights, the greater light to rule the day, and the lesser light to rule the night” (Gen 1:16 RSV). As an image of order, light is the ally of people and their civilized enterprises, protecting them as they battle the forces of chaos and danger. To the primitive mind, moreover, light is shrouded in mystery, and it retains this quality in the Bible. The voice from the whirlwind in the book of Job includes in its catalog of questions about the mystery of the origin of natural forces the query, “Where is the way to the dwelling of light?” (Job 38:19 RSV). And again, “What is the way to the place where the light is distributed?” (Job 38:24 RSV). Along with reverence before the mystery of light, biblical writers express a terror about its absence. We catch this strain, for example, in Job’s picture of deposed rulers who “grope in the dark without light” (Job 12:25 RSV) or in Isaiah’s apocalyptic vision of light “darkened by its clouds” (Is 5:30) or in Jesus’ metaphoric vision of good eyesight’s producing a “whole body” full of light and its opposite producing a “whole body” full of darkness (Mt 6:22–23). Related are Jesus’ memorable pictures of the futility of lighting a lamp and putting it under a basket (Mt 5:15) and of the need to work “while it is day; night comes, when no one can work” (Jn 9:4 RSV)..... Light as Symbol of Goodness and Blessing. At its most general level of symbolism, light represents goodness and holiness as opposed to evil. Evildoers are people “who rebel against the light … and do not stay in its paths” (Job 24:13 RSV). “Every one who does evil,” Jesus explained, “hates the light, and does not come to the light, lest his deeds should be exposed” (Jn 3:20 RSV). When applied politically light becomes a symbol for the goodness that flows from a ruler who rules justly over his people: “He dawns on them like the morning light, like the sun shining forth upon a cloudless morning” (2 Sam 23:4 RSV). In the NT the sanctified life is repeatedly associated with light. In the famous passage on holy living that concludes the epistle to the Romans, believers are commanded to “cast off the works of darkness and put on the armor of light” (Rom 13:12 RSV). Equally evocative is the picture in Ephesians 5:8–9: “Once you were darkness, but now you are light in the Lord; walk as children of light (for the fruit of light is found in all that is good and true)” (RSV). The calling of Christians is to “shine as lights in the world” (Phil 2:15 RSV). Light is also a symbol of God’s favor and the joy this favor brings. When the Jews were rescued from Haman’s planned genocide, they “had light and gladness and joy and honor” (Esther 8:16 RSV). The psalmist does not hesitate to limit the gift of this light to those who live in fellowship with God: “Light dawns for the righteous, and joy for the upright in heart” (Ps 97:11 RSV; 112:4). Similarly, the book of Proverbs asserts that “the path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prov 4:18 RSV). When Job pictures his former prosperity, God’s favor assumes the qualities of light: “His lamp shone upon my head, and by his light I walked through darkness” (Job 29:3 RSV). In other contexts light is associated with life, and darkness with death. In the book of Job, to be redeemed from going down to the grave is parallel to one’s life seeing the light (Job 33:28), and to be brought back from the Pit is to “see the light of life” (Job 33:30 RSV). When the psalmist imagines the rich person’s going “to the generation of his fathers,” it calls to mind the picture that he “will never more see the light” (Ps 49:19 RSV). Light as Symbol of Truth. A further cluster of images links light with truth and understanding as opposed to error and ignorance, and to the illumination that comes from embracing the truth. For example, “The unfolding of thy words gives light; it imparts understanding to the simple” (Ps 119:130 RSV). An OT pilgrim equates truth and light when praying that God will “send out thy light and thy truth” to “bring me to thy holy hill” (Ps 43:3 RSV). Daniel is commended as a person in whom are found “light and understanding and excellent wisdom” (Dan 5:14 RSV). Because truth is represented in the Bible as being a revelation from God, that revelation itself is pictured as light: “Thy word is a lamp to my feet and a light to my path” (Ps 119:105 RSV). God’s law can be characterized as “enlightening the eyes” (Ps 19:8 RSV). As with the law, so with the prophets: Peter describes “the prophetic word” as “a lamp shining in a dark place” (2 Pet 1:19 RSV). A related cluster of images associates light with revelation of something that had been secret or hidden. In the hymn to wisdom in Job 28, one of the powers attributed to human ingenuity is the ability to bring to light the “thing that is hid” (Job 28:11 RSV). In the NT this bringing to light is applied to God’s judgment of the individual heart. The Lord “will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then every man will receive his commendation from God” (1 Cor 4:5 RSV). The same motif appears in the OT: “He will bring forth your vindication as the light, and your right as the noonday” (Ps 37:6 RSV). God as Light. Light also symbolizes God. In the OT we find the evocative image of “the light of [God’s] countenance” (Ps 4:6; cf. Num 25–26). Isaiah’s vision of the final triumph of goodness includes the assertion that “the LORD will be your everlasting light” (Is 60:19, 20). The most succinct statement is found in 1 John 1:5: “God is light and in him is no darkness at all” (RSV). James speaks of God as “the Father of lights” (Jas 1:17). Elsewhere God is simply associated with light as an image of divine glory: he covers himself “with light as with a garment” (Ps 104:2); “his brightness was like the light” (Hab 3:4); “the light dwells with him” (Dan 2:22). Ezekiel’s vision of the divine chariot (Ezek 1) is a riot of brightness, flashing fire, shining jewels and gleaming metals. By extension, God who is light inhabits a heaven bathed in light. Here light becomes the preeminent symbol for transcendence, dear to the mystics’ and poets’ expressions through the ages. The classic passage is 1 Timothy 6:16, which speaks of God as the one “who alone has immortality and dwells in unapproachable light” (RSV). Colossians 1:12 speaks of the believer’s being qualified “to share in the inheritance of the saints in light” (RSV). As a symbol for God, light takes the more specific form of representing the Messiah. Isaiah’s prophecy predicted, “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined” (Is 9:2 RSV). Jesus applied this prophecy to himself (Mt 4:15–16). The song of Simeon calls Christ “a light for revelation to the Gentiles, and for glory to thy people Israel” (Lk 2:32 RSV). John’s great prologue in praise of the incarnate Word repeatedly applies the mystical language of light to Christ (Jn 1:4, 5, 7, 8, 9). Christ declared himself to be “the light of the world” (Jn 8:12). Elsewhere he claimed, “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46 RSV)...... Summary. In all of the Bible’s references to light, light is not self-generated. It comes (usually unbidden) from outside the earthly and human sphere and transforms that sphere with a transcendent splendor. As a symbol light thus pictures the simultaneous transcendence and immanence of God: it is from above, but it permeates everyday life. A survey of light imagery in the Bible illustrates the implied thesis of this dictionary—that the main outline of biblical belief and the feelings it generates can be traced by following the Bible’s master images. Light in its varied meanings is at the heart of such central biblical themes as creation, providence, judgment, redemption and sanctification. It embodies much of the theological teaching of the Bible about God, which explains why light has been prominent in the history of theology (Pelikan). In its literal, physical manifestations, moreover, light contributes significantly to the elemental quality of the biblical world, keeping spiritual reality rooted in the lives that people actually live. The text within the Bible itself that comes closest to summarizing the range of meanings of light is 2 Corinthians 4:6: “For it is the God who said, ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ” (RSV). Here is the link between creation and the new creation, between OT and NT, between the physical reality and the spiritual symbol. (Excerpt from Dictionary of Biblical Imagery -- click for full 12 page discussion on the imagery of light) QUESTION - What does it mean that God is light? | GotQuestions.org ANSWER - “God is light,” says 1 John 1:5. Light is a common metaphor in the Bible. Proverbs 4:18 symbolizes righteousness as the “morning sun.” Philippians 2:15 likens God’s children who are “blameless and pure” to shining stars in the sky. Jesus used light as a picture of good works: “Let your light shine before others, that they may see your good deeds” (Matthew 5:16). Psalm 76:4 says of God, “You are radiant with light.” The fact that God is light sets up a natural contrast with darkness. If light is a metaphor for righteousness and goodness, then darkness signifies evil and sin. First John 1:6 says that “if we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth.” Verse 5 says, “God is light; in him there is no darkness at all.” Note that we are not told that God is a light but that He is light. Light is part of His essence, as is love (1 John 4:8).The message is that God is completely, unreservedly, absolutely holy, with no admixture of sin, no taint of iniquity, and no hint of injustice. If we do not have the light, we do not know God. Those who know God, who walk with Him, are of the light and walk in the light. They are made partakers of God’s divine nature, “having escaped the corruption in the world caused by evil desires” (2 Peter 1:4). God is light, and so is His Son. Jesus said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). To “walk” is to make progress. Therefore, we can infer from this verse that Christians are meant to grow in holiness and to mature in faith as they follow Jesus (see 2 Peter 3:18). To walk in the light means to know God, understand the truth, and live in righteousness. God is light, and it is His plan that believers shine forth His light, becoming more like Christ every day. “You are all children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5). God is the Creator of physical light as well as the Giver of spiritual light by which we can see the truth. Light exposes that which is hidden in darkness; it shows things as they really are. To walk in the light means to know God, understand the truth, and live in righteousness. Believers in Christ must confess any darkness within themselves – their sins and transgressions – and allow God to shine His light through them. Christians cannot sit idly by and watch others continue in the darkness of sin, knowing that those in darkness are destined for eternal separation from God. The Light of the World desires to banish the darkness and bestow His wisdom everywhere (Isaiah 9:2; Habakkuk 2:14; John 1:9). In taking the light of the gospel to the world, we must by necessity reveal things about people that they would rather leave hidden. Light is uncomfortable to those accustomed to the dark (John 3:20). Jesus, the sinless Son of God, is the “true light” (John 1:9). As adopted sons of God, we are to reflect His light into a world darkened by sin. Our goal in witnessing to the unsaved is “to open their eyes and turn them from darkness to light, and from the power of Satan to God” (Acts 26:18). God is light and in Him there is no darkness at all - In "light" of this truth, play the beautiful vocal rendition of Eternal Light! Eternal Light! composed by Howard Goodall Eternal Light! Eternal Light! How pure the soul must be When, placed within Thy searching sight, It shrinks not, but with calm delight Can live and look on Thee. The spirits that surround Thy throne May bear the burning bliss; But that is surely theirs alone, Since they have never, never known A fallen world like this. Oh, how shall I, whose native sphere Is dark, whose mind is dim, Before th’ Ineffable appear, And on my natural spirit bear The uncreated beam? There is a way for man to rise To Thee, sublime Abode; An Offering and a Sacrifice, A Holy Spirit’s energies, An Advocate with God: These, these prepare us for the sight Of holiness above; The sons of ignorance and night May dwell in the eternal Light, Through the eternal Love. CONTRAST OF LIGHT & DARKNESS IN THE SCRIPTURE There are some 60 passages (both OT and NT) which specifically present light and darkness in direct contrast. (The following passages would make an interesting study) - Ge 1:4f, 18; Ex 14:20; Job 3:4, 9; 12:22, 25; 17:12; 18:6, 18; 24:16; 26:10; 29:3; 30:26; 38:19; Ps 18:28; 112:4; 139:11f; Eccl 2:13; 12:2; Isa 5:20, 30; 9:2; 13:10; 42:16; 45:7; 50:10; 58:10; 59:9; Jer 13:16; Lam 3:2; Ezek 32:7; Dan 2:22; Amos 5:18, 20; Mic 7:8; Matt 4:16; 6:23; 10:27; 24:29; Mk 13:24; Lk 11:34ff; 12:3; Jn 1:5; 3:19; 8:12; 12:35, 46; Acts 26:18; Ro 2:19; 13:12; 1Cor 4:5; 2Cor 4:6; 6:14; Eph 5:8; 1Th 5:5; 1Pet 2:9; 1 John 1:5; 2:8f Related Resources: Light in Baker's Evangelical Dictionary of Biblical Theology Light in The International Standard Bible Encyclopedia Dictionary of Biblical Imagery (ONLINE) for over 12 pages of discussion of the imagery associated with light. Excerpt - "The Bible is enveloped by the imagery of light, both literally and figuratively. At the beginning of the biblical narrative, physical light springs forth as the first created thing (Gen 1:3–4). At the end of the story the light of God obliterates all traces of darkness: “And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light” (Rev 22:5RSV). Between these two beacons the imagery of light makes nearly two hundred appearances, with light emerging as one of the Bible’s major and most complex symbols.....The text within the Bible itself that comes closest to summarizing the range of meanings of light is 2 Corinthians 4:6: “For it is the God who said, ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ” (RSV). Here is the link between creation and the new creation, between OT and NT, between the physical reality and the spiritual symbol. Dictionary of Jesus and the Gospels - BORROW - see page 472 for article on LIGHT Octavius Winslow on THE GOD OF LIGHT Phos - 70x in 59v in the NAS - Translated - fire(1), firelight(1), light(68), lights(2). Matthew 4:16+ "THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED." Comment: Here light has a spiritual meaning in context ultimately describing the Messiah (and His message, the Gospel of Jesus Christ, Mk 1:1) Matthew 5:14+ "You are the light of the world. A city set on a hill cannot be hidden; Comment: Here light has a spiritual meaning and refers to Christ followers who let there light shine in the spiritually dark, spiritually blind world (see Mt 5:16 below) Matthew 5:16+ "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. Comment: This is an amazing verse in conjunction with 1Jn 1:5 - God is light and His children (Jn 1:12, 1Jn 3:1) are His privileged designated spiritual "light" bearers. Not only did He extract us from dark and give us spiritual eyes to see His light, He then gave us the job to go back to the darkness and live in such a way that our visible lives give a proper of the unseen Father in heaven. Matthew 6:23+ "But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! Comment: "The darkness means that a person's eye is focused upon evil; therefore, his whole being is full of darkness or evil." (POSB) Matthew 10:27+ "What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops. Matthew 17:2+ And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. Mark 14:54+ Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. Luke 2:32+ A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel." Luke 8:16+ "Now no one after lighting a lamp covers it over with a container, or puts it under a bed; but he puts it on a lampstand, so that those who come in may see the light. Luke 11:35+ "Then watch out that the light in you is not darkness. Luke 12:3+ "Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops. Luke 16:8+ "And his master praised the unrighteous manager because he had acted shrewdly; for the sons of this age are more shrewd in relation to their own kind than the sons of light. Luke 22:56+ And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, "This man was with Him too." John 1:4+ In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it. John 1:7+ He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man. John 3:19+ "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 "For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21 "But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God." Comment: Here we see Jesus is personified as the Light Who offends the sons of darkness and from Whom they flee, for His Light exposes their evil deeds. As Robert Candlish says "The clear, open sunshine of the presence and countenance of Him Who is Light is no longer tolerable. The covering of fig-leaves, and the hiding-place of the trees of the garden, are preferred. Light henceforth is offensive." (1 John 1 Commentary) John 5:35+ "He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. John 8:12+ Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." Comment: When Jesus stated He was the Light of the world, He was clearly (contrary to what so many claim) stating He was God, for God is Light! Darkness speaks of death, ignorance and sin while light speaks of life, truth, holiness (among other things). The Light of the world reproved the sin of the world (Jn 3:20) and the lost sinners of the world who live in spiritual darkness and death (Eph 2:1-3-note, Eph 4:17-19-note, Eph 5:8-note) and who tragically will spend eternity in darkness (Mt 25:30, 8:12, 22:13) if they die without accepting the Light's offer of life (John 8:24, Rev 21:8-note). I heard the voice of Jesus say, “I am this dark world’s Light; Look unto me, thy morn shall rise, and all thy day be bright.” I looked to Jesus, and I found in him my star, my sun; And in that light of life I’ll walk, till trav’lling days are done. Horatius Bonar, 1846 John 9:5+ "While I am in the world, I am the Light of the world." John 11:9+ Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 "But if anyone walks in the night, he stumbles, because the light is not in him." John 12:35+ So Jesus said to them, "For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. 36 "While you have the Light, believe in the Light, so that you may become sons of Light." These things Jesus spoke, and He went away and hid Himself from them. John 12:46+ "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness. Acts 9:3+ As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; Acts 12:7+ And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And his chains fell off his hands. Acts 13:47+ "For so the Lord has commanded us, 'I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.'" Acts 16:29+ And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, Acts 22:6+ "But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, Acts 22:9+ "And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me. Acts 22:11+ "But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus. Acts 26:13+ at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. Acts 26:18+ to open their eyes so that they may turn from (spiritual) darkness to (spiritual) light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.' Comment: This was Jesus' charge to Paul's ministry to the Gentiles - open spiritually blind eyes to see the spiritual truth about God and the Gospel. In this verse the darkness describes the influence and power of Satan. When one is in darkness that person is under the power (he has the "right" and the "might") of Satan. Acts 26:23+ that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles." Romans 2:19+ and are confident that you yourself are a guide to the blind, a light to those who are in darkness, Romans 13:12+ The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. 2 Corinthians 4:6+ For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ. Comment: In this wonderful passage Paul uses the imagery of light to adroitly link creation and the new creation, the OT and NT, the physical reality and the spiritual symbol. 2 Corinthians 6:14+ Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 2 Corinthians 11:14+ No wonder, for even Satan disguises himself as an angel of light. Ephesians 5:8+ for you were formerly darkness, but now you are Light in the Lord; walk as children of Light Comment: Don't miss what Paul is saying -- he is not saying we simply walked in darkness when we were unbelievers, but that in fact we were the very embodiment of darkness! Our very nature and character outside of Christ was darkness! Ephesians 5:13+ But all things become visible when they are exposed by the light, for everything that becomes visible is light. Colossians 1:12+ giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. 1 Thessalonians 5:5+ for you are all sons of light and sons of day. We are not of night nor of darkness; 1 Timothy 6:16 Who Alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen. James 1:17+ Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. Hiebert comments: Lights in the original has the definite article, "the lights," and the primary reference is to the well-known celestial lights, the heavenly luminaries that are the sources of light for our earth. As "the Father" of these lights, God is their source of being, and they reflect the glory of their Creator (Ps 19:1; 136:7). As their Creator and Sustainer, He is not to be identified with them. These luminous celestial bodies must not be worshiped as God, but they testify to the Creator's luminous nature. Their glory and dignity declare the nature and essence of God, that "God is light" (1 John 1:5). He is also the Father of all our spiritual illumination (2Co 4:6). 1 Peter 2:9+ But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, so that you may proclaim (exaggello, cp to anaggello here in 1Jn 1:5 and apaggello in 1Jn 1:2,3) the excellencies of Him who has called you out of darkness into His marvelous light; Comment: The motif of bringing a lost, unsaved individual out of darkness into light is a major Biblical image of redemption. This verse is the only NT use of exaggello, the apostle Peter exhorting us to declare abroad, to make widely known, to report widely, to proclaim throughout, to tell everywhere, the Gospel message that the Light has taken us from the kingdom of darkness and transferred us into the kingdom of God's dear Son (cp Col 1:13+). 1 John 1:5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. 1 John 1:7+ but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. 1 John 2:8+ On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there is no cause for stumbling in him. Revelation 18:23+ and the light of a lamp will not shine in you any longer; and the voice of the bridegroom and bride will not be heard in you any longer; for your merchants were the great men of the earth, because all the nations were deceived by your sorcery. Revelation 21:24+ The nations will walk by its light, and the kings of the earth will bring their glory into it. Revelation 22:5+ And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever. Phos - 122v in the non-apocryphal Septuagint (Lxx) - Gen 1:3,4,5, 18; Ex 10:23; 27:20; 35:14; 39:37; Lev 24:2; Num 4:16; 1Sa 25:34, 36; 2 Sam 17:22; 23:4; 2Kgs 7:9; 2Chr 4:20; Esther 1:1; 8:16; 10:3; Job 3:16, 20; 12:22, 25; 17:12; 18:5f, 18; 22:11; 24:16; 26:10; 28:11; 29:3, 24; 33:28, 30; 36:32; 37:3, 11, 15, 21; 38:15, 19; Ps 4:6; 36:9; 37:6; 38:10; 43:3; 49:19; 56:13; 89:15; 97:11; 104:2; 112:4; 119:105; 136:7; 139:12; 148:3; Pr 4:18; 6:23; 13:9; 16:15; 20:27; Eccl 2:13; 11:7; 12:2; Isa 2:5; 4:5; 5:20; 9:2; 10:17; 13:10; 18:4; 26:9; 30:26; 42:6, 16; 45:7; 49:6; 50:10f; 51:4f; 53:11; 58:8, 10; 59:9; 60:1, 3, 19f; 62:1; Jer 4:23; 10:13; 13:16; 25:10; 31:35; 51:16; Lam 3:2; Ezek 32:7f; 41:11; 42:7, 10ff; Dan 2:22; 5:5; 6:19; 10:5; Hos 6:5; 10:12; Amos 5:18, 20; 8:9; Mic 7:9; Hab 3:4, 11; Zeph 3:5; Zech 14:6, 7; Genesis 1:3 Then God said, "Let there be light"; and there was light. 4 God saw that the light was good; and God separated the light from the darkness. Comment: The very fact that creation of light is the first recorded event in the Bible emphasizes it vital role in life. How sad that throughout the millennia, men have chosen to worship the creation rather than the Creator Who is blessed forever. Amen. Indeed, even the creation was commanded to give praise to the Creator in Psalm 148:3 "Praise Him sun and moon. Praise Him, all stars of light!" Psalm 4:6-note Many are saying, "Who will show us any good?" Lift up the light of Your countenance upon us, O LORD! Psalm 36:9-note For with You is the fountain of life; In Your light we see light. Comment: Beloved, don't you love this declaration "In Your light we see light"! We were once in spiritual darkness, blind to the beauty of the light of God, but as Peter writes that now as believers we "may proclaim the excellencies of Him Who has called you out of darkness into His marvelous light" (1Peter 2:9) Paul affirms this great exchange from darkness to light writing "For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ." (2Cor 4:6) The Spirit of God was given "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me." (Acts 26:18)

1 João 1:8

Boice writes that their claim to have no sin "can have more than one meaning. (1) It can mean that there is no such thing as sin and that, therefore, no one is a sinner. This is a view that has become quite popular in Western contemporary thought largely through Freudian psychology, which denies an objective basis for guilt. (2) It can mean that the particular individuals who make the claim have no sin and have never had it, that they are a unique and privileged people. (3) Or, finally, it can mean that they do not have sin now. In view of the fact that there seems to be a progression in the intensity and seriousness of the claims that John denies, it would seem that the third of these possible interpretations should be preferred. The first false teaching was that it is possible to have fellowship with God and still continue sinning. In this second claim there is the additional error that the individual, either through the Gnostic process of enlightenment or through spiritual development, has ceased to sin at all. (The Epistles of John or BORROW) (Numbering in parentheses added) I Howard Marshall comments that despite their claim of "no sin" John is saying "that these men were sinners… This doesn’t mean simply that they are telling a lie, but that they have no share in the divine reality (Ed: Cp 2Pe 1:4) despite their claims to the contrary. (Ed: Cp Similar "claim" by professors who are deceived in Mt 7:21 when it is too late!) There is a certain paradox in this statement. The converse is that if we do say that we are sinners, the truth is in us; the resolution of the paradox is that to admit our sin is to face up to reality instead of pretending, and it is as we confess our sin that it is cleansed and no longer stands against us (1Jn 1:9). If, however, we do not admit our sin (Ed: like those in 1Jn 1:8, 10), it remains unconfessed and unforgiven, and hence the truth is not in us (see discussion). The temptation to deny one’s sin is common to both the non-Christian and the Christian. John’s opponents included persons whom he did not regard as Christians (1Jn 2:19), who had cut themselves off from forgiveness by their denial of their sin and of Christ’s ability to save; he feared that others in the church might follow their example and claim a sinlessness which could interrupt their fellowship with God. (BORROW The Epistles of John The New International Commentary on the New Testament) (Bolding added) Kenneth Barker writes that "Whenever the principle of sin is denied as an ongoing reality, there follows a denial of responsibility for individual actions. Gossip, defiling of persons, hatred of the brethren, jealousy, and boasting become sanctioned as non-sins; walking in the light is denied; and the fellowship to which we are called is never permitted to exist. (BORROW The Expositor's Bible Commentary or see The Expositor's Bible Commentary) John Gill on sin in all people, believers and unbelievers "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 formed 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 (showing innocent or childlike simplicity and candidness) 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 (Gal 5:17); and by their prayers for the discoveries of pardoning grace, and for the fresh application of Christ's blood for cleansing; by their remissness (slackness, negligence) 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 George G Findlay notes that in regard to the denial of sin - Men might and did deny the reality of sin; by all kinds of sophistries and evasions they deceived themselves respecting its import and criminality. Not a few persons, it may be supposed, had espoused Christianity for intellectual or sentimental reasons, with very superficial convictions upon this head. Allowing the distinction of moral good and evil, they were slow to confess sin; they refused to admit an inherent depravity involving them in corruption and guilt. Their misdoings were mistakes, frailties, venial errors,—anything but "sin." That is an ugly word, and needless besides—a bugbear (an imaginary goblin or specter used to excite fear), an invention of the priests! St John hastens to denounce these notions; they are self-delusion, the folly of men who extinguish the light that is in them, the ignorance of a shallow reason without the inward substance of truth. The denial of sin so familiar in naturalistic modern thought—the resentment so often met with against the word itself—is a revival, in some cases conscious and intentional, of Pagan sentiment (see Excursus on Pagan View of Sin), an express revolt against the authority of Jesus Christ. This error has deep roots, and has sometimes a strange recrudescence at an advanced stage of the Christian life. The man of "sinless perfection," who imagines he has nothing left to confess (Ed: And thus this gives the context for 1Jn 1:9 - instead of sin deniers believers are sin confessors), nothing that needs forgiveness, verily "deceives himself"; rarely does he deceive his neighbor on this point,—never his God. (1 John Commentary) TRUTH OR CONSEQUENCES! Remember that accurate interpretation hinges on careful observation of the context, which in this case is the previous description of those who are continually walking in the darkness (1Jn 1:6). Yes, true believers can venture into the darkness but they are now "light in the Lord" (Eph 5:8-note) and cannot remain continually in darkness. While "The lost leap into sin and love it; the saved lapse into sin and loathe it." (Blanchard) In short, a Christian cannot continually walk in the darkness, nor can a genuine believer say that he continually has no sin. A believer simply cannot do that and have any assurance that they are truly born again (1Jn 5:13)! As vitally important as this truth is, sadly some evangelical commentators like Constable state that John is referring to a Christian who simply may think he is "permanently entirely sinless." How can that possibly describe a true believer! Is this difference of interpretation simply an academic one or are there significant implications of one interpretation versus the other (realizing that they cannot both be correct)? The respected Christian author Warren Wiersbe answers it this way… It is a question of truth—or consequences! And if you do not face the truth, you must pay the consequences! (Bible Exposition Commentary) Octavius Winslow exhorts all of us… to note this great evidence of regeneration: "Whoever is born of God does not (continually) commit sin." He does not commit it with the total, absolute, and complete assent and concurrence of the renewed will. He does not give himself over to sin "with greediness." "He would do good." He hates sin. Grace reigns, not sin. Sin dwells in him, but does not govern; it has power, but does not rule; it torments, but does not reign with a continued, unbroken supremacy. His experience accords with the promise, "sin shall not have dominion over you." It may for a moment triumph, as it did in David, in Peter, and in a host of other eminently holy men; yet still the promise is verified- as we see in the restorings of the blessed Spirit in their spirit and conduct, in their humblings and confessions, and holy and upright walk with God in after years- "sin shall not have dominion over you." Reader, have you ever been made aware of the plague of sin within you? What do you know of warfare in the soul, of "the flesh lusting against the Spirit, and the Spirit against the flesh"? (Gal 5:17) Your honest reply will decide the great question whether or not you are born of God. (The Soul after Conversion) As John clearly teaches… No one who is born of God (continually) practices sin, because His seed abides in him; and he cannot (continually) sin, because he is born of God. (1 John 3:9) James Hastings rightly observes that… One of the first evidences and signs of the coming of the Spirit of God—and His coming is the coming of the light in the heart—is a new discovery of the depth and reality of sin (Ed: Cp 1Jn 5:13). It is the imperfect light, the twilight, in which so many professing Christians live that accounts for that weakened sense of sin which is so marked a feature of the present day. Some little time ago a tourist who was walking through the Lake District was overtaken at night by a heavy storm of wind and of rain, and soon got soaked to the skin. In the darkness he was glad to see the twinkling of a light by the roadside that proved to be the light of a little inn, in which he at once took shelter from the pitiless rain. The landlord, with a rush light, showed him to what looked like a fairly clean and comfortable room, and the weary and soaked traveler was glad to get rid of his wet things and to have them dried by the morning. The morning sun streaming through the window awoke him, and the moment his eyes were opened he was horrified to see the room in which he had been sleeping. The walls and the floor and even the curtains were filthy, and he was glad to escape from the room as quickly as possible. The night before he thought the room was fairly clean, now he saw its foulness ; but the room had not changed during the night, it was only the light that had changed. The little rush light was not light enough to reveal all the dirt of the room, but when the sunlight of heaven came streaming in the revelation was made in a moment.' (1 John 1:8,9 Righteous Forgiveness in his excellent work "The Great Texts of the Bible") (See Hastings' Index To The Great Texts of the Bible" - all are available at Archive.org) Alfred Plummer notes how 1Jn 1:8-10 leads to an enhanced consciousness and confession of sin - Walking in the light involves the great blessings just stated,—fellowship with God and with our brethren, and a share in the purifying blood of Jesus. But it also involves something on our part. It intensifies our consciousness of sin, and therefore our desire to get rid of it by confessing it. No one can live in the light without being abundantly convinced that he himself is not light (Ed: Believers are "light in the Lord" [Eph 5:8-note] but are not themselves the light [1Jn 1:5-note]).(1 John 1 Commentary) Our sense of sin is in proportion to our nearness to God. -- Thomas Bernard The Puritan saints walked in the light which produced in them an ever deepening sense of the magnitude of their sin against God and the greatness of His matchless mercy, for their prayers in the Valley of Vision repeatedly acknowledge their unworthiness in the light of His perfect holiness! They give modern saints a great (and challenging) pattern to emulate! For example listen to the heartbeat of the Puritan saints in the following excerpts from the Valley of Vision… When I review my past guilt and am conscious of my present unworthiness I tremble to come to thee, I whose foundation is in the dust, I who have condemned thy goodness, defied thy power, trampled upon thy love, rendered myself worthy of eternal death. But my recovery cannot spring from any cause in me, I can destroy but cannot save myself. Yet thou hast laid help on One that is mighty, for there is mercy with thee, and exceeding riches in thy kindness through Jesus. May I always feel my need of him. Let thy restored joy be my strength; May it keep me from lusting after the world, bear up heart and mind in loss of comforts, enliven me in the valley of death, work in me the image of the heavenly, and give me to enjoy the first fruits of spirituality, such as angels and departed saints know. And here are a few more excerpts from their prayers… Keep me conscious all the while of my defects, and let me not gloat in pride over my performance. I need spiritual comforts that are gentle, peaceful, mild, refreshing, that will melt me into conscious lowliness before thee, that will make me feel and rest in thee as my All. My sin is not so much this or that particular evil, but my continual separation, disunion, distance from thee, and having a loose spirit towards thee. But thou hast given me a present, Jesus thy Son, Before thy cross I kneel and see the heinousness of my sin, my iniquity that caused thee to be ‘made a curse’, the evil that excites the severity of divine wrath. Let me not only speak the word sin, but see the thing itself. Give me to view a discovered sinfulness, to know that though my sins are crucified they are never wholly mortified. Hatred, malice, ill-will, vain-glory that hungers for and hunts after man’s approval and applause, all are crucified, forgiven, but they rise again in my sinful heart. O my crucified but never wholly mortified sinfulness! O my life-long damage and daily shame! O my indwelling and besetting sins! O the tormenting slavery of a sinful heart! Destroy, O God, the dark guest within whose hidden presence makes my life a hell. Yet thou hast not left me here without grace; The cross still stands and meets my needs in the deepest straits of the soul. ILLUSTRATION OF "WE HAVE NO SIN" - Mr. D. L. Moody says that once he visited a prison in New York to hold a service with the prisoners. Afterwards he spoke to each of the prisoners privately. He said, "I never found such an innocent lot of men in my life as in that place. Each man explained that somebody else was to blame." (1John 1:8,9 Righteous Forgiveness) In his little booklet, The Way to God, D L Moody writes that… Another verse which has been very much used to convict men of their sin is 1 John 1:8: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." I remember that on one occasion we were holding meetings in an eastern city of forty thousand inhabitants; and a lady came and asked us to pray for her husband, whom she purposed bringing into the after-meeting. I have traveled a good deal and met many pharisaical men; but this man was so clad in self-righteousness that you could not get the point of the needle of conviction in anywhere. I said to his wife: "I am glad to see your faith: but we cannot get near him; he is the most self-righteous man I ever saw." She said: "You must! My heart will break if these meetings end without his conversion." She persisted in bringing him; and I got almost tired of the sight of him. But towards the close of our meetings of thirty days, he came up to me and put his trembling hand on my shoulder. The place in which the meetings were held was rather cold, and there was an adjoining room in which only the gas had been lighted; and he said to me, "Can't you come in here for a few minutes?" I thought that he was shaking from cold, and I did not particularly wish to go where it was colder. But he said: "I am the worst man in the State of Vermont. I want you to pray for me." I thought he had committed a murder, or some other awful crime; and I asked: "Is there any one sin that particularly troubles you?" And he said: "My whole life has been a sin. I have been a conceited, self-righteous Pharisee. I want you to pray for me." He was under deep conviction. Man could not have produced this result; but the Spirit had. About two o'clock in the morning light broke in upon his soul; and he went up and down the business street of the city and told what God had done for him; and has been a most active Christian ever since. ILLUSTRATION OF DENIAL OF SIN BY THOSE IN THE ORGANIZED CHURCH - Robert Schuller redefines sin to mean something other than what Scripture declares. He says (p. 65) that to define sin as rebel-lion against God is “shallow and insulting to the human being.” He redefines sin as a lack of trust, which “is another way of saying that we are all born with a negative self-image….” He says (p. 67), “By nature, we are fearful, not bad. Original sin is not a mean streak; it is a non-trusting inclination.” So he redefines being born again (p. 68): “To be born again means that we must be changed from a negative to a positive self-image—from inferiority to self-esteem, from fear to love, from doubt to trust.” This, in turn, changes us from shame to self-esteem, so that we can now pray (p. 69, italics his), “Our Father in heaven, honorable is our name. So, the foundation is laid for us to feel good about ourselves!” (Steven

1 João 1:9

Boice explains how a holy God can remain just or righteous and still forgive sins "The answer to the question of the justice of God in forgiving sins is found in Romans 3:20-28, where Paul explains how it is that God is both 'just, and the justifier of him who believeth in Jesus' (Ro 3:26KJV+). It is possible, he says, through Christ, Who, being God and therefore having no sin of His own, was able and did die for us. God punished our sin in Christ. Jesus became the 'propitiation' for our sins, meaning that by Him God's just wrath against our sin was satisfied. (The Epistles of John or BORROW) Vine comments that "dikaios was first used of persons observant of dikē, custom, rule, right, especially in the fulfillment of duties towards gods and men, and of things that were in accordance with right. The English word “righteous” was formerly spelt ‘rightwise’, i.e., (in a) straight way. In the N.T. it denotes righteous, a state of being right, or right conduct, judged whether by the Divine standard, or according to human standards, of what is right. Said of God, it designates the perfect agreement between His nature and His acts (in which He is the standard for all men).(ONLINE Vine's Expository Dictionary of Old Testament and New Testament Words)