1 João 1

John Piper · Citado em PreceptAustin

1 João 1:1

Piper adds that "Insight or understanding is the product of intensive, headache-producing meditation on two or three verses and how they fit together. This kind of reflection and rumination is provoked by asking questions of the text. And you cannot do it if you hurry. Therefore, we must resist the deceptive urge to carve notches in our bibliographic gun. Take two hours to ask ten questions of Galatians 2:20+ and you will gain one hundred times the insight you would have attained by reading thirty pages of the New Testament or any other book. Slow down. Query. Ponder. Chew.... (John Dewey rightly said) "People only truly think when they are confronted with a problem. Without some kind of dilemma to stimulate thought, behavior becomes habitual rather than thoughtful.” “Asking questions is the key to understanding.” --Jonathan Edwards That said, below are the 5W/H questions for each verse in this chapter (click page to enlarge). This is not neatly typed but is handwritten and was used for leading a class discussion on this chapter, so you are welcome to use it in this "as is" condition... 1 John 1:1 What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life-- (NASB: Lockman) Greek: O en (3SIAI) ap' arches, o akekoamen, (1PRAI) o eorakamen (1PRAI) tois ophthalmois hemon, o etheasametha (1PAMI) kai ai cheires hemon epselaphesan, (3PAAI) peri tou logou tes zoes Amplified: [WE ARE writing] about the Word of Life [in] Him Who existed from the beginning, Whom we have heard, Whom we have seen with our [own] eyes, Whom we have gazed upon [for ourselves] and have touched with our [own] hands. (Amplified Bible - Lockman) ESV: That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— (ESVBible.org) KJV: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; NLT: We proclaim to you the one who existed from the beginning,* whom we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is the Word of life. (NLT - Tyndale House)

1 João 1:2

Piper adds that "Insight or understanding is the product of intensive, headache-producing meditation on two or three verses and how they fit together. This kind of reflection and rumination is provoked by asking questions of the text. And you cannot do it if you hurry. Therefore, we must resist the deceptive urge to carve notches in our bibliographic gun. Take two hours to ask ten questions of Galatians 2:20+ and you will gain one hundred times the insight you would have attained by reading thirty pages of the New Testament or any other book. Slow down. Query. Ponder. Chew.... (John Dewey rightly said) "People only truly think when they are confronted with a problem. Without some kind of dilemma to stimulate thought, behavior becomes habitual rather than thoughtful.” “Asking questions is the key to understanding.” --Jonathan Edwards That said, below are the 5W/H questions for each verse in this chapter (click page to enlarge). This is not neatly typed but is handwritten and was used for leading a class discussion on this chapter, so you are welcome to use it in this "as is" condition... 1 John 1:2 and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us-- (NASB: Lockman) Greek: kai e zoe ephanerothe, (3SAPI) kai eorakamen (1PRAI) kai marturoumen (1PPAI) kai apaggellomen (1PPAI) humin ten zoen ten aionion etis en (3SIAI) pros ton patera kai ephanerothe (3SAPI) ehein Amplified: And the Life [an aspect of His being] was revealed (made manifest, demonstrated), and we saw [as eyewitnesses] and are testifying to and declare to you the Life, the eternal Life [in Him] Who already existed with the Father and Who [actually] was made visible (was revealed) to us [His followers]. (Amplified Bible - Lockman) ESV: the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— (ESVBible.org) KJV: (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) NLT: This one who is life itself was revealed to us, and we have seen him. And now we testify and proclaim to you that he is the one who is eternal life. He was with the Father, and then he was revealed to us. (NLT - Tyndale House)

1 João 1:3

Piper adds that "Insight or understanding is the product of intensive, headache-producing meditation on two or three verses and how they fit together. This kind of reflection and rumination is provoked by asking questions of the text. And you cannot do it if you hurry. Therefore, we must resist the deceptive urge to carve notches in our bibliographic gun. Take two hours to ask ten questions of Galatians 2:20+ and you will gain one hundred times the insight you would have attained by reading thirty pages of the New Testament or any other book. Slow down. Query. Ponder. Chew.... (John Dewey rightly said) "People only truly think when they are confronted with a problem. Without some kind of dilemma to stimulate thought, behavior becomes habitual rather than thoughtful.” “Asking questions is the key to understanding.” --Jonathan Edwards That said, below are the 5W/H questions for each verse in this chapter (click page to enlarge). This is not neatly typed but is handwritten and was used for leading a class discussion on this chapter, so you are welcome to use it in this "as is" condition... 1 John 1:3 what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. (NASB: Lockman) Greek: o eorakamen (1PRAI) kai akekoamen (1PRAI) apaggellomen (1PPAI) kai humin, hina kai humeis koinonian echete (2PPAS) meth' hemon. kai e koinonia de e emetera meta tou patros kai meta tou huiou autou Iesou Christou. Amplified: What we have seen and [ourselves] heard, we are also telling you, so that you too may realize and enjoy fellowship as partners and partakers with us. And [this] fellowship that we have [which is a distinguishing mark of Christians] is with the Father and with His Son Jesus Christ (the Messiah). (Amplified Bible - Lockman) ESV: that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4 And we are writing these things so that our joy may be complete. (ESVBible.org) KJV: That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. NLT: We proclaim to you what we ourselves have actually seen and heard so that you may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. (NLT - Tyndale House)

1 João 1:4

1 João 1:5

Piper explains that in Him there is no darkness at all "means that if you draw near to God, you do not find a dark and foreboding truth. You find freedom and hope and joy. In God the stumbling logs and rattlesnakes and cliffs and low-hanging branches are all exposed and we are made safe from them. Our goal of ultimate and eternal joy is secured in God because there is no darkness in God. That is, there are no lurking shadows in God. There is no hidden agenda, no small print. He is light, and in him is no darkness at all… There are absolutely no regrets for those who come to God with all their hearts. He is all light. He is the pathway to perfect and eternal joy with no disappointments. In the the light of God you will not be destroyed by the rattlesnake of sin; you will not fall over the cliff into hell. Light is the promise of hope and joy. Darkness is the threat of despair and misery. And God is light and in Him is no darkness at all. This is the message that John heard from Jesus. Jesus came into the world to reveal it. It's the foundational message of this book. (1 John 1:5-10: Let Us Walk in the Light of God) I love Robert Candlish's beautiful description of God as the Light Who invaded this world's darkness for our sake - The darkness is laid hold of by the Light. He who is Light enters into the darkness; sounding its utmost depths; searching its inmost recesses. Where guilty fear crouches; where foul corruption festers; He penetrates. He even makes the darkness His own. He takes it upon Himself. Its power, "the power of darkness," is upon Him; its power to wrap the sin-laden spirit in a horror of thickest night, in the gloom of hell. Yes! For our sakes, in our stead, in our nature, He Who is light is identified with our darkness. And yet "in Him is no darkness at all." In the very heat and crisis of this death-struggle, there is no surrender of the Light to the darkness; no concession, no compromise; no making of terms; no allowance of some partial shading of the Light on which the darkness presses so terribly. No! "He is light, and in Him is no darkness at all." All still is clear, open, transparent, between the Son and the Father. Even when the Father hides His face, and "His sword awakes against the Man that is His Fellow," and the Son cries as one forsaken; even in that dark hour there is no evasion of heaven's light; no trafficking with the darkness of earth or hell. There is no hiding then; no shrinking; no feeling as if truth might become a little less true, and holiness a little less holy, to meet the appalling emergency. The worst is unflinchingly faced. In the interest of light triumphing over darkness, not by any plausible terms of accommodation, but before the open face of eternal righteousness, pure and untainted, the Father gives the cup and the Son drains it to the dregs. In that great transaction, thus consummated, before all intelligences, between the Father and the Son, it is clearly seen and conclusively proved that "God is light, and in him is no darkness at all." (1 John 1 Commentary) Darkness (4653) (skotia from skotos = darkness) means literal darkness in some NT uses (Jn 6:17, 20:1), but more often (14/16x) is used figuratively to refer to spiritual darkness. In every NT figurative use, darkness is contrasted with light in all but one passage (1Jn 2:11). As noted below "Darkness has no existence by itself, being definable simply as an absence of light." In the spiritual sense darkness describes both the state and works of a person. It symbolizes evil and sin, everything that life should not be and everything that a person should not do! The apostle John uses skotia in 1Jn 1:5 and skotos in 1Jn 1:6. Wayne Barber distinguishes between these two words for darkness stating that… skotia means the result of darkness. If I walk outside in the darkness and fall over a stump and break my leg, I have been out in the darkness. But I have suffered the consequence of being in that darkness. The word skotos in 1Jn 1:6 means the essence of darkness itself. Look in John 3:19 (Ed: Where darkness = skotos)… Why does he bring up the word "darkness" and why does he contrast it with light? He is dealing with false doctrine. Any false doctrine is darkness. It is clear here that darkness is the environment in which men seek to hide their sin. "And this is the judgment, that the light is come into the world, and men loved the darkness." This is not the consequence of the darkness because they haven’t realized the (consequence) yet, but they love the essence of darkness. They love the darkness "rather than the light; for their deeds were evil. For everyone who does evil hates the light, and does not come to the light lest his deeds should be exposed." (Jn 3:19-20). So we see that darkness, skotos, is something that hides a man’s sin. He likes it because no one knows what is going on in the darkness. But Jesus is the Light, and when Jesus comes into a man’s life, He turns on the light and exposes what is going on. That is why men would not respond to the Light. That is the judgment that has come into the world. Zodhiates adds that "As light is not only the emblem of happiness but is also itself beneficial, darkness in like manner works unhappiness and death (John 12:35; 1Jn 1:5; 2:8, 9, 11 [cf. Job 37:19]). Thus, skotía is not only a figurative term for sin itself, but also for the consequences of sin. (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG) See DICTIONARY OF BIBLICAL IMAGERY for full discussion of which this is only an excerpt… Darkness has no existence by itself, being definable simply as an absence of light. It is a physical and spiritual reality as well as an apt symbol for some of the profoundest human experiences. With approximately two hundred references, darkness is a major actor in the biblical drama… Darkness stands out from virtually all other literary images, which are finally ambivalent (having both good and bad manifestations), because it is uniformly negative in its import… Throughout the Bible, darkness is an implied contrast to light, regardless of whether the darkness is physical or symbolic. In fact, sixty verses present light and darkness as a contrasting pair, and being brought out of darkness into light is a major biblical image of redemption… If light symbolizes understanding, darkness represents ignorance (Ps 82:5), folly (Eccles 2:13–14), a silencing of prophetic revelation (Mic 3:6), the state of the human mind unilluminated by God’s revelation (2Pet 1:19), falsehood (1 Jn 1:6) and the loss of walking in God’s truth “because the darkness has brought on blindness” (1 Jn 2:11NRSV). If light symbolizes good, darkness is the corresponding image for evil people “who forsake the paths of uprightness to walk in the ways of darkness” (Pr 2:13NRSV; cf. Pr 4:19). In Jesus’ mysterious picture of the eye as “the lamp of the body,” physical blindness becomes a metaphor for the lost state (Mt 6:22–23; Lk 11:34–36). Related Resources: Darkness in Baker's Evangelical Dictionary of Biblical Theology Darkness in The International Standard Bible Encyclopedia Skotia - 16x in 12v in the NAS - Translated - dark(3), darkness(14). To help see the frequent contrast of darkness with light, the latter is in bold red lettering. 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. 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. John 1:5 The Light shines in the darkness, and the darkness did not comprehend it. Comment: The darkness means that a person does not understand the Light and is powerless to extinguish the Light. John 6:17 and after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. 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 (spiritual) darkness, but will have the Light of life." 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 (spiritual) darkness will not overtake you; he who walks in the (spiritual) darkness does not know where he goes. John 12:46 "I have come as Light into the world, so that everyone who believes in Me will not remain in (spiritual) darkness. John 20:1 Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. 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 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. 1 John 2:11 But the one who hates his brother is in the darkness (skotia) and walks in the darkness (skotia), and does not know where he is going because the darkness (skotia) has blinded his eyes. Skotia - 3x in 3v in the Septuagint - Job 28:3, Micah 3:6, Isaiah 16:3. An Illustration of Spiritual Darkness - A new preacher came to town and was meeting the people. He asked a stranger, "Are you a Christian?" "No," the man responded. "Name is Jones. The Christians live a block over." "No, you don't understand," the preacher continued. "I mean, are you lost?" "Lost?" the man queried. "No, of course I'm not lost. I've lived here all my life." "You still don't understand," the preacher continued. "I mean, are you ready for judgment day?" "When will it be?" the local resident questioned. "It could be today, it could be tomorrow," responded the preacher. "Well," the man answered, "don't tell my wife. She'll want to go both days!' (Brian Harbour) 1 John 1:5 Andrew Murray Father, cleanse me through Your Word. Let it search out and bring to light all that is of self and the flesh in my faith. Let it cut away every root of self-confidence, that the Vine may find me wholly free to receive His life and spirit. . . . Only You are my hope. Amen.–Andrew Murray, The True Vine 1 John 1:5-7 TODAY IN THE WORD Daniel Defoe's Robinson Crusoe is the story of a stranded sailor who lives for more than two decades on an island alone. One day he rescues from execution (by neighboring cannibals) a young native whom he calls "Friday." Friday proves to be a good student, helper and companion. Through Crusoe's witness, he even comes to faith in Christ. After so many years without fellowship, Robinson Crusoe at last had a Christian brother! Although it may sometimes feel as though we are as stranded as Crusoe, God intends fellowship to be an important part of the body of Christ. Today's "one another" text is similar to the passage we will study tomorrow from 1 Corinthians 12. That is, the phrase "have fellowship with one another" is not a command, but a simple declarative. That means our fellowship as believers is a product of something else--our fellowship with God (1Jn 1:6-7). The progression of thought in 1 John 1 is this. Since God is pure light, meaning He is utterly apart from all sin and darkness, we must live in the light if we are to know Him. Obviously, we are not without sin, but God has made provision for our sin in the blood of His Son (1Jn 1:7, 9). Therefore, even though we are sinful we can enjoy intimate fellowship with God by believing His Word, taking His Son as our Savior, and living in obedience to Him. When we do this, we will find ourselves in company with others who have also found forgiveness and new life in Christ. John's point is that our fellowship as Christians is founded on the truth of the gospel. A person cannot claim to know God and yet knowingly live in sin. His life makes his witness a lie (1Jn 1:6). John wanted true believers to have fellowship, but only in the truth (1Jn 1:3). APPLY THE WORD What does today's study have to do with doughnuts and coffee before Sunday School or a potluck supper in the church dining hall? Not much, really, although there is nothing wrong with the get-togethers we often label "fellowship." But John is talking about something much deeper--the unique union between God and His children and among His children. 1 John 1:5-9 Transformation – Jim Wilson Scientists claim they have a new state of matter by creating a form of aluminum that is transparent to extreme ultraviolet radiation. The study detailed in the journal, Nature Physics, sound like something from science fiction lore. To create the new state of matter, a short pulse of high intensity laser light “knocked out” a core electron from every aluminum atom in a sample without destroying the metal’s crystalline structure. Professor Justin Wark of Oxford University’s Department of Physics says the new form of transparent aluminum only existed for a short time, but could lead to new insight into the nature of matter, and harnessing the power of nuclear fusion. Wark said, “What is particularly remarkable about our experiment is that we have turned ordinary aluminum into this exotic new material in a single step by using this very powerful laser For a brief period, the sample looks and behaves in every way like a new form of matter.” Wark added, “What we created is a completely new state of matter nobody has seen before. …it’s almost as surprising as finding that you can turn lead into gold with light.” Scientists Claim New State of Matter Created,http:www.livescience.comtechnology090728-new-state-matter.html, July 28, 2009, Illustration by Jim L. Wilson and Jim Sandell Exposure to the Light transforms lives too! 1 John 1:5-2:6 TODAY IN THE WORD God is faithful, through Whom you were called into fellowship with His Son, Jesus Christ our Lord. . - 1 Corinthians 1:9 David Shannon began his career at the age of 5, writing and illustrating a book about a naughty boy with the same two-word phrase on each page: “No, David!” He's since remade the book, No, David!, which won the Caldecott Honor Award (given to children's picture books) in 1999. “I thought it would be fun to do a remake celebrating those familiar variations of the universal ”˜no' that we all hear while growing up.” Some Christians think that the Bible is a sophisticated version of No, David! But God cares about the list of “dos” and “don'ts,” not for His heavenly bookkeeping but because of His love for us. His call to holiness is a call to friendship. Yesterday, we saw it begin before Adam and Eve. Since then, it has continued without change. In Leviticus 11:45, God tells Moses that He wants to be Israel's God. “Therefore, be holy, because I am holy.” John makes it plain and simple why every Christian must be holy: “God is light; in him there is no darkness at all” (1Jn 1:5). Light stands for all righteousness, purity, and truth. Darkness is sin, deception and impurity. If Christians want to know God and walk with God, they must not deliberately choose sin over obedience. This is why the prayer of every Christian should come from Psalm 19:12-13: “Forgive my hidden faults. Keep your servant also from willful sins; may they not rule over me.” Lest we become paralyzed by fear of falling short of this call, today's passage makes clear that “walking in the light” does not equal perfection. Christians should strive to learn the commands of God and obey them (1Jn 2:1), yet when they fail, they should turn to confession, not cover-up. We can confess to God our failures, asking for His forgiveness. We can know He grants His forgiveness through Christ. We should also confess to one another where we have failed. The pretense of “having it all together” isn't fooling God or others. We only deceive ourselves when we pretend we're self-reliant. TODAY ALONG THE WAY This emphasis of consistent obedience in today's passage doesn't neglect the grace of God in Christ Jesus. The themes that we've already explored in our study of sanctification emerge again here. Because we sin, we need the grace of God through Christ. No fellowship with God is possible apart from Christ (2:1-2). But holiness is an unmistakable by-product of that grace. 1 John 2:6 is the marching order of every Christian. Christ’s Light Shines Bright God is light. 1 John 1:5 Today's Scripture & Insight : 1 John 1:5-7 When the lights went out on the streets of Highland Park, Michigan, a passion for another light source—the sun—found a home there. The struggling town lacked funds to pay its utility company. The power company turned off the streetlights and removed the lightbulbs in 1,400 light poles. That left residents unsafe and in the dark. “Here comes a couple of children right now, on their way to school,” a resident told a news crew. “There are no lights. They just have to take a chance on walking down the street.” That changed when a nonprofit group formed to install solar-powered streetlights in the town. Working together, the humanitarian organization saved the city money on energy bills while securing a light source that helped meet residents’ needs. In our life in Christ, our reliable light source is Jesus Himself, the Son of God. As John the apostle wrote, “God is light; in him there is no darkness at all” (1 John 1:5). John noted, “If we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (v. 7). How have you experienced the light of Jesus in your life? Today, who can you tell about Him? Let Your light shine bright, dear God, in every corner of my life. The Right Light - Eating in the dark is no fun. Low light in a restaurant is one thing; eating in a room with no light at all is another. The same is true in our walk with God. Unless we take advantage of the light He gives, we will miss seeing what He is doing for us. We have an Old Testament picture of this—the tabernacle. As the priest entered a room called the Holy Place, he could see only by the light of a golden lampstand (Exodus 25:31-40). Like everything else in the room, it had been carefully fashioned according to the pattern God gave Moses (v.40). The lampstand is a picture of spiritual light. The gold speaks of value. The oil symbolizes the Holy Spirit. The six branches coming out from the center shaft portray unity in plurality. The symbol of the almond blossom is linked to God’s anointed priesthood (Numbers 17:1-8). When all this is combined with a New Testament reference that uses a golden lampstand to represent the church (Revelation 1:20), we have the complete picture. God gives light through the Spirit, who works through His congregation of anointed people (1Peter 2:9). Holy Ghost, with light divine, Shine upon this heart of mine; Chase the shades of night away, Turn my darkness into day. —Reed The light of God's holiness convicts the sinner and guides the saint. Secrets - "God is light,” the apostle reminded us, “and in Him is no darkness at all” (1 Jn. 1:5). But if that is true, how can a holy God have anything to do with the likes of us? Fyodor Dostoevsky, in Notes from the Underground, writes what we all know: There are certain things in a man’s past which he does not divulge to everybody but, perhaps, only to friends. Again, there are certain things he will not divulge even to his friends; he will divulge them perhaps only to himself, and that too as a secret. But, finally there are things which he is afraid to divulge even to himself, and every decent man has quite an accumulation of such things in his mind. If we have so many deep dark secrets, how can we hope to have fellowship with God? An illustration from Martin Luther’s life shows us. Luther had a dream in which he stood before God. Satan was there to accuse Luther, and when the books were opened the accuser pointed to sin after sin in his life. Luther despaired. Then he remembered the cross and, turning to the devil, he quoted 1 John 1:7, “The blood of Jesus Christ His Son cleanses us from all sin.” Thinking It Over "God is light" (1 Jn. 1:5). What does that mean? What creates distance between us and God? (1 Jn. 1:6,8,10). What is the solution to the problem? (1 Jn. 1:9). No sin is so secret that it is beyond God's forgiveness.

1 João 1:6

Piper adds that "When you walk in darkness, you are controlled by the desires for the soft, warm underbellies of prestige and power and two-second pleasures (see Jas 4:14). This is the very opposite of what it means to have fellowship with God. Fellowship with God means that you see things the way He sees them and have the same desires He has. If we are controlled by desires for the world instead of desires for God, it doesn't matter whether we say we have fellowship with God or not; we don't have it. Instead we walk in darkness. (1 John 1:5-10: Let Us Walk in the Light of God) The IVP Bible Commentary puts it like this - Light and darkness are opposites, and repel each other. One cannot have fellowship with God with one foot in darkness and one in light, since God is light; in Him there is no darkness at all. Darkness and light are two opposing forces, each making their competing claims upon us." (See 1-3 John - Page 44) As we study 1 John 1:6-10, seeking to rightly divide the Word of Truth, we do well to keep in mind John's foundational truths in 1 John 1:1-5, especially the truth that "God is light, in Him there is no darkness at all!" Daniel Wallace comments that "After establishing Who God is, John turns to us and how we relate to God. John will not permit us to rationalize about our sin. To be in God's light means to be exposed to the truth about Himself and ourselves. Yet, there is a pernicious problem we face. In 1 John 1:6-10, John mimics three errant views that his opponents held and then shows how they miss the mark. All have to do with the depravity of men; all have to do with hiding from the light. (Honest to God! Or, God is not a Pit Stop 1 John 1:5-10) First let us recall the context that John has just presented the truth that Jesus is the "Word of Life", the "Eternal Life" and that "God is light." John adds that "In Him there is no darkness at all." In other words John is stating as strongly as he can, the contrast between God ("Light") and darkness. Note that John does not speak about the origin of the darkness. That is not his point. His main thrust is to emphasize that living in the darkness is absolutely incompatible with fellowship with God. John is using light and darkness primarily in the ethical sense. In other words, he is saying that "God is good and evil can have no place beside Him." (Howard Marshall) Remember why John is writing… These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life (1Jn 5:13) To whom is John writing? Clearly this letter is addressed to believers, not to unbelievers (cp the "identity" of those addressed in 1Jn 2:1, 2:12, 13, 14). What is John's main purpose for writing? This verse is a clear statement of his purpose. John wants his believing readers to be sure of their salvation (Compare 1Jn 2:3ff, 21). In a day when up to 85% of Americans claim to be Christians and up to 45% profess that they are "born again" (Barna Survey, 2006), one can see how the truth of this John's ancient epistle is very timely and applicable to our present age! THE TRUTH ABOUT… SAYING ONE THING & DOING ANOTHER If we say - This is the first of six clauses introduced by “if” in 1Jn 1:5-1Jn 2:6 - 1 John 1:6, 7, 8, 9, 10, 2:1, 3. SUMMARY OF JOHN'S "IF" STATEMENTS NEGATIVE (False) POSITIVE (True) 1 1Jn 1:6+ If we say that we have fellowship with Him and yet walk in the darkness 1Jn 1:7+ but if we walk in the light as He Himself is in the light 2 1Jn 1:8+ If we say that we have no sin 1Jn 1:9+ If we confess our sins 3 1Jn 1:10+ If we say that we have not sinned 1Jn 2:1+ And if anyone sins There are other "if" statements but these constitute the first and major group. Note the 3 false claims (professions) that… (1) 1Jn 1:6+ - They had an intimacy (fellowship) with God (regardless of their behavior) (2) 1Jn 1:8+ - They had no stain of sin or no sin nature (some interpret "no sin" in 1Jn 1:8 as saying they commit no sins) (3) 1Jn 1:10+ - They had done no wrong Note: Only 1 John 1:6+ will be discussed on this page. Notice however that the negative and positive points in essence deal with some aspect of sin (even though #1 does not use the specific word, walking in darkness is tantamount to sin.) F F Bruce makes other interesting observation that "'If we say'—these false claims each being followed by an appropriate antidote." If (ean) is a preposition which serves to identify what is referred to in Greek as a third class conditional clause. It means "(If)… and it may be true or may not be true." There is a supposition (something that is supposed) where the reality of the issue is uncertain. A conditional clause in Greek is formed by combining a preposition with a certain verb mood. In this case ean is combined with the subjunctive mood which is the mood of probability (the verb "we say" is in the subjunctive mood) which implies uncertainty. In the context of this letter, it is reasonable to consider that there were false teachers among the believers who were making these claims. I Howard Marshall adds that "It is probable that these claims were real statements made by people in the church to which John was writing, and that they reflect the outlook of the people who were causing trouble in the church." (See The Epistles of John - Page 110) In 1 John 1:6, the "we" are those who were claiming that it is possible to have continual fellowship with God and continually live in the darkness of sin (see Walk in Darkness)! This is quite a bold (brash) claim in light of (pun intended) the fact that God is light and in Him there is absolutely no darkness at all! WHO IS "WE"? We say (epo) is the first person plural which indicates that John is including himself in this suppositional statement. Some take this as evidence that what follows could not possibly apply to the distinction of believers versus unbelievers, given that clearly John is a believer. There is however another way to explain John's use of "we" which is very compatible with the context. Alfred Plummer writes that "With great gentleness (John) puts the case hypothetically, and with great delicacy he includes himself in the hypothesis. This ‘if we’ continues in almost every verse until 1Jn 2:3, after which it is changed into the equivalent ‘he that’, (NAS has "the one" or "he who") which continues down to 1Jn 2:11; after that neither form is used. (ED: That's not exactly true - see "if someone says" in 1Jn 4:20, cf also 1Jn 5:9, 14, 15). (Cambridge Bible for Schools and Colleges comments on verse 6) Henry Alford explains that "The first person plural ("we") gives to the sayings a more general form, precluding any from escaping from the inference: at the same time that by including himself in the hypothesis, the Apostle descends to the level of his readers, thus giving to his exhortations the “come,” and not “go,” whichever (always) wins men’s hearts the most. (1 John 1 Commentary) (Bolding added for emphasis) Sam Storms addresses the "we" question… In 1Jn 1:1-1Jn 1:5 John uses "we" 13x (ED: 8X/5V in NAS95). In 1Jn 1:6-10 "we" is used 12x. The "we" of vv. 1-5 refers to the apostles (1Jn 1:1). But whom does the "we" of vv. 6-10 include? Some say the apostles, as in vv. 1-5. It would seem, however, that a shift has occurred as John begins his application of the tests of authentic Christianity. I take the "we" in vv. 6-10 to be what is known as the preacher's "we". Stott explains: The author does clearly identify himself with his readers in many parts of the Epistle, as a preacher does with his congregation in a sermon… In these (and other) 'we' sentences the author is neither speaking editorially nor associating himself with the other apostles but identifying himself with the whole Christian community, or at least with his readers. (Borrow Stott's The Epistles of John : an introduction and commentary) I.e., John is simply stating general principles which are applicable to all men equally. This kind of "preacher's we" is often heard in the pulpit. E.g., "If we reject the claims of Christ we will be eternally lost, but if we trust Christ as our Savior we will be eternally saved." The "we" really means anyone, but in order to associate with his readers he uses "we". Cf. also 1Jn 2:9-11,22 ("the one who") and 1Jn 2:23,29; 3:3,4 ("everyone who"). (1 John Sermon Comments) In support of the interpretation that "we" in 1Jn 1:6-10 as a reference to men in general ("applicable to all men equally") notice that John switches from we to other ways of identifying those who make false claims. In other words, John gives us a number of descriptions of men who say one thing and do another. In fact "we say" occurs only in 1Jn 1:6, 8, 10. John then changes to "one who says" (1Jn 2:4, 6, 9) and to "If someone says" in 1Jn 4:20. (ED: BE AWARE THAT THESE DESIGNATIONS WILL VARY BETWEEN TRANSLATIONS - THUS IN THE POPULAR ESV 1Jn 2:4ESV, 1Jn 2:6ESV, 1Jn 2:9ESV SUBSTITUTES "WHOEVER" FOR "ONE WHO SAYS") Observe that in each of these instances John makes a "positive" statement regarding the faith followed by a negative behavior which in effect "contradicts" this person's positive claim. John repeatedly describes those who say one thing and do another (See the following table). I like how Dr S Lewis Johnson (past professor of OT Theology at Dallas Theological Seminary) explained the problem John is exposing… One of the commentators has said, "What we have here is the lie of the lip" and we also have the lie of the life characteristic of us as human beings who are sinners… We are responsible not simply to think right, but to do what is right. In other words, the truth is not simply what we think with the intellect, but it is that which is conformable to God's nature and will and is inclusive of the kind of life that we live. (First John Sermons) (Bolding and italics added for emphasis) JOHN'S COMPARISON OF WORDS VS DEEDS THE SCRIPTURE WHAT ONE SAYS (THEIR CLAIM) THEIR PROFESSION WHAT ONE DOES (THEIR LIFESTYLE) THEIR PRACTICE "We have fellowship with God" Walk in Darkness "I know Jesus" Does not keep commandments "I abide in Jesus" Must walk like Jesus "I am in the light" Hates his brother "I love God" Hates his brother Does not John's pattern of comparing words and deeds remind us of James' comments on Faith and Deeds or Works? (Obviously this question is rhetorical! See James 2:14-26+) Or what about John the Baptist's association of repentance and fruit (See Mt 3:8+, Lk 3:8+)? Or what of our Lord Jesus' emphasis on the importance of fruit in the assessment of one's words? (See Mt 7:17, 18, 19, 20+, Mt 7:21+, Mt 7:22, 23+, Luke 8:15+). And do we dare not hear and heed the solemn warning of Jesus in His conclusion of the most famous and most important sermon (Sermon on the Mount) ever preached?… Not everyone who SAYS (present tense) to Me, 'Lord, Lord,' will enter the kingdom of heaven (Jesus' metaphor for salvation); but he who DOES (present tense = speaks of general direction of one's life not perfection!) the will of My Father who is in heaven. 22 Many (not few but tragically many!) will SAY to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' 23 And then I will declare to them, 'I never knew (ginosko) you; DEPART (aorist imperative - Do this now! Leave immediately!) FROM ME, YOU WHO PRACTICE (ergazomai - present tense = as your lifestyle - cp "walk [present tense] in the darkness" 1Jn 1:6) LAWLESSNESS (cf 1Jn 3:4+).' (Mt 7:21+, Mt 7:22, 23+) Comment: Did you observe our Lord's emphasis on what one says versus what one does (practice)? Note that these individual souls will call Jesus Lord and yet they will act like the devil (cp 1Jn 3:8, 10+!), continually practicing lawlessness which John says is sin! (Mt 7:23b+, cp 1Jn 3:4+) Did you observe how Jesus will not dispute their "profession" of works (prophesy, cast out demons, perform many miracles)? Does this not suggest these "works" are actual works these professors will carry out? (We know Judas had power to cast out demons! Mk 6:7, 13+, Lk 9:1-2, 6+) Why will Jesus command these professors of great "religious works" to depart from His presence? Notice how Jesus uses the verb "knew" (ginosko), which John repeatedly uses in his letter also in the context of salvation (Study John's uses of ginosko in 1Jn 2:3, 4, 5, 13, 14, 29, 1Jn 3:1, 3:6, 19, 24, 4:2, 4:6, 7, 8, 13, 16, 5:2, 20) (As as aside John uses ginosko over 50x in his Gospel! E.g., see John 17:3+) J E McDermond writes that rather that "if we say" "a better translation here would be when (or whenever) we say. This translation suggests, as many commentators recognize, that a group is actually claiming to be in fellowship with God even while their lives point to a different reality. Clearly John writes these opening words because some influential person or group is claiming to be a model of how to relate to God, and yet the reality of their lifestyle leads the believing observer to draw the opposite conclusion. (McDermond, J. E.: 1 John--Commentaries: Believers Church Bible Commentary) (Bolding added for emphasis) D A Carson on fellowship (at 25' in his audio tape on 1Jn 1:1-2:2 - worth listening to - 1:02 hours) - We witnesses who first came into contact with the living God by the Word made flesh, we have fellowship with Him and we proclaim this message to you so that you may have fellowship with us. The idea is if we are in fellowship with the apostles who are in fellowship with God then we are in fellowship with God. The apostles clearly see themselves as a critical link here....What is at stake in other words is the knowledge of God by the God Man, by His Son Jesus Christ. We proclaim these truths...so that men and women may know God. We have fellowship with Him. We are in league with Him. We have come to share His values, His way of looking at things, His goals. We have come to grasp His truth. We have touched the manifestation of His Son. We are in fellowship with Him. And if you are in fellowship with us, you too are in this same fellowship of God and His people. W Hall Harris…"The phrase practicing the truth means living out the truth in a lifestyle obedient to God. The most important parallel is John 3:20, 21, where we are told “Everyone who does [= practices] evil hates the light and does not come to the light…but the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.” The problem with the opponents lies not with their boast that they have fellowship with God, but with their contradictory behavior—they continue walking in the darkness." (Exegetical Commentary on 1 John 1:5-2:2) Bob

1 João 1:6-7

Piper explains that When you walk in darkness, you are controlled by the desires for the soft, warm underbellies of prestige and power and two-second pleasures (see Jas 4:14). This is the very opposite of what it means to have fellowship with God. Fellowship with God means that you see things the way He sees them and have the same desires He has. If we are controlled by desires for the world instead of desires for God, it doesn't matter whether we say we have fellowship with God or not; we don't have it. Instead we walk in darkness. (1 John 1:5-10: Let Us Walk in the Light of God) The IVP Bible Commentary puts it like this Light and darkness are opposites, and repel each other. One cannot have fellowship with God with one foot in darkness and one in light, since God is light; in him there is no darkness at all. Darkness and light are two opposing forces, each making their competing claims upon us. First let us recall the context that John has just presented the truth that God is light. John is fond of emphasizing his statements by restating them in negative form and so he adds that "In Him there is no darkness at all." In other words John is stating as strongly as he can, the contrast between God and darkness. Note that John does not speak about the origin of the darkness. That is not his point. His main thrust is to emphasize that living in the darkness is absolutely incompatible with fellowship with God. John is using light and darkness primarily in the ethical sense. In other words, he is saying that "God is good and evil can have no place beside Him." (Howard Marshall) Remember to whom John is writing and why he is writing. Some would say the letter is all about fellowship but notice what John himself states in chapter 5… These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life (1 Jn 5:13) Comment: To whom is John writing? Clearly this letter is addressed to believers, not to unbelievers (cp the "identity" of those addressed in 1Jn 2:1, 2:12, 13, 14). What is John's main purpose for writing? This verse is a clear statement of his purpose. John wants his readers to be sure of their salvation (Compare 1Jn 2:3ff, 21). In a day when a majority of Americans say they have been "born again", one can see how First John would be so relevant to our times. THE TRUTH ABOUT SAYING ONE THING AND DOING ANOTHER! If (1437) (ean) is a preposition which serves to identify what is referred to in Greek as a third class conditional clause. It means "(If)… and it may be true or may not be true." There is a supposition (something that is supposed) where the reality of the issue is uncertain. A conditional clause in Greek is formed by combining a preposition with a certain verb mood. In this case ean is combined with the subjunctive mood which is the mood of probability ("we say" is in the subjunctive mood) which implies uncertainty. In the context of this letter, the most reasonable interpretation is that there were false teachers amongst the believers who were making and/or teaching these claims. Marshall adds that "It is probable that these claims were real statements made by people in the church to which John was writing, and that they reflect the outlook of the people who were causing trouble in the church." This is the first of seven clauses introduced by “if” in 1Jn 1:5-1Jn 2:6. Alfred Plummer summarizes John's uses of "if" writing that… With great gentleness he puts the case hypothetically, and with great delicacy he includes himself in the hypothesis. This ‘if we’ continues in almost every verse until 1Jn 2:3, after which it is changed into the equivalent ‘he that’, which continues down to 1Jn 2:11; after that neither form is used. This is one of several indications that from 1Jn 1:6 to 1Jn 2:11 is a definite division of the Epistle, based upon the introductory verse, 1Jn 1:5. With 1Jn 2:12 there is a new departure. The first two “if” clauses, (1Jn 1:6) If we say that we have fellowship with Him and yet walk in the darkness and (1Jn 1:7) but if we walk in the light as He Himself is in the light, are in contrasting parallelism. 1Jn 1:6 expresses the negative and 1Jn 1:7 counters with the positive. We say (2036)(epo) is the first person plural which indicates that John is including himself in this suppositional statement. Some would take this as evidence that what follows does not apply to the distinction of believers versus unbelievers. Sam Storms addresses this question of how John can use "we" in 1Jn 1:6-10 in passages that describe the lifestyle of non-believers (since John is obviously not a non-believer)… In 1Jn 1:1-1Jn 1:5 John uses "we" 13x. In 1Jn 1:6-10 "we" is used 12x. The "we" of vv. 1-5 refers to the apostles (1Jn 1:1). But whom does the "we" of vv. 6-10 include? Some say the apostles, as in vv. 1-5. It would seem, however, that a shift has occurred as John begins his application of the tests of authentic Christianity. I take the "we" in vv. 6-10 to be what is known as the preacher's "we". Stott explains: The author does clearly identify himself with his readers in many parts of the Epistle, as a preacher does with his congregation in a sermon… In these (and other) 'we' sentences the author is neither speaking editorially nor associating himself with the other apostles but identifying himself with the whole Christian community, or at least with his readers. I.e., John is simply stating general principles which are applicable to all men equally. This kind of "preacher's we" is often heard in the pulpit. E.g., "If we reject the claims of Christ we will be eternally lost, but if we trust Christ as our Savior we will be eternally saved." The "we" really means anyone, but in order to associate with his readers he uses "we". Cf. also 1Jn 2:9-11,22 ("the one who") and 1Jn 2:23,29; 3:3,4 ("everyone who"). In support of the interpretation that "we" in 1Jn 1:6-10 is a reference to men in general ("applicable to all men equally") notice that John switches from we to other ways of identifying those who make false claims. In other words John gives us a number of descriptions of men who say one thing and do another. Observe that John's phrase "we say" occurs only in 1John 1:6, 8, 10. John then changes to "one who says" (1Jn 2:4, 6, 9) and to "If someone says… " in 1Jn 4:20. Observe that in each of these instances John makes a "positive" statement regarding the faith followed by a negative behavior which in effect "contradicts" this this person's positive claim. John repeatedly describes those who say one thing and do another. JOHN'S COMPARISON OF WORDS VS DEEDS THE SCRIPTURE WHAT ONE SAYS (THEIR CLAIM) WHAT ONE DOES (THEIR LIFESTYLE) 1John 1:6 "We have fellowship with God" Walk in Darkness 1John 2:4 "I know Jesus" Does not keep commandments 1John 2:6 "I abide in Jesus" Must walk like Jesus 1John 2:9 "I am in the light" Hates his brother 1John 4:20 "I love God" Hates his brother McDermond writes that rather that "if we say"… a better translation here would be when (or whenever) we say. This translation suggests, as many commentators recognize, that a group is actually claiming to be in fellowship with God even while their lives point to a different reality. Clearly John writes these opening words because some influential person or group is claiming to be a model of how to relate to God, and yet the reality of their lifestyle leads the believing observer to draw the opposite conclusion. (McDermond, J. E.: 1 John--Commentaries: Believers Church Bible Commentary) (Bolding added for emphasis) Henry Alford explains that… The first person plural ("we") gives to the sayings a more general form, precluding any from escaping from the inference: at the same time that by including himself in the hypothesis, the Apostle descends to the level of his readers, thus giving to his exhortations the “come,” and not “go,” which ever (always) wins men’s hearts the most. (1 John 1 Commentary) (Bolding added for emphasis) Harris… The phrase practicing the truth means living out the truth in a lifestyle obedient to God. The most important parallel is John 3:20, 21, where we are told “Everyone who does [= practices] evil hates the light and does not come to the light…but the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.” The problem with the opponents lies not with their boast that they have fellowship with God, but with their contradictory behavior—they continue walking in the darkness. Bob Utley… The heretics claimed that fellowship was based on knowledge only (Ed: Gnosticism ~ gnosis = knowledge). This was an aspect of Greek philosophy from Plato. However, John asserts that Christians must live Christlike lives (cf. v. 7; Lev. 19:2; 20:7; Mt 5:48). McDermond comments that… The first portion of 1Jn 1:6 highlights this inconsistency. The claim is that some see themselves in fellowship with God. In just the previous verse (1Jn 1:5) the point is made that God is light, meaning authentic and good, and there is no darkness in him. Therefore one may (or might) assume that those people claiming fellowship are authentic and good as well. But as the author reflects on their lives, he concludes differently. They are walking in darkness. (McDermond, J. E.: 1 John--Commentaries: Believers Church Bible Commentary) Fellowship (2842) (koinonia from koinos = that which is in common, belonging to several or of which several are partakers) describes the experience of having something in common and/or of sharing things in common with others. It describes a close association involving mutual interests and sharing or to have communion (Which Webster defines communion as "intimate fellowship") It denotes the active, joint participation, cooperation and/or sharing in a common interest or activity. John's intended meaning of fellowship in this context is one of several keys which will guide our interpretation of not just this section of the letter and for that matter the entire letter. Fellowship in 1John 1:6 could refer either to the initial salvation experience or to the subsequent sharing of common interests that follows regeneration (the time referred to as sanctification). The question is whether there are any NT examples of koinonia which refer specifically to the initial salvation experience? Let's observe Paul's statement in First Corinthians… God is faithful, through Whom you were called into fellowship with His Son, Jesus Christ our Lord. (1Cor 1:9) Comment: This passage clearly refers to the initial salvation experience of the Corinthians. Calling is an integral component of our salvation experience. When we entered the New Covenant by grace through faith, we entered into a union, a oneness, a common (koinonia - from koinos = that which is in common) life with Christ, Who in fact is now the believer's life (Col 3:4) through His indwelling, ongoing ministry of the Holy Spirit (Ro 8:9). This initial "communion" experience with God results in a new spiritual position, "positional" fellowship if you will. In our unregenerate state, we were in Adam, but at regeneration God's Spirit placed us in Christ, into our new position of union with Him. Positional fellowship is of course followed by experiential (relational) fellowship on a day to day basis, but there has to be that initial moment of supernatural "communion" ("fellowship") at the time of conversion. Almost every commentary agrees that koinonia in 1Corinthians 1:9 refers to the the sharing in common that occurs when one is born again. Bob Utley on "koinonia" in 1Cor 1:9 adds that: God has called us to be in union with His Son both positionally and relationally… Believer's lifestyles after they meet Christ are evidence of their salvation. The United Bible Society Handbook: Perhaps the most important word in this verse is the one that RSV and TEV translate fellowship. REB replaces this noun by a verb having the same meaning: “to share in the life of his Son.” “Share in,” of course, simply means “participate in.” The text implies that the fellowship into which God calls Christians is the fellowship or communion that he himself has with his Son. So the word that translators use here should not refer specifically to the kind of fellowship that Christians have with one another in the church. (Ellingworth, Paul; et al; A Handbook on Paul's First Letter to the Corinthians) Expositor's Greek Testament says "koinonia" in this verse does not mean… “into a communion (or partnership) with His Son Jesus Christ our Lord”… , but “into a communion belonging to (and named after) God’s Son,” of which He is founder, centre and sum. Gordon Fee: The reference is to what took place at their conversion. The calling to Christ is a calling to be in fellowship with Christ through the Spirit (cf. 2Cor. 13:14; Phil. 2:1). Thus in all likelihood this language is to be understood not only positionally, but also relationally. Believers are not only in Christ, and as such freed from the guilt of their sins, but are also in fellowship with Christ, and as such are privileged to commune with him through the Spirit. (The First Epistle to the Corinthians - The New International Commentary on the New Testament) In summary, clearly koinonia is used elsewhere in the NT in the context of initial salvation thus John's use of koinonia here in 1John 1:6 could refer to initial salvation. Let's state it this way -- one cannot exclude that John is referring to the initial salvation experience in the phrase "If we say we have fellowship with Him." Adam

1 João 1:6-7

Piper explains what it means practically to walk in the light…Walking in the light is the opposite of walking in darkness. It means seeing reality for what it is and being controlled by desires that accord with God's light. If God is light, and in him is no darkness at all, then he is the bright pathway to the fulfillment of all our deepest longings. He is the deliverer from all dark dangers and obstacles to joy. He is the infinitely desirable One. If in His own light He shines forth as a Being of infinite worth, then He is the star of glory that we were made to admire and cherish. If God opens the eyes of our hearts to see all that, then our desires are captured by the surpassing glory of God over every thing that the world has to offer, and we walk in the light as He is in the light. There is a walk, there is a lifestyle, that necessarily results from the miracle of new birth when we are given eyes to see the surpassing worth of the light of God. First John is written to describe what that lifestyle looks like and how it results from the God's light and our new birth. (1 John 1:5-10: Let Us Walk in the Light of God) Fellowship with one another - One another refers to other believers but clearly also includes God because genuine fellowship with other believers is not possible unless both parties have first experienced fellowship with God. John is teaching that walking in the light is the condition of fellowship not only with God but also with other believers. Plummer…fellowship one with another] This certainly refers to the mutual fellowship of Christians among themselves, as is clear from 1Jn 3:23, 4:7, 12; 2 John 5. It does not refer to fellowship between God and man, as S. Augustine and others, desiring to make this verse parallel to v. 6, have interpreted…In that ‘thick darkness’, which prevailed ‘in all the land of Egypt three days, they saw not one another, neither rose any from his place for three days’ (Ex. 10:22, 23): i.e. there was an absolute cessation of fellowship. Society could not continue in the dark: but when the light returned, society was restored. So also in the spiritual world: when the light comes, individuals have that communion one with another which in darkness is impossible. In a similar spirit Cicero declares that real friendship is impossible without virtue (De Amic. vi. 20). And the blood of Jesus His Son cleanses us from all unrighteousness - The blameless blood covers us with His righteousness (justification) and then daily cleanses us (sanctification). O the wonder of the "cleansing power" of the Lamb's precious blood, which washes us Whiter than the Snow. Here is a beautiful old Maranatha chorus. “Come now, and let us reason together,” Says the LORD, “Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool. (Isa 1:18+) Hallelujah. Thank You Jesus! Plummer…The ‘and’ shews that this is a further consequence of walking in the light. “For this is the virtue of the Lord’s blood, that such as it has already purified from sin, and thenceforward has set in the light, it renders thenceforward pure, if they continue steadfastly walking in the light” (Tertull. De Mod. XIX.). One who walks in spiritual darkness cannot appropriate that cleansing from sin, which is wrought by the blood of Jesus, shed on the cross as a propitiation for sin. (His Son) Not redundant: (1) it is a passing contradiction of Cerinthus, who taught that Jesus was a mere man when His blood was shed, for the Divine element in His nature left Him when He was arrested in the garden; and of the Ebionites, who taught that He was a mere man from His birth to His death; (2) it explains how this blood can have such virtue: it is the blood of One who is the Son of God. Cleanses - There is power, power, wonder–working power In the precious blood of the Lamb. His blood can make the foulest clean, His blood availed for me. —Charles Wesley Plummer…Note the present tense of what goes on continually; that constant cleansing which even the holiest Christians need (see on John 13:10). One who lives in the light knows his own frailty and is continually availing himself of the purifying power of Christ’s sacrificial death. “This passage shews that the gratuitous pardon of sins is given us not once only, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful” (Calvin). Note also the ‘all’; there is no limit to its cleansing power: even grievous sinners can be restored to the likeness of God, in whom is no darkness at all. This refutes by anticipation the error of the Novatians, who denied pardon to mortal sins after baptism. Comp. ‘How much more shall the blood of Christ … cleanse your conscience’ (Heb. 9:14), and ‘These are they which come out of the great tribulation, and they washed their robes and made them white in the blood of the Lamb’ (Rev. 7:14). Light produces life and growth and beauty, but sin is darkness and produces death and corruption (Ro 3:63, Gal 6:8). Clearly, darkness and light cannot exist in the same place. I t follows that if we are walking in the light, the darkness has to go. If we are holding to sin, then the light goes. There is no middle ground, no vague “gray” area, where sin is concerned. O God of Light --Arthur S Booth-Clibborn O God of light, O God of love, Shine on my soul from Heaven above! Let sin appear in Thy pure ray As black as on the judgment day; Let perfect love apply the test, And all that’s wrong make manifest. Martin Luther tells about the dream he once had in which Satan set before him on a great scroll all of his sins and manifold iniquities. Luther didn’t argue with the devil, he just admitted each one without denying any of them. In his dream, he simply scrawled 1 John 1:7 across the list: “The blood of Jesus, His Son, purifies us from all sin.” (Brian Bill -1 John 1:5-2:2) C H Spurgeon has this note on 1John 1:7 in his devotional Daily Help… AS he is in the light! Can we ever attain to this? Shall we ever be able to walk as clearly in the light as he is whom we call “Our Father,” of whom it is written, “God is light, and in him is no darkness at all?” Certainly, this is the model which is set before us, for the Saviour himself said, “Be ye perfect, even as your Father who is in heaven is perfect;” and although we may feel that we can never rival the perfection of God, yet we are to seek after it, and never be satisfied until we attain to it. (In His Exposition

1 João 1:7

Piper adds that "Insight or understanding is the product of intensive, headache-producing meditation on two or three verses and how they fit together. This kind of reflection and rumination is provoked by asking questions of the text. And you cannot do it if you hurry. Therefore, we must resist the deceptive urge to carve notches in our bibliographic gun. Take two hours to ask ten questions of Galatians 2:20+ and you will gain one hundred times the insight you would have attained by reading thirty pages of the New Testament or any other book. Slow down. Query. Ponder. Chew.... (John Dewey rightly said) "People only truly think when they are confronted with a problem. Without some kind of dilemma to stimulate thought, behavior becomes habitual rather than thoughtful.” “Asking questions is the key to understanding.” --Jonathan Edwards That said, below are the 5W/H questions for each verse in this chapter (click page to enlarge). This is not neatly typed but is handwritten and was used for leading a class discussion on this chapter, so you are welcome to use it in this "as is" condition... 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. (NASB: Lockman) NOTE: CLICK HERE FOR THIS PASSAGE IN MORE THAN 60 ENGLISH VERSIONS IN BIBLEGATEWAY Greek: ean de en to photi peripatomen (1PPAS) os autos estin (3SPAI) en to photi, koinonian echomen (1PPAI) met' allelon kai to haima Iesou tou huiou autou katharizei (3SPAI) hemas apo pases hamartias. Amplified: But if we [really] are living and walking in the Light, as He [Himself] is in the Light, we have [true, unbroken] fellowship with one another, and the blood of Jesus Christ His Son cleanses (removes) us from all sin and guilt [keeps us cleansed from sin in all its forms and manifestations]. (Amplified Bible - Lockman) Amplified (2015) but if we [really] walk in the Light [that is, live each and every day in conformity with the precepts of God - ED: AND THE POWER OF THE SPIRIT], as He Himself is in the Light, we have [true, unbroken] fellowship with one another [He with us, and we with Him], and the blood of Jesus His Son cleanses us from all sin [by erasing the stain of sin, keeping us cleansed from sin in all its forms and manifestations] ESV: But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. (ESVBible.org) KJV: But 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 cleanseth us from all sin. MSG If we claim that we experience a shared life with him and continue to stumble around in the dark, we’re obviously lying through our teeth—we’re not living what we claim. But if we walk in the light, God himself being the light, we also experience a shared life with one another, as the sacrificed blood of Jesus, God’s Son, purges all our sin. NLT: But if we are living in the light, as God is in the light, then we have fellowship with each other, and the blood of Jesus, his Son, cleanses us from all sin. (NLT - Tyndale House)

1 João 1:7

1 João 1:8

1 João 1:9

1 João 1:10

Piper notes that 1 Jn 1:10 repeats verse 8 with a stronger warning: "If we say we have not sinned, we make him a liar, and his word is not in us." The claim to sinlessness is not only self-deception, but blasphemy. It amounts to calling God a liar. This means that God's assessment of us is not positive. He calls us evil. If we deny our evil, we call him a liar. John uses strong words so we will be strong people. Let these simple, straightforward, weighty truths sink into your mind and you will have a great ballast to keep your boat from capsizing in the winds of contemporary fads and fashions and trends. In Summary: 1Jn 1:5: Foundation—God is light and in him is no darkness at all. His truth is bright and hopeful for all who come to him. 1Jn 1:6–7: Application—Therefore, let us walk in the light of God so that we can enjoy his fellowship and experience the cleansing of Christ's blood. 1Jn 1:8–10: Clarification—Nevertheless, do not presume to claim sinlessness as you walk in the light, but confess your sins to God. (1 John 1) Before you read further, ask yourself what is the lie in context and why is it so dangerous? The lie by men is that "we have not sinned". As the Scriptures above document, the truth from God is that all have sinned and fall short of the glory of God. And so if "I say that I have not sinned, then I make God a liar and have no need for a Savior." As Brooke says "the whole plan of God’s dealings with men is based on the assumption that all have sinned." And if I don’t think I need a Savior, I will not seek one and I will end up eternally separated from God, in Gehenna (Hell), the Lake of Fire. Why? Because I believed a lie. Making God a liar is horrible, but the real horror is that the one who habitually does this, will never receive Christ as their Savior. And that is tragic beyond what words can express! Liar (5583)(pseustes from pseudomai = to lie) is one who speaks falsehood, untruth, and so attempts to deceive. Thayer adds that pseustes describes "one who breaks faith, a false or faithless man." Liar is clearly a key word in the writings of John, for of the ten NT occurrences of pseustes, two are found in his Gospel (Jn 8:44, 55) and 5 in his first epistle (1Jn 1:10, 2:4, 22, 4:20, 5:10). In his introduction to Titus Paul reminds us that "God… cannot lie." (Titus 1:2) As John MacArthur clearly states those who make the ridiculous assertion that they have never sinned make God a liar in two ways "First, they explicitly deny His teaching that all have sinned (see above), and second, they implicitly deny the need for a Savior (cf. Isa. 53:10, 11; Zech. 9:9; Mt. 1:21; Lk 2:11; 19:10; Acts 5:31; 13:38, 39; Ro 6:23; 1Ti 1:15; Heb 5:9). After all, why would they need a Substitute to take their punishment for something they claim to have never committed? (Macarthur J. 1-3 John Moody) Peter