1 João 1
Marvin Vincent · Citado em PreceptAustin
1 João 1:1
Vincent says the idea of eimi in the imperfect tense is that the "What" "was already existing when the succession of life began" which speaks of Jesus' pre-existence, a repeated theme in John's writings ( 2 John 1:1, 15; 3:13; 8:57–58; 17:5). This parallels the same truth Jn 1:1 which has "In the beginning was (imperfect tense) the Word." In a sense, even this understanding of WAS in the imperfect tense speaks of the Deity of Christ because only God could have pre-existence.
1 João 1:1
Vincent notes that in 1Jn 1:1 - The tense (of theaomai) is the aorist ; marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. (Ed: As in John 1:14) A T
1 João 1:2
Vincent writes that aionios or eternal in this verse "describes the life in its quality of not being measured by time, a larger idea than that of mere duration." ( Vincent - Word Studies) Robert Lightner sees another significance to this phrase that "Only God possesses eternal life. Since John speaks of Christ as "the eternal life, which was with the Father," this verse therefore assigns full and absolute deity to Christ. This is the One said to be heard, seen, and touched. He was and is the God-man." (The Books of 1, 2, 3 John and Jude) Eternal (aionios) Life (zoe) - This important phrase is used six times in First John… 1 John 1:2 and the life was manifested, and we have seen and bear witness and proclaim to you the eternal life, which was with the Father and was manifested to us-- 1 John 2:25 And this is the promise which He Himself made to us: eternal life. 1 John 3:15 Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. 1 John 5:11 And the witness is this, that God has given us eternal life, and this life is in His Son. 1 John 5:13 These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life. 1 John 5:20 And we know that the Son of God has come, and has given us understanding, in order that we might know Him who is true, and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. The other NT uses of "eternal life": 15x in John's Gospel - John 3:15, 16, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2, 3. 20x in rest of NT - Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; Acts 13:46, 48; Ro 2:7; 5:21; 6:22, 23; Gal 6:8; 1Ti 1:16; 6:12; Titus 1:2; 3:7; Jude 1:21.See also related phrase = "life eternal" used in John 4:36 12:25. John emphasizes that Jesus, Who was manifest as a Man, is without beginning or end, a truth which counters the heretical teaching of many cults (eg, Jehovah's Witnesses) which say that Jesus was a created being, that He had a beginning. John would say "no"! As hard as it is for us to comprehend this truth, the life of Jesus is eternal! Let us who now possess the Hope (absolute certainty of future good) of this Eternal Life (Col 1:27b-note), praise Him for opening our blind eyes (Isa 29:18, Lk 4:18, Acts 26:18, 2Co 4:6) and our rebellious hearts (Ezek 11:19, 36:26 Acts 16:14, 2Cor 3:14, Lk 24:45) and revealing this glorious, transcendent truth! (See God's Attribute - Eternal) S Lewis
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Vincent comments on "The Life" noting that this describes Jesus "The Word Himself Who is the Life. Compare John 14:6; 5:26; 1 John 5:11, 12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. ( Vincent - Word Studies) QUESTION - What is eternal life? ANSWER - When the Bible speaks of eternal life, it refers to a gift of God that comes only “through Jesus Christ our Lord” (Romans 6:23). This gift is in contrast to the “death” that is the natural result of sin. (ED: In 1Jn 1:2 "the eternal life" in context is essentially a descriptive name of Jesus Christ.) The gift of eternal life comes to those who believe in Jesus Christ, who is Himself “the resurrection and the life” (John 11:25). The fact that this life is “eternal” indicates that it is perpetual life—it goes on and on and on, with no end. It is a mistake, however, to view eternal life as simply an unending progression of years. A common New Testament word for “eternal” is aiónios, which carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time. For this reason, eternal life can be thought of as something that Christians experience now. Believers don’t have to “wait” for eternal life, because it’s not something that starts when they die. Rather, eternal life begins the moment a person exercises faith in Christ. It is our current possession. John 3:36 says, “Whoever believes in the Son has eternal life.” Note that the believer “has” (present tense) this life (the verb is present tense in the Greek, too). We find similar present-tense constructions in John 5:24 and John 6:47. The focus of eternal life is not on our future, but on our current standing in Christ. The Bible inextricably links eternal life with the Person of Jesus Christ. John 17:3 is an important passage in this regard, as Jesus prays, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Here, Jesus equates “eternal life” with a knowledge of God and of the Son. There is no knowledge of God without the Son, for it is through the Son that the Father reveals Himself to the elect (John 17:6; 14:9). This life-giving knowledge of the Father and the Son is a true, personal knowledge, not just an academic awareness. There will be some on Judgment Day who had claimed to be followers of Christ but never really had a relationship with Him. To those false professors, Jesus will say, “I never knew you. Away from me, you evildoers!” (Matthew 7:23). The apostle Paul made it his goal to know the Lord, and he linked that knowledge to resurrection from the dead: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10–11). In the New Jerusalem, the apostle John sees a river flowing from “the throne of God and of the Lamb,” and “on each side of the river stood the tree of life. . . . And the leaves of the tree are for the healing of the nations” (Revelation 22:1–2). In Eden, we rebelled against God and were banished from the tree of life (Genesis 3:24). In the end, God graciously restores our access to the tree of life. This access is provided through Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29). Right now, every sinner is invited to know Christ and to receive eternal life: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17). How can you know that you have eternal life? First, confess your sin before God. Then accept God’s provision of a Savior on your behalf. “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). Jesus Christ, the Son of God, died for your sins, and He rose again the third day. Believe this good news; trust the Lord Jesus as your Savior, and you will be saved (Acts 16:31; Romans 10:9–10). John puts it so simply: “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 John 5:11–12). WHICH WAS WITH THE FATHER AND WAS MANIFESTED TO US: etis en (3SIAI) pros ton patera kai ephanerothe (3SAPI) ehein: which was: Pr 8:22-30 Jn 1:1,2,18 Jn 3:13 7:29 8:38 16:28 17:5 Ro 8:3 Ga 4:4 1 John 1 Resources Related Passages: Proverbs 8:22-30 “The LORD possessed me at the beginning of His way, Before His works of old. 23 “From everlasting I was established, From the beginning, from the earliest times of the earth. 24 “When there were no depths I was brought forth, When there were no springs abounding with water. 25 “Before the mountains were settled, Before the hills I was brought forth; 26 While He had not yet made the earth and the fields, Nor the first dust of the world. 27 “When He established the heavens, I was there, When He inscribed a circle on the face of the deep, 28 When He made firm the skies above, When the springs of the deep became fixed, 29 When He set for the sea its boundary So that the water would not transgress His command, When He marked out the foundations of the earth; 30 Then I was beside Him, as a master workman; And I was daily His delight, Rejoicing always before Him, John 1:1,2,18 In the beginning was the Word, and the Word was with God, and the Word was God 2 He was in the beginning with God....1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. JESUS WAS ALWAYS WITH AND BEFORE THE FATHER Which (hostis > etis) - BDAG says "hostis" refers to "any person, whoever, every one who, in a generalizing sense." In the present context, the pronoun clearly refers to Jesus Christ, Who John has just identified as the Eternal Life. According to Kenneth Wuest the pronoun "Which" is important because "It speaks of character or nature. The Life, the Lord Jesus, is of such a nature as to have been in fellowship with God the Father, very God of very God Himself, possessing co-eternally with God the Father and God the Spirit, the divine essence. This life, a Person, the Lord Jesus, is described by John as aiōnios (aion), “without beginning and without end, that which always has been and always will be, eternal.” Since this Life is without beginning, it must be uncreated, thus, deity in its essence. (Eerdmans Publishing - used by permission) Was (imperfect) with (pros) the Father - "The verb “was” denotes the past continuous existence of this life" (Hiebert) "The life" (Jesus) was with the Father. Jesus showed that life to John and the other apostles. John and those who believed in the Lord Jesus saw this real life.
1 João 1:2
Vincent - Word Studies) George G Findlay observes that…JOHN HAD WITNESSED, AS HE BELIEVED, THE SUPREME MANIFESTATION OF GOD. The secret of the universe stood unveiled before his eyes, the everlasting fact and truth of things, the reality underlying all appearances, “that which was from the beginning.” Here he touched the Spring of being, the Principle that animates creation from star to farthest star, from the archangel to the worm in the sod: “The life was manifested, the life eternal which existed with the Father, was manifested to us.” If “the life” of this passage is identical with that of the Gospel prologue, it has all this breadth of meaning; it receives a limitless extension when it is defined as “that which was from the beginning.” The Source of spiritual life to men is that which was, in the first instance, the source of natural life to all creatures. Here lies the foundation of St. John’s theology. It assumes the solidarity of being, the unity of the seen and unseen. It contradicts and excludes, from the outset, all Gnostic, dualistic, and Docetic conceptions of the world. This essential and aboriginal (being the first or earliest known of its kind present in a region) Life, he tells us, became incarnate, that it may have fellowship with men; it (He) was slain, that its (His) blood may cleanse them from iniquity. (1 John Commentary) We have seen (horao) refers not merely to the act of seeing, but also conveys the idea that there is the actual perception of what is seen. Notice John's use of "seen" is in the perfect tense which signifies, yes they saw Jesus and that image continues to be present in their mind. Wuest paraphrases it this way "we have seen it with discernment and have it in our mind’s eye." THOUGHT - May God's Spirit so reveal Jesus to us through His Word that we like John might have His image "burned" forever in our mind and heart, in such a way that it motivates and energizes us to share that "image" with those who have never seen the Life, the Eternal One! Amen. In 1Jn 3:6 John uses horao in a context which emphasizes that this verb means more than simply seeing, but includes the idea of seeing with discernment… No one who abides in Him sins; no one who sins has seen (horao) Him or knows (ginosko = knows by experience) Him. Comment: This is a description of an unsaved person and not the description of a believer. Both "abides" and "sins" are in the present tense which speaks of continuous activity. Horao is used by Jesus who declared to His disciples… If you had known Me, you would have known My Father also; from now on you know Him, and have seen (horao) Him." (Jn 14:7+) Comment: At this time the disciples (including John) did not understand Jesus' statement (see Jn 14:8), but Jesus knew they would and spoke of it as if it were already true ("from now on you know Him"). Jesus' point is that He was God and to see Him was to see God. Here in John's epistle, he is testifying to that he saw Jesus. (Read Jn 14:9 which also uses horao = "have seen"). We testify (bear witness) (3140)(martureo from mártus = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. John is using the verb in that sense, indicating that what he is saying is related to fact, not opinion, even as if he were giving sworn testimony in a courtroom setting. Notice that testify (bear witness) and proclaim are both in the present tense, signifying this was John's lifestyle, his habitual practice and beloved it should also be our "reason for living" as they say! Let your light shine! To bear witness of the real life and death and burial and resurrection of the God-Man, Christ Jesus was indeed the chief office to which the apostles were designed by Christ, and in order that they might be enabled to the faithful discharge of it, He promised the power of the Holy Spirit (Jn 15:26, 27; Acts 1:8). THOUGHT - Beloved follower of Christ, does He not call us to the same task and provide us with the same Power, the permanent, personal possession of His indwelling Spirit? Are we faithfully discharging our duty by bearing witness of our Master Jesus, the Savior of the World? The first two letters in "Gospel" spell "Go" which is what the early church did for they could not stop speaking what they had seen and heard. (Acts 4:20+) Where does John continually testify? Clearly, he continues to testify to what he has seen of the Eternal Life in the Gospel which bears his name, writing… Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name… This is the disciple who bears witness of these things, and wrote these things; and we know that his witness is true. (Jn 20:30, 31+, Jn 21:24) Guy King adds that "A "witness" is a two-sided being - the one side of him sees, the other side of him shows (Show and tell); and it is just that dual function that is incumbent upon every true believer - "ye shall be witnesses… " (Acts 1:8). (The Pleasure of the Fellowship) John
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Vincent - Word Studies) In "seen" the emphasis is on the communication of truth to the apostles (and now to us) and in "bear witness… proclaim" the emphasis is on the communication of truth to others who are dead in their trespasses and sin (Eph 2:1)! What is it that John (and the apostles) proclaim (and we are to proclaim today)? The life (that) was manifested, the incarnation of God in a Man, sent from His eternal fellowship with the Father on mission to die as sinful man's substitutionary sacrifice. This is the Good News we need to proclaim to those who have only bad news awaiting them outside of Christ! THOUGHT - Are you sitting and soaking up the truth? Or are you diligently, intentionally seeking to proclaim the Truth, Word of Life, the Eternal Life?
1 João 1:3
Vincent comments on the verb have (present tense - continually possess) fellowship (koinonia) explaining that "it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship....This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. (
1 João 1:3
Vincent - Word Studies) In the previous passage (1Jn 1:2) John's statement that the "Eternal Life...was with the Father" implies fellowship. The word for "with" in that verse is the preposition "pros" which
1 João 1:3
Vincent writes that "The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. ( Vincent - Word Studies) The Holman Treasury of Key Bible Words adds that "The Father and Son have enjoyed (PERFECT) communion with each other since before the creation of the world. When Jesus entered into time, His fellowship with the Father also entered into time. During the days of His ministry on earth, Jesus was introducing the Father to the disciples and initiating them into this fellowship. The unique fellowship between God and Jesus began in eternity (ED: I SUBMIT IT ACTUALLY NEVER HAD A BEGINNING - IT SIMPLY ALWAYS WAS!), was manifested in time through the incarnation of Jesus, was introduced to the apostles, and then introduced to each and every believer through indwelling of the Holy Spirit (2Cor 13:14+; Phil 2:1+). (BORROW Holman treasury of key Bible words) Note that fellowship in Scripture does not refer to a social gatherings which is what many think of today as "fellowship." Koinonia is translated sharing in 1 Cor 10:16+ and as partnership in 2Cor 6:14+ which helps us discern the basic meaning is that of a "joint participation in things held in common." The amazing truth in John's passage is that the fellowship we can have with the Father through the Son is also the same fellowship we, as believers, can have with one another. Although John does not use koinonia in his Gospel, he does speak of the believer's oneness and unity, as in Jesus' high priestly prayer in John 17 - Jesus prays for oneness and unity which is essentially synonymous with fellowship between God and man and men with other men... And I am no more in the world; and yet they themselves are in the world, and I come to Thee. Holy Father, keep them in Thy name, the name which Thou hast given Me, that they may be one, even as We are (The Father and the Son Jesus Christ). (cp John's phrase "that you also may have fellowship with us and indeed our fellowship is with the Father and with His Son, Jesus Christ." (Jn 17:11, 12+) (Jesus prays for believers) that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me. (Jn 17:21+) Comment: Can you see the concept of fellowship in this passage? Remember the root idea is "koinos" meaning having something in common. And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one; 23 I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me. (Jn 17:22, 23+) Comment: Note here the high and holy purpose of our oneness with the Father and the Son and each other - that the world may know! What is it that John wants to share with his readers? Wuest's paraphrase gives us an answer by explaining so that "you may be participating jointly in common with us (in our first-hand knowledge of the life of our Lord)". I like Pastor Chuck Smith's explanation of John's purpose for sharing this truth about Christ... That you might have fellowship with us. 1. Jesus Christ removed all of the barriers that held men apart. a. Racial barriers. "Neither Jew nor Greek." b. Social barriers. "Bond or free." c. Sexual barriers. "Male or female." 2. The world in Jesus' day had sharp divisions. a. Racial divisions. (1) The Jews had nothing to do with the Samaritans or any other race. (2) To the Jew the world was divided between the Jew and the Gentile dog. (3) The Jew would not think of eating with a Gentile. (4) They felt that only a Jew could be saved thus the Gentiles were created by God only to fuel the fires of hell. (5) Jesus changed all of this. Eph 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us]; Eph 2:15 Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace; Eph 2:16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: Eph 2:17 And came and preached peace to you which were afar off, and to them that were nigh. Eph 2:18 For through Him we both have access by one Spirit unto the Father. Eph 2:19 Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; b. Social divisions. He came to a world which a large percentage of the people were slaves. (1) Slaves were considered as animals. They were the property of their masters who could use them or abuse them any way they pleased. (2) They were bought and sold, had no rights of their own. c. Sexual divisions. (1) The women in the time of Christ were only one step above a slave. (2) No rights of education or self determination. Their fathers would sell them to the perspective groom. (3) The Greeks said that every man should have a courtesan for companionship, a concubine for sexual gratification, and a wife to bear his legitimate children. 3. Jesus came to change all of this. a. Every person is of inestimable value to Jesus. (1) The poor as well as the rich. "Hath not God chosen the poor of this world rich in faith?" (2) The Aborigine as well as much as the cosmopolitan. (3) The women as well as the men. b. He has put us all on one plain (Ed: "The foot of the Cross."). J Ligon Duncan describes the fellowship as "between brothers and sisters in Christ in which we share life, we are mutually committed, we are mutually accountable, we believe that same truth, we are committed to the same mission, we are in love with the same Lord, we are trusting the same God, we are proclaiming the same gospel....Notice when he says that “you may fellowship with us,” the stress is not on having fellowship with one another, but it is having fellowship with the apostles, so that you may have fellowship with us. The only way that you can have fellowship in the Church is to believe what the apostles have taught about Jesus Christ. And he’s saying that when you embrace these things, you have fellowship with us. When you believe what we have taught about Jesus Christ, then you have fellowship with us and you are part of the body of Christ, the people of God, the Church of the Lord Jesus Christ. (The Word of Life Appeared to Us) Be much with those who are much with God. Walk with those who walk with God -- William Dyer John Stott explains that the believer's fellowship is "that common participation in the grace of God, the salvation of Christ and the indwelling Holy Spirit which is the spiritual birthright of all Christian believers. It is their common possession of life -- one with God the Father, Son, and Holy Spirit, which makes them one. (BORROW The Epistles of John : an introduction and commentary) Mark Water - Fellowship with God has been called "walking with God." Enoch is perhaps the most striking example of this. "Enoch walked with God; then he was no more, because God took him away" Genesis 5:24+ (Heb 11:5+). (Christian Living Made Simple - Page 25) Roy Cook wrote about fellowship alluding to a famous quotation "“No man is an island.” said poet John Donne. I believe every man is an island, but there are no limits to the bridges or harbors one can build. (cp Gal 3:28, 29+) (Ed: Cook is referring of course to "bridges" of fellowship with other believers.) William James had an interesting quote stating that "Whenever two people meet there are really six people present. There is each man as he sees himself, each man as the other person sees him, and each man as he really is." Comment: Perhaps James is correct, but for believers he is incorrect, for when two believers meet, the Triune God is present in both. I would add that the likelihood is also increased that there is one less man. In other words for believers "each man as he sees himself" should be equivalent to "each man as he really is". If not one or both are being hypocritical! It is difficult for hypocritical believers to have genuine experiential fellowship. Perhaps this is why John goes on in 1Jn 1:7 to emphasize the importance of believers walking in the light. Then they can enjoy genuine fellowship with the Father, the Son, the Spirit and each other. May that be our desire and our daily prayer and practice as followers of Jesus Christ. Amen. Fellowship (4 uses = 1Jn 1:3,6,7) (2842)(koinonia from koinos = that which is in common, belonging to several or of which several are partakers; related word = koinonos = partaker) means to share in common or to have communion (Which Webster defines as "intimate fellowship"). It denotes the active participation or sharing in what one has in common with others. Koinonia in this case a very special kind of sharing—entering into what John and the other apostles experienced with Christ. (See excellent article on Fellowship). Believers have fellowship vertically with the Triune God through His Son Christ Jesus and horizontally with other saints. The "vertical fellowship" precedes and makes possible the "horizontal fellowship' between believers. KOINONIA - 19X/17V - contribution(2), fellowship(12), participation(2), sharing(3). Acts 2:42; Rom. 15:26; 1 Co. 1:9; 1 Co. 10:16; 2 Co. 6:14; 2 Co. 8:4; 2 Co. 9:13; 2 Co. 13:14; Gal. 2:9; Phil. 1:5; Phil. 2:1; Phil. 3:10; Phile 1:6; Heb. 13:16; 1 Jn. 1:3; 1 Jn. 1:6; 1 Jn. 1:7 John Wesley. - I want the whole Christ for my Savior, the whole Bible for my book, the whole Church for my fellowship, and the whole world for my mission field. Don Graham - In the fall of the year, Linda, a young woman, was traveling alone up the rutted and rugged highway from Alberta to the Yukon. Linda didn't know you don't travel to Whitehorse alone in a rundown Honda Civic, so she set off where only four-wheel drives normally venture. The first evening she found a room in the mountains near a summit and asked for a 5 A.M. wakeup call so she could get an early start. She couldn't understand why the clerk looked surprised at that request, but as she awoke to early- morning fog shrouding the mountain tops, she understood. Not wanting to look foolish, she got up and went to breakfast. Two truckers invited Linda to join them, and since the place was so small, she felt obliged. "Where are you headed?" one of the truckers asked. 'Whitehorse' "In that little Civic? No way! This pass is dangerous in weather like this." "Well, I'm determined to try," was Linda's gutsy, if not very informed, response. "Then I guess we're just going to have to hug you," the trucker suggested. Linda drew back. "There's no way I'm going to let you touch me!" "Not like THAT!" the truckers chuckled. "We'll put one truck in front of you and one in the rear. In that way, we'll get you through the mountains." All that foggy morning Linda followed the two red dots in front of her and had the reassurance of a big escort behind as they made their way safely through the mountains. Caught in the fog in our dangerous passage through life, we need to be "hugged." With fellow Christians who know the way and can lead safely ahead of us, and with others behind, gently encouraging us along, we, too, can pass safely. We must know the reality of fellowship with the Father and with His Son Jesus Christ before we can know the reality of fellowship with each other in our common relationship to God James Packer - What is meant by fellowship in this verse (Acts 2:42)? Gossip? Cups of tea? Tours? No. What is being referred to is something of a quite different order and on a quite different level. "They met constantly to hear the apostles teach, and to share the common life, and break bread and to pray. A sense of awe was everywhere. All whose faith had drawn them together held everything in common. With one mind they kept up their daily attendance at the temple, and, breaking bread in private houses, shared their meals with unaffected joy as they praised God" (Acts 2:42-47, New English Bible). That is fellowship as the new Testament understands it, and there is clearly a world of difference between that and mere social activities. The Greek word for fellowship comes from a root meaning common or shared. So fellowship means common participation in something either by giving what you have to the other person or receiving what he or she has. Give and take is the essence of fellowship, and give and take must be the way of fellowship in the common life of the body of Christ. Christian fellowship is two-dimensional, and it has to be vertical before it can be horizontal. We must know the reality of fellowship with the Father and with his Son Jesus Christ before we can know the reality of fellowship with each other in our common relationship to God (1 John 1:3). The person who is not in fellowship with the Father and the Son is no Christian at all, and so cannot share with Christians the realities of their fellowship. Your Father Loves You by James Packer, Harold Shaw Publishers, 1986. (BORROW) Christianity Today, March 18, 1988 - Fellowship in the N.T. basically means sharing and self-sacrifice with other believers. As N.T. scholar J.R. McRay has noted, "Fellowship in the early church was not based on uniformity of thought and practice, except where limits of immorality or rejection of the confession of Christ were involved." J.D. Morris. - Nowhere in the N.T. do any of the Greek words translated "fellowship" imply fun times. Rather, they talk of, for example, "The fellowship of the ministering to the saints" (II Corinthians 8:4) as sacrificial service and financial aid. (See for example, I Timothy 6:18). Elsewhere, Paul was thankful for the Philippian believers' "fellowship in the gospel" (Philippians 1:5), for he knew that "inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers (same word as fellowship) of my grace" (Philippians 1:7). This sort of fellowship may even bring persecution. We are to emulate Christ's humility and self-sacrificial love (Philippians 2:5-8) through the "fellowship of the Spirit" (Phil 2:1). In some way known only partially to us, we have the privilege of knowing "the fellowship of His sufferings, being made conformable unto His death" (Philippians 3:10), and even the communion (i.e. fellowship) of the blood...and body of Christ" (I Corinthians 10:16). God’s desire is that we learn from Jesus’ example of humility to learn to serve others like Jesus. Illustration - A farmer was out plowing his field one spring morning. The spring thaw had just occurred and there were many muddy valleys in the field. Through one particularly wet place his tractor became stuck in the mud. The harder he tried, the deeper he became stuck. Finally, he walked over to his neighbor's to ask for help. The neighbor came over and looked at the situation. He shook his head, and then said, "It doesn't look good, but I tell you what. I'll give it a try pulling you out. But if we don't get it out, I'll come sit in the mud with ya!"Jesus was humble enough to "sit in the mud" with us, and we ought to learn to do the same for others. FELLOWSHIP WITH ONE ANOTHER Steven
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Vincent observes that "It is characteristic of John to express the same idea positively and negatively. See John 1:7, 8, 20; 3:15, 17, 20; 4:42; 5:24; 8:35; 10:28; 1 John 1:6, 8; 2:4, 27; 5:12. John's use of the light/dark contrast may have something to do with the false teaching he was seeking to counter for as Smalley writes that "Gnosticism itself, furthermore, was in effect a “religion of light” (developed in the dualist systems of Manichaeism and Mandaism), in which light and darkness stood over against each other as hostile and independent powers (See 1, 2, and 3 John, Volume 51: Revised - Page 18) Wayne Grudem says that in 1Jn 1:5 "light has a suggestion of both moral purity and full knowledge or awareness. If there is “no darkness at all” in God, but He is entirely “light,” then God is Himself both entirely holy and also entirely filled with self-knowledge." (Page 151 in Systematic Theology) John
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Vincent adds that anaggello means "to bring the tidings up to (ana) or back to him who receives them." Hiebert observes that "The verb “announce” (anaggello) or “declare” (NIV), differs slightly from the verb rendered “proclaim” (apaggello) in 1Jn 1:2–3. While no vital distinction between these two compound forms is involved, the former term (apaggello) conveys the thought of proclaiming and making known a message, the term here (anaggello) suggests proclaiming again, or diffusing knowledge of the message." (1 John 1:5-2-6) Brooke writes that anaggello "may suggest that the message contains a conception of God which men could not have formed without His help. It is a revelation and not a discovery (A Critical and Exegetical Commentary on the Johannine Epistles) TDNT comments that anaggello/anangello is "common in the Koine for angéllein (interchangeably with apangéllein). It is used for proclamations of kings, reports of envoys, messages of sorrow, communications of various kinds, and, more weakly, letters, the sense being “to tell.” It has a sacral (holy) tone in connection with divine (pagan) festivals and the honoring of (so-called) divine rulers. It is common in the Lxx, often with a religious sense: a. The Lord declares what is to come (Isa 42:9); b. God declares his righteousness, His works, His mercy, and His Name to the nations (cf. Ps 29:10; 63:10; 70:15; 91:3; 95:3; 101:22). In distinction from Hellenism (with its paganism and idolatry), the OT relates this declaring to God’s action and command, as well as to such specifically Hebrew concepts as righteousness and mercy. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) NIDNTT has an informative discussion of anaggello (and related words) as used in secular Greek "In their basic meaning these words always refer to the activity of the messenger who conveys a message which has been given to him either orally or in writing… and who in this way represents the sender of the message himself. The content of the message may vary very considerably. It may be private family news (Soph., Ajax 1355), reporting good or evil fortune. Such news may especially concern political events: war (Plato, Phaedrus 262b), victory or defeat of an army (Plato, Politicus 1, 15, 11), the solemn proclamation of a ruler (cf. Xen., Anab. 2, 3, 19), the accession of an emperor. Good news (angelia agathē) is also called euangelion (Gospel). 2. Just as the messenger who brings the news stands under the special protection of the gods (Angel), so too his message can acquire a sacred significance. This is, of course, true particularly where it is associated with the cultic veneration of rulers and gods: e.g. where the messenger solemnly proclaims the successful completion of a sacrifice which brings blessing, or the approach of a ceremonial procession. He proclaims the manifestation of a god, the reign of a new god-king, or announces the mighty deeds of his god or emperor. (Online The New International Dictionary of New Testament Theology) Anaggello - 14x in 14v in NAS - Translated - announce(1), announced(1), declare(1), declaring(2), disclose(3), disclosing(1), had… news(1), report(1), reported(2), told (1). Note the Textus Receptus lists 18 uses of anaggello, but the Nestle-Aland manuscript (source of NAS, etc), lists only 14. The difference is the Textus Receptus uses anaggello in 4 verses in which the Nestle-Aland uses the similar verb apaggello (Mark 5:14, 19, Jn 16:25, Acts 16:38). Here are the 14 uses of anaggello in the NAS… John 4:25 The woman said to Him, "I know that Messiah is coming (He who is called Christ ["Anointed One"]); when that One comes, He will declare all things to us." Comment: The Samaritan woman unbeknownst to her is speaking to Messiah stating that the Messiah would give a fresh revelation of divine truth. John 5:15 The man went away, and told the Jews that it was Jesus who had made him well. Comment: He reported to the officials the name of the one who healed him John 16:13 "But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. 14 "He will glorify Me, for He will take of Mine and will disclose it to you. 15 "All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you. Comment: Anaggello "is used of the fresh and authoritative message of the Advocate (Helper, Comforter, the Spirit) in John 16:13-15" (Westcott). "The Messiah is the supernatural Person who will declare the divine truth to men." (Barrett). This will be His recognizing trait. {Lk 5:25} Acts 14:27 When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. Acts 15:4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. Acts 19:18 Many also of those who had believed kept coming, confessing and disclosing their practices. Acts 20:20 how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, Acts 20:27 "For I did not shrink from declaring to you the whole purpose of God. Comment: Clearly this declaration would include God's plan of salvation. Thus again we see how close anaggello is related to euaggelizo (preach the Gospel). Romans 15:21-note but as it is written, "THEY WHO HAD NO NEWS (anaggello) OF HIM SHALL SEE, AND THEY WHO HAVE NOT HEARD SHALL UNDERSTAND." Comment: Paul is quoting Isaiah 52:15 and uses anaggello in reference to the Gospel. Those who "Had no news" (they had no "report" or "announcement" of the Gospel) refers to those who have never heard the Gospel (especially the pagan, idol worshipping Gentiles), but he goes on to say they would eventually have the Gospel, the good news, proclaimed and would see and understand (and be saved). This prophecy by Isaiah clearly predicted they would see and understand the Gospel some day. Paul's ministry to Gentiles served as the fulfillment of Isaiah's prophecy. 2 Corinthians 7:7 (Context = Paul was cut off from his friends and all alone in Macedonia) and not only by his coming (Referring to Titus who came to Paul and "reported" good news about the Christians at Corinth), but also by the comfort with which he was comforted in you, as he reported to us your longing, your mourning, your zeal for me; so that I rejoiced even more. 1 Peter 1:12-note It was revealed (apokalupto) to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the Gospel to you by the Holy Spirit sent from heaven-- things into which angels long to look. Comment: How are we to present the Gospel? Peter implies by the enabling power of the Holy Spirit, a truth which "dovetails" with Jesus' charge to the disciples in Acts 1:8 (where power = dunamis = ability to accomplish a task!. Doesn't this take the pressure off of us having to "perform" or be "perfect" in our presentation of the Gospel? Beloved, God calls us to be faithful and He will take care of the "fruitful"! Also keep in mind that "the Gospel is the power (dunamis) of God for salvation" (Ro 1:16-note), indicating that the Gospel has inherent power to accomplish its purpose of saving souls! Therefore it is incumbent on us as His disciples to present the full Gospel (see 1Cor 15:1-note, 1Cor 15:2-note, 1Cor 15:3-note, 1Cor 15:4-note, 1Cor 15:5-note, 1Cor 15:6-note) 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. Anaggello is used 213v in the Septuagint (Lxx). NIDNTT notes that "In the LXX anaggello and apaggello … occur frequently, chiefly to render the Hebrew nagad… in the sense of to report, announce (e.g. Ge 9:22), to proclaim (Ps. 19:1; 51:15)… to direct or instruct (Dt 24:8)." Here are a few examples of anaggello as used in the Septuagint… Genesis 3:11 And He said, "Who told (Lxx = anaggello) you that you were naked? Have you eaten from the tree of which I commanded you not to eat?" Exodus 4:28 Moses told (Lxx = anaggello) Aaron all the words of the LORD with which He had sent him, and all the signs that He had commanded him to do. Psalm 19:1-note For the choir director. A Psalm of David. The heavens are telling of the glory of God; And their expanse is declaring (Lxx = anaggello - present tense = continually) the work of His hands. Psalm 51:15-note O Lord, open my lips, That my mouth may declare (Lxx = anaggello) Your praise. Psalm 92:2-note To declare (Lxx = anaggello - present tense = continually) Your lovingkindness in the morning And Your faithfulness by night Psalm 96:3-note Tell (Hebrew = saphar = means to recount or relate and is in the Hebrew Piel [expresses an "intensive" or "intentional" action] Imperative; Lxx = apaggello in the aorist imperative = not a suggestion but a command to… "Do this now!"… "Don't delay!"… "Do it effectively!") of His glory among the nations (Gentiles), His wonderful deeds among all the peoples. THOUGHT: In a sense, John's Gospel and his epistles (as well as "The Revelation of Jesus Christ) testify to his obedience to this OT command! Indeed, by way of application, is not this command also directed to all believers of all times? Surely it is! This truth begs the simple question - "Am I being obedient (as enabled by grace and the Spirit) to tell of His glory among those I have been providentially placed? Isaiah 40:21 Do you not know? Have you not heard? Has it not been declared (Hebrew = nagad = to be or make conspicuous; Lxx = anaggello) to you from the beginning? Have you not understood from the foundations of the earth? Isaiah 42:9 "Behold, the former things have come to pass, Now I declare (Hebrew = nagad = to be or make conspicuous; Lxx = anaggello) new things; Before they spring forth I proclaim (Lxx = deloo = to make known what was unknown or not previously communicated; especially of something divinely communicated) them to you." Immortal, Invisible, God Only Wise --Walter C Smith Vocal by Steve Green Immortal, invisible, God only wise, In light inaccessible hid from our eyes, Most blessèd, most glorious, the Ancient of Days, Almighty, victorious, Thy great Name we praise. Unresting, unhasting, and silent as light, Nor wanting, nor wasting, Thou rulest in might; Thy justice, like mountains, high soaring above Thy clouds, which are fountains of goodness and love. To all, life Thou givest, to both great and small; In all life Thou livest, the true life of all; We blossom and flourish as leaves on the tree, And wither and perish—but naught changeth Thee. Great Father of glory, pure Father of light, Thine angels adore Thee, all veiling their sight; But of all Thy rich graces this grace, Lord, impart Take the veil from our faces, the vile from our heart. All laud we would render; O help us to see ’Tis only the splendor of light hideth Thee, And so let Thy glory, Almighty, impart, Through Christ in His story, Thy Christ to the heart. THAT GOD IS LIGHT: hoti o theos phos estin (3SPAI): God: Ps 27:1, 36:9, 84:11, Isa 60:19 Jn 1:4,9, 8:12, 9:5, 12:35,36, 1Ti 6:16 Jas 1:17, Rev 21:23 Rev 22:5 1 John 1 Resources THE NATURE OF GOD: LIGHT And announce (anagello - present tense) to you (believers), that (hoti) God (theos) is (present tense - continually) Light (phos) - Literally the Greek reads "The God light is." "Light" (phos) is anarthrous (no definitive preceding particle ["the"] in Greek) which generally expresses quality. It is the nature of light that it is and makes visible. That (hoti) is a conjunction which introduces the content of the announcement. Remember that there were apparently false winds of doctrine beginning to blow in the young church, winds of ethical error like you can believe in God and then live any way you want. You don't have to worry about sin. So John addresses error by reminding them of the truth about God, and then he explains how doctrine calls for duty, a practice in concord with the truth about God. God is light - Note that "Is" (estin) is the present tense (continuously) and indicative mood, the mood of reality. In other words, God "really" is light and He is light forever and ever. Amen! And as Psalm 27:1 teaches, for believers He is "my" light, the only Old Testament text in which God is actually called light (See multiple comments on Ps 27:1). As light shines, so God shows Himself and in fact all light comes from Him because He created it declaring "Let there be light”; and there was light." (Ge 1:3+, cf Isa 45:7). And because God is light, there is nothing hidden from Him. God is not a light or even the light, but Light. The absence of an article ("a") or a definite article ("the") signifies that God in His very nature and essence is light. As James Smith says "Strictly speaking, white is no colour, but combination of all colours. When the Apostle wrote, “God is Light,” he meant that God is not a hue, nor a colour, not a tone, nor a shade. He is the combination of all colours, all shades, all hues." Robert Lightner adds "This clear statement about God's character describes His absolutely holy nature, totally free of moral defects." See also What is God is Light? THOUGHT - There's an old Maranatha chorus based on Psalm 27:1 I learned when I was first delivered from darkness into His marvelous light… click the following link and listen (and memorize this powerful, soul stirring truth so that you will be able to recall it in your day of trouble!)…Maranatha! singers — The Lord is my light Kenneth
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Vincent says God is light is "A statement of the absolute nature of God. Not a light, nor the light, with reference to created beings, as the light of men, the light of the world, but simply and absolutely God is light, in His very nature. Compare God is spirit, and see on John 4:24: God is love, 1 John 4:8, 16. The expression is not a metaphor…Light is immaterial, diffusive, pure, and glorious. It is the condition of life. Physically, it represents glory; intellectually, truth; morally, holiness. As immaterial it corresponds to God as spirit; as diffusive, to God as love; as the condition of life, to God as life; as pure and illuminating, to God as holiness and truth. In the Old Testament, light is often the medium of God’s visible revelations to men. It was the first manifestation of God in creation. The burning lamp passed between the pieces of the parted victim in God’s covenant with Abraham. God went before Israel in a pillar of fire, descended in fire at Sinai, and appeared in a luminous cloud which rested on the mercy-seat in the most holy place. (1 John 1 Word Studies in the New Testament) D Edmond Hiebert, one of my favorite conservative scholarly commentators disagrees with Marvin Vincent's statement that "God is light" is "not a metaphor". Here is Hiebert's reasoning - "“God is light” (o theos phos estin) is a metaphorical statement of His very nature. “God,” with the definite article (o = "the" in English), is the subject; “light,” without the article, is the predicate nominative; the two terms cannot be interchanged. The predicate noun is qualitative, describing God as possessing the qualities of light. Obviously it is not to be taken in a literal sense. Whatever other qualities this metaphorical designation may include, it clearly involves the intellectual and moral—enlightenment and holiness. Just as light reveals and purifies, so by His very nature God illuminates and purifies those who come to Him. His nature determines the conditions for fellowship with Him. (1 John 1:5-2-6) Comment: As an aside Webster defines a metaphor as "a figure of speech in which a word or phrase literally denoting one kind of object or idea is used in place of another to suggest a likeness or analogy between them." (See related discussion of the recognition and interpretation of metaphors in the practice of inductive Bible study = Terms of comparison = simile and metaphor) Brian Bill - I find it interesting that John did not declare that God is love (He does that later - 1Jn 4:8, 16), though He certainly is. Or that God is powerful, though He for sure is that (Omnipotent). By saying that God is light, he’s affirming God’s holiness. There is no dark side to God. He is completely holy and perfectly perfect… I come back often to a quote from A.W. Tozer: “What comes into our minds when we think about God is the most important thing about us.” John doesn’t start with what we might like from God but with a declaration of what God is like. Have you ever noticed that when you walk into a jewelry store (which I haven’t for awhile), that the diamonds are often displayed on black velvet? They’re positioned like that so their brilliance stands out in contrast to the blackness. God’s light is so bright that there is no darkness within Him. (1 John 1:5-2:2) POSB - God is light by nature and character. Light is what God is within Himself, within His being, essence, nature, and character. God dwells in the splendor, glory, and brilliance of light. Wherever He is, the splendor, glory, and brilliance of light shines out of His being. In fact, there is not even a need for the sun when God's glory is present (Rev 21:23, 22:5). The glory of His presence just beams forth the most brilliant light imaginable, so brilliant and glorious that it would consume human flesh. (BORROW The Preacher's outline & sermon Bible : New Testament, King James Version) In And Can It Be That I Should Gain one of my favorite hymns by Charles Wesley (1707-88), Wesley portrays the power of Light to dissolve the deep darkness in the heart of a lost soul (A miracle which He graciously accomplished in my life at the relatively late age of 39 - Thank You Jesus for shedding Your perfect blood on Calvary and then shedding Your pure Light into the darkness of my sinful heart. Amen - See Personal Testimony)… Long my imprisoned spirit lay Fast bound in sin and nature's night; Thine eye diffused a quickening ray, I woke, the dungeon flamed with light; My chains fell off, my heart was free; I rose, went forth, and followed Thee. And Can It Be That I Should Gain Robert Candlish agrees with Hiebert writing that God is light… is a metaphor, a figure of speech. And in that view, it might suggest a world of varied analogies between the nature of God and the nature of the material element of light. Light is diffusive, penetrating, searching; spreading itself over all space, and entering into every hole and corner. It is quickening and enlivening; a minister of healthy vigor and growth to all living creatures, plants and animals alike, including man himself. It is pleasant also; a source of relief and gladness to those who bask in its bright and joyous rays. But there are two of its properties that may be singled out as specially relevant to this great comparison. In the first place, light is clear, transparent, translucent; patent and open, always and everywhere, as far as its free influence extends. The entrance of light, which itself is real, spreads reality all around. Clouds and shadows are unreal; they breed and foster unrealities. Light is the naked truth. Its very invisibility is, in this view, its power. It is not seen because it is so pure. For, secondly, a certain character of inviolability belongs to it, in respect of which, while it comes in contact with all things, it is itself affected by nothing. It kisses carrion; it embraces foul pollution; it enters into the innermost recesses of the rottenness in which worms uncleanly revel. It is the same clear element of light still; taking no soil; contracting no stain;—its brightness not dimmed, nor its viewless beauty marred. It endureth for ever, clean and clear. Now, when it is said, "God is light;" when he says it of himself; when he makes it his own personal and special message to us, which his apostles and ministers are to be always receiving of him and declaring to us;—the one heavenly telegram, or express telegraphic despatch, which they are to be reading to us and we are to be reading to our neighbours, that we may have fellowship, all of us together, with the Father and with his Son Jesus Christ;—let not our imaginations wander in a wilderness of fanciful resemblances. Let these two thoughts be fixed in our minds; first, the thought of perfect openness; and secondly, the thought of perfect inviolability. Let these be our thoughts of God, and of his essential character, as being, and declaring himself to be, "light." Thus "God is light." (1 John 1 Commentary) John Piper unpacks this verse by first asking "What does John mean that God is light? Truth! One answer would be that God is TRUTH. This comes from 1 Jn 1:6: "If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the TRUTH." He might have said, "When we walk in darkness, we do not live according to the LIGHT." But he puts truth in the place of light. So it seems that truth is virtually the same as light. (See also 1 Jn 5:20.) In other words, God is light means that God is the source and measure of all that is true. Another way to put it would be that nothing is truly understood until it is understood in the light of God. This is why the Old Testament says, "The fear of the Lord is the beginning of knowledge" (Proverbs 1:7). You don't even get to first base in true knowledge if you leave God out of account. Which is why secular education is such a mirage of hope in the contemporary wasteland of our culture. God is light. That is, God is truth. He is the source of all that is true and whatever is true is true because it conforms to Him… What is the main value of light? Negatively, it helps you avoid danger. Positively, it helps you reach what you are after. When you walk in the darkness, you may stumble over a log, or step on a rattlesnake, or fall off a cliff, or hit your head on a low-hanging branch. Darkness is full of threat. It frustrates your ability to attain your goal. But light changes all that. It exposes dangers and frees you from their lurking power. It opens the way to your goal. It is full of hope and promises the glad attainment of your goal. No Hidden Agenda, No Small Print (1 John 1:5-10: Let Us Walk in the Light of God) C H Spurgeon (on 1Jn 1:5)… God is knowledge, God is truth; God is purity. “God is light, and in him is no darkness at all.” There is no darkness of sin, or ignorance, or error about God. (In his Exposition
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Vincent writes that "The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. ( Vincent - Word Studies) Tyndale Bible Dictionary succinctly defines fellowship as "Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. (Tyndale Bible Dictionary) With Him - with God. The unique fellowship between Father and Son is eternal, was manifested in time through the incarnation of Jesus, was introduced to the apostles, and then introduced to every believer via reception of the Spirit of Christ at the new birth when we were "called into fellowship with His Son, Jesus Christ our Lord." (1Co 1:9+, cp , 2Cor 13:14+; Phil 2:1+, Ro 8:9+). As John Stott explains the believer's fellowship with God is "that common participation in the grace of God, the salvation of Christ and the indwelling Holy Spirit which is the spiritual birthright of all Christian believers. It is their common possession of life -- one with God the Father, Son, and Holy Spirit, which makes them one." (Borrow Stott's The Epistles of John : an introduction and commentary) Sam Storms has an addendum in one of his messages on First John that specifically addresses the interpretation of fellowship… The point at issue is whether or not the Bible (specifically 1 John) uses the word "fellowship" (koinonia) to describe a temporal relationship between God and the Christian, a relationship both breakable (by sin) and restorable (by confession); a relationship based upon but distinct from and more than salvation. The issue is not whether the concept proposed by (Zane) Hodges is biblical. That a believer can and does sin is a biblical fact (1 John 2:1). That a believer can and does hide and repress his sin is also substantiated by Scripture. (Pr 28:13, Ps 32:3-4) That such a refusal to acknowledge one's sin can and does disrupt one's daily walk and spiritual relationship with the Lord is also both a fact of Scripture and experience (1Co 11:29-32; 1Co 3:1-4; Jn 13:10; Heb 12:5-8; Ps 32:3-4; etc.). The debate is over the terms used to describe this concept. That is to say, does the NT word for fellowship specify "temporal" fellowship or "eternal" fellowship? I believe the latter is true. This has profound implications for the interpretation of 1 John. If by "fellowship" the biblical authors (including John) meant "eternal" salvation, then John's first epistle was not written to describe and promote "temporal" fellowship between God and believer. What evidence is there for concluding that John did not write this epistle with the notion of "temporal" fellowship in view? First, consider the usage of the word koinonia in the NT. Excluding the four times it is used in 1 John, the word "fellowship" is found 14x in the NT, 12 of which are in Paul's writings. The word means "association with and/or participation in" someone and/or something. Beyond that the context must decide its nuance. Six times it is used in an abstract sense of the believer's common association with other believers in a specified activity or sphere (1 Cor. 10:16,17; 2 Cor. 8:4; Phil. 1:5; 3:10; Philemon 6). Two times it is used of the brotherly unity within the Christian community (Acts 2:42; Gal. 2:9; the two uses in 1 John [1:3a,7] which speak of Christian/Christian relationship would probably fit here), and three times in the developed sense of a gift or contribution (Rom. 15:26; 2 Cor. 9:13; Heb. 13:16). The other three usages are of the believer's relationship to the Godhead (1Cor. 1:9; 2Cor. 13:14; Phil 2:1). Fellowship in 1Cor 1:9 clearly speaks of the believer's eternal association with Christ through God's gracious and effectual call. 2Cor 13:14 and Phil 2:1 speak of the believer and his/her "fellowship" of/with the Holy Spirit. What, then, of the word "fellowship" as it describes the relationship between God and believer in 1 John 1:3b and 1John 6a? I believe that in light of 1Cor 1:9 and what we will discover upon studying 1 John as a whole that "fellowship" in this latter epistle is synonymous with "salvation". Stott writes: "The purpose of the proclamation of the gospel is, therefore, not salvation but fellowship. Yet, properly understood, this is the meaning of salvation in its widest embrace, including reconciliation to God in Christ … , holiness of life … , and incorporation in the Church … This fellowship is the meaning of eternal life … As the Son, Who is that eternal life, was (eternally) with the Father, so He purposes that we should have fellowship with them and with each other… 'Fellowship' is a specifically Christian word and denotes that common participation in the grace of God, the salvation of Christ and the indwelling Spirit which is the spiritual birthright of all Christian believers" (63). What we will see from our study of 1John 1:6-10 is that the contrast is not between two types of believers, those "in" as opposed to those "out" of fellowship, but between Christians who are "in", or rather "have", fellowship with God and non-Christians who are not and do not. Second, contrary to what Hodges suggests, 1Jn 1:3 does not say that the letter was written in order that these believers might have fellowship with God and His Son Jesus Christ. Note carefully: The purpose of announcing the message of eternal life was so that the readers might have fellowship with John. Brotherly fellowship could be entered into after salvation and subsequently broken and restored (cf. Gal. 2:9). The influence of the false teachers had fractured John's relationship with the church(es) to which he writes and he pens this letter to restore it. Having said this, John then adds that the apostles' fellowship is with God. He does not say, as Hodges supposes, that the readers have fellowship first with the apostles and, as a result, with the Father and Son. The Greek construction (kai de) means "but also" or "what is more," making the clause an additional disjunctive thought rather than a subordinate idea of result. John's emphasis appears to be that the apostles' fellowship, in emphatic contrast to the false teachers' fellowship (note the "our"), is with the Father and Son. In other words, John is not writing with a two-fold purpose in mind (namely, to promote fellowship with the apostles and with the Father and Son, as if a believer might not possess the latter). John's stated purpose in 1:3 is simply that the readers might have fellowship with him. The purpose is extended somewhat in v. 4 to include the fulfilling of the apostle's joy. Third, to understand the God/Christian fellowship of 1John 1:3-10 as a temporal, breakable relationship demands that we understand the contrasts in the rest of the book to be about Christians who are "in" and Christians who are "out" of fellowship with God. However, closer study will reveal that the contrasts are in fact between Christians and non-Christians. (Scroll Down for "A Response to Zane Hodges' View of the Purpose of 1 John") THE TRUTH ABOUT WALKING IN DARKNESS If we say… if we walk - Once again observe the clear juxtaposition by John of what we say with what we actually do! In this context John is saying that some were in effect saying that sin does not matter as demonstrated by their lifestyle. John may be addressing the incipient Gnostic heresy which said that since the body was evil one could live anyway they wished and it would not affect the destiny of their spirit which was pure. And yet walk in the darkness -
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Vincent writes that The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man." (Vincent, M. R. Word studies in the New Testament) Tyndale Bible Dictionary succinctly defines fellowship as… Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. (Elwell, W. A., & Comfort, P. W. Tyndale Bible Dictionary. Wheaton, Ill.: Tyndale House Publishers) With Him - with God. The unique fellowship between Father and Son began in eternity, was manifested itself in time through the incarnation of Jesus, was introduced to the apostles, and then introduced to every believer via the ministry of indwelling Spirit of Christ (2Cor 13:14; Phil 2:1, Ro 8:9). As John Stott explains the believer's fellowship with God is that common participation in the grace of God, the salvation of Christ and the indwelling Holy Spirit which is the spiritual birthright of all Christian believers. It is their common possession of life -- one with God the Father, Son, and Holy Spirit, which makes them one. WALKING IN DARKNESS William MacDonald A man who says he has fellowship with Him and habitually walks in darkness was never saved at all. W E Vine The conditions thus laid down serve to distinguish actual possession from mere profession. There is an intimation of what the apostle develops more fully in the body of the epistle, namely, the distinguishing mark which differentiates the children of God from the children of the devil (see 3:10). In this passage the distinction is between walking in darkness and walking in the light. The former is the condition of the unregenerate, the latter of those who are related to Him who is light (1Jn 1:5). To walk in the light we must be partakers of His nature. The word rendered “walk” suggests the habitual or constant course of life. Monty Mills comments that… The purpose of this section (1Jn 1:5-7) is to stress that the change in the believer’s lifestyle is a proof of the fact that he has indeed been cleansed from sin by the blood of Jesus Christ and that therefore he has fellowship with God. (Letters from John : a Study Guide to I, II and III John; 3E Ministries. 1997) Jim Bomkamp lists the following indicators or marks of a genuine believer from John's first chapter… 1. Walks in the light - 1Jn 1:6 2. Has fellowship with other Christians who walk in the light - 1Jn 1:7 3. Believes he has a sin nature - 1Jn 1:8 4. Occasionally sins - 1Jn 1:10 (34 Marks of a True Christian in 1 John). Listen to Dr. John Piper's concluding remarks from his sermon on 1John 1:5-10… Some people think that the only way to make the Gospel really good news is to deny that changes are necessary in our lives. They say that takes away the possibility of assurance of salvation. They say the way we live after putting our faith in Christ has nothing to do with our salvation. I answer that a powerless Gospel is not good news. A Gospel that only wins lip service is not different than all the other philosophies of the world. Such a Gospel produces a Christianity that is a game of words. It encourages lukewarm church-goers that they are safe from God's wrath because of some inherited mental assent to the love of God. Such a Gospel accounts for how 40 million people can claim to be born again in America at the same time that our moral condition is an all time low of corruption inside and outside the church. The message of 1 John—that walking in the light is not optional, but necessary for salvation—is good news because it creates the moral atmosphere of urgency in which serious business is done with God. It gives the flavor of eternity to all we say and do. It militates against religious gamesmanship. It honors the purpose of God in Christ to destroy the works of the devil. It takes seriously the necessity of glorifying God in our bodies. It leads people to real faith instead of encouraging them to be content with a lip service that cannot change and cannot save. But in the end it simply is not up to us to decide whether the Gospel is the kind of good news we would like it to be. Ours is simply to listen and submit to the Word of God. And the Word of God says that "if we walk in the light as he is in the light … the blood of Jesus his Son cleanses us from all sin." If we walk in darkness, we cut ourselves off from the cleansing effects of Christ's blood. And if we cut ourselves off from Christ's blood, where will hope be found! (Bolding added for emphasis). (let-us-walk-in-the-light-of-god) If we say… if we walk - Observe the clear juxtaposition by John of what we say with what we actually do! In this context John is saying that some were in effect saying that sin does not matter. Walk (4043)(peripateo from peri = about, around + pateo = walk, tread) means literally to walk around, to go here and there in walking, to tread all around. The 39 uses in the Gospels refer to literal walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21). When we come to the epistles of Paul peripateo is used only in the metaphorical sense referring to the conduct of one's life, the ordering of one's behavior. John also frequently uses peripateo in the figurative sense referring to one's ordinary course of life (1Jn 2:6, 11; 2 John 4, 6; 3 John 3, 4; Rev. 21:24; John 8:12). Alford stating that the verb peripateo… as so often in N. T., (speaks) of the whole being and moving and turning in the world (1 John 1 Commentary) Utley… This is a biblical metaphor expressing a moral lifestyle (cf. Eph.4:1, 17; 5:2, 15). God is light with no darkness. His children should be like Him (cf. Mt 5:48). Plummer comments that the meaning of walk in the present tense… expresses not merely action, but habitual action. A life in moral darkness can no more have communion with God, than a life in a coal-pit can have communion with the sun. For ‘what communion hath light with darkness?’ (2Cor. 6:4). Light can be shut out, but it cannot be shut in. Some Gnostics taught, not merely that to the illuminated (Ed: intellectually enlightened) all conduct was alike, but that to reach the highest form of illumination (Ed: "enlightenment") men must experience every kind of action, however abominable, in order to work themselves free from the powers that rule the world As John Stott says The present tense in the Greek verb implied habit, continuity, unbroken sequence. McDermond adds that… Here walk is in the present subjunctive in the phrase while we are walking, suggesting that this possible condition is a continuous or habitual pattern of behavior, and that such people are repeatedly and consistently choosing darkness over the light of God’s revelation in Jesus Christ (see 1Jn 1:1–4). (Ibid) John Butler… One of the heresies of that day was the idea that you could live in sin and at the same time be in fellowship with God. For “fellowship” to occur one must have things in common with the one with whom he wants to fellowship. Therefore a person cannot live willfully in sin and have things in common with God Who is holy. Those who claim to have fellowship with God and who live unholy lives are fakers. They are not real believers. (Analytical Bible Expositor: 1, 2, 3 John & Jude) Harris… The significance of the present tense of peripatōmen (“keep on walking”) in 1Jn 1:6. The context of this statement in 1:6 indicates clearly that the progressive (sometimes called continuative, or durative) use of the present tense, one of its most common uses, must be in view here. The relationship of (peripatōmen) to (eipōmen) is of particular importance for understanding the problem expressed in 1:6. We have already noted above that the first (kai, “and yet”) in 1:6 has adversative force. If someone should say (eipōmen) that he has fellowship with God, and yet continues walking (peripatōmen) in the darkness, then it follows (as expressed in the apodosis of the conditional sentence) that such a person is lying and not practicing the truth. The author almost certainly has the claims of the opponents in view here. The background of the light/darkness motif introduced in 1:6. The author’s problem with the claim of the opponents lies not with the boast that they have fellowship with God, but with their contradictory behavior: they continue walking “in the darkness” at the same time they are making the claim to have fellowship with God. To the author this proves conclusively that they are lying, as the author points out in the apodosis (1:6b). The contrast with light occurs because the opponents claim to have fellowship with God, who has been characterized as “light” in 1:5. The light/darkness motif in Johannine theology. In the Old Testament God is compared with light on several occasions (e.g., Ps 27:1; 36:9). The contrast between light and darkness is also a major theme in the Dead Sea Scrolls (1QS 1:9–10). The light/darkness motif occurs in a number of places in the New Testament (cf., for example, Eph 5:6–8), but it is especially evident in the Johannine literature. It is an important theme of the prologue to the Gospel of John, especially 1:5. One of the most important sections of the Gospel, containing the key to a number of themes within it, is 3:16–21. In 3:19 we are told that people “loved the darkness rather than the light, because their deeds were evil.” The author goes on to state in 3:20 that “everyone who practices evil hates the light” and refuses to come to it, because of fear that his evil deeds will be exposed for what they are. Finally in 3:21 the one who “practices the truth” (same phrase as 1 John 1:6) comes to the light. The picture painted by John 3:16–21 is one where one’s affinity for ‘light’ and ‘darkness’ serves to reveal one’s inner nature. One is forced to a decision to ally oneself with one side or the other. A response is evoked; one cannot just remain neutral. Either one comes to the light, and it becomes evident that one belongs there, or one hates the light and shrinks back into the darkness to hide from it. The imagery of response used in John 3:16–21 applies to an individual’s response to Jesus himself, who is identified as “the true Light” in John 1:4 and who identifies himself as “the Light of the world” in John 8:12. The significance of the light/darkness motif in 1 John 1:6. Because of the central role this theme plays in the Gospel of John, it is almost certainly behind the introduction of the motif in 1 John 1:6. The opponents, who profess that they have “come to the light” (using the language of John 3) have not in reality done so, and for the author of 1 John their deeds prove it, because they are continuing to “walk in darkness.” Rather, their way of life (“walking”) demonstrates that they are lying in their claim to have fellowship with God who is light. In the darkness (en to skotei) - Notice John says "in" not "according to". Plummer - ‘In darkness’ should probably be in the darkness: in vv. 6, 7, as in 2:8, 9, 11, both light and darkness have the article in the Greek, which is not merely generic but emphatic; that which is light indeed is opposed to that which is darkness indeed. In 2 Cor. 6:14, ‘What communion hath light with darkness?’, neither word has the article. Darkness (4655) (skotos from skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. As most of know all too well by personal experience, the absence of light leaves room for evil and sin. In this sense darkness may be described as evil. Skotos can refer to literal darkness as occurred on the day of Jesus' crucifixion (Mt 27:45) or darkness as opposed to light in the creation (2Cor 4:6). Skotos is used as another name for the place of punishment, eternal misery and eternal separation from God (the meaning of skotos here in 2Peter) . Skotos is used by John here in 1John 1:6 (and 1Jn 2:8, 9, 11) with the figurative meaning of spiritual or moral darkness (including a lack of understanding) as in the following examples "(Jesus declared) And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil. (John 3:19) "(the gospel would) 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) If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth (truth is not only something we should believe and teach but also something we should practice, otherwise our life is a "lie") (1John 1:6) And do not participate in the unfruitful deeds of darkness, but instead even expose them; (Ephesians 5:11-note) For He (the Father) delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, (Col 1:13-note) Comment: We have been set free from the right and the might (domain) of darkness, here darkness personified as a place that exerts absolute power over those it imprisons! Why would we want to walk back into that dark place of spiritual bondage? The night is almost gone, and the day is at hand. Let us therefore lay aside the deeds of darkness and put on the armor of light. (Ro 13:12-note) Comment: Saying we have fellowship with God and yet making "dark" choices and walking in the darkness is one of the deeds of darkness! C H
1 João 1:7
Vincent remarks that "The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. ( Vincent - Word Studies) (See Vincent's Excursus on the Significance of the Names of Jesus used by John) Plummer agrees writing that "(1) it is (Jesus His Son) 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. 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” (Tertullian [Early Church Father] 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. (1 John Commentary) Hiebert adds that "Jesus points to His life and death here on earth as a real man, while His Son underlines the fact of His deity as the incarnate Son of God. This assertion of His dual nature repudiates the Gnostic denials of the reality of the Incarnation. (1 John 1:5-2-6 Exposition) CLEANSING BY JESUS' BLOOD: COMPETENT, CONTINUAL COMPREHENSIVE! Cleanses us of all sin - Cleanses indicates the competence of Jesus' blood shed on Calvary to do what nothing else can do. The tense of cleanses is present indicating the continual (yea, even eternal) cleansing effect on sin - Jesus' blood "keeps on cleansing!" The word "All" is pas which in Greek means all without exception. Thus "all sin" indicates the comprehensive nature of the cleansing. (See also Comment by O. Chambers in My Utmost for His Highest) Cleanses (2511) (katharizo from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) means to make clean by taking away an undesirable part. Webster says that to purify means to clear from material defilement or imperfection, to free from guilt or moral or ceremonial blemish or to free from undesirable elements. This verb katharizo suggests that God does more than forgive, but also that He erases the stain of sin (Ponder the words of William Cowper's hymn - see below). To reiterate cleanses is in the present tense which means Jesus' blood continually cleanses. Thus as we continually walk in the light with God and fellowship with other believers, the blood of Jesus shed almost 2000 years ago on Calvary continues to have an ongoing cleansing effect. (See also previous discussion of the "blood") Octavius Winslow writes about the cleansing power of the blood of Jesus… It "cleanses us." Oh, this is what you do so deeply need, my soul! Sin-forgiving, guilt-removing, heart-cleansing, conscience-purifying blood. All this is the blood of Jesus to you. Wash in it, and you shall be whiter than snow. "He that is washed is clean, every whit." And mark the tense of the wonderful words on which this meditation is based--it is the present tense. The blood "cleanses." It has cleansed, it will cleanse, but, as touching our daily walk as believers in Jesus, we have to do with its present cleansing. In our Christian travel through a sinful world the feet are apt to slide, prone to wander, and are constantly contracting fresh defilement, needing the daily washing in the blood (Jn 13:10). What a sweet thought, O my soul! that the fountain is open, and the blood cleanses, even now cleanses us, from all sin. (Excerpt from a Devotional on the Blood of Jesus) There is a fountain filled with blood Drawn from Immanuel’s veins; And sinners, plunged beneath that flood, Lose all their guilty stains. —William Cowper (Bio) There Is a Fountain Filled with Blood Ponder All Six Stanzas! Another version by Red Mt - you will like this! See related study (and here) for Biblical concept of clean/cleansing. Alfred Plummer elaborates on the continual, competent, comprehensive cleansing effect of the blood of Jesus, God's only-begotten Son, not made (Nicene Creed), One substance with the Father (The Son of God, Begotten, Not Made)… Note the present tense of what goes on continually; that constant cleansing which even the holiest Christians need (See John 13:10 - Jesus taught our daily need for cleansing. How? By confessing our sins, cp 1Jn 1:9). One who lives in the light knows his own frailty and is continually availing himself of the purifying power of Christ’s sacrificial death. (Ed: Plummer is in essence describing progressive sanctification -- see discussion of the Three Tenses of Salvation) This passage shows 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 (Ed: See also the following note by C H Spurgeon); 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. Compare ‘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+). (1 John Commentary) C H
1 João 1:7
Vincent writes of "In the light, having our life in God, who is light." THOUGHT - It is interesting that the NASB 1995, 2020 version capitalizes LIGHT twice in this verse which would imply the translators considered "LIGHT" in this context to be a metaphorical description of Jesus (cf Jn 8:12+). While I think they are correct, it is notable that other than the Amplified Version, no other version (SEE >60 VERSIONS) capitalizes LIGHT. The point I would make from this observation is you need to keep in mind that EVERY translation has some element of interpretation. That is why it can be helpful to read passages in multiple versions. What "clue" do the following Psalms give that might facilitate a believer's walk in the light? Thy word is a lamp to my feet, and a light to my path. (Ps 119:105+, cp Pr 6:23) The unfolding of Thy words gives light; It gives understanding to the simple. (Ps 119:130+) The precepts of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes. (Ps 19:8+) When we walk with the Lord in the light of His Word, What a glory He sheds on our way! While we do His good will, He abides with us still, And with all who will trust and obey. -John H Sammis (Vocal Version) Although John does not specifically define in this text what it means to walk in darkness or light, he does use the same verb "walk" (peripateo) two other times in this letter which give us a sense of the meaning. In chapter 2 we read that… the one who says he abides in Him (in Christ) ought himself to walk in the same manner as He (Jesus) walked. (1Jn 2:6, cp 1Pe 2:21+) Clearly walking in the same manner as Jesus (the Light of the world) walked is walking in the light. It follows that we must study the life of Jesus in the Gospels and that will give us an excellent pattern for walking in the light. John also writes that The one who loves his brother abides in the light and there is no cause for stumbling in him. But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. (1Jn 2:10, 11) Here we see John contrast love and hate as markers of one's walk, the one who hates his brother being described as one who walks in the darkness. The one who abides in the light is the one who loves his brother and who walks in the light. Walk in the light: so shalt thou know That fellowship of love His Spirit only can bestow Who reigns in light above. --Bernard Barton John
1 João 1:7
Vincent - Word Studies) The Psalmist gives us a transcendent sense of God "in the light"… Covering Thyself with light as with a cloak, stretching out heaven like a tent curtain. (Ps 104:2)
1 João 1:7
Vincent - Word Studies) (Bolding added) Pulpit Commentary…Having fellowship with one another (HORIZONTAL) is a sure result of that fellowship with God (VERTICAL) which is involved in walking in the light. (1 John Commentary) Daniel Wallace makes an interesting statement about the meaning of fellowship with God… To have fellowship with God, to be in the light, don't we have to live a sinless life? That would seem to be the case if light meant holiness. The implications about this are vast: if "light" means holiness, then to walk in the light would seem to mean absolute holiness. It is precisely because some folks have understood light this way that they view fellowship with God as something we can be in one moment and out of the next. I think this approach produces a schizophrenic Christian who ends up thinking he's spiritual one moment and carnal the next. Worse, he begins to focus on his performance more than on his relationship to God. Never does habit or character enter into this picture of spirituality. And, quite frankly, such a view of spirituality actually promotes sin. Because this view allows me to take fleshly detours all I want: as long as I just confess my sins afterward, I'm spiritual again. Further, you really can't base this view of spirituality on 1 John 1. Notice what John says in 1Jn 1:7: "but if we walk in the light as he himself is in the light, we have fellowship with each other, and the blood of Jesus his Son cleanses us from all sin." To walk in the light is not to live without sin: otherwise, the blood of Jesus would not be needed to cleanse us while we are walking in the light. All the verbs in this verse are present tense. The force seems to be that while we are walking in the light the blood of Jesus is cleansing us from our sins. This text is not, therefore, speaking of being "in fellowship" and "out of fellowship" on a moment-by-moment basis. If "light" means "exposure," this would mean that one second we're admitting that we're sinners, and denying it the next. Such a view is neither true to life nor to the scriptures. But if "light" means honesty and integrity and transparency, then to walk in the light is not absolute holiness. But it is the necessary prerequisite to holiness. (Honest to God! Or, God is not a Pit Stop 1 John 15-10) J Ligon Duncan says…that the way we manifest true fellowship with the living God is: we walk in the light--that is, we pursue holiness. We fellowship with one another. That is, we are mutually accountable to one another; we recognize the importance of the means of grace and fellowship with the body of Christ, and we don’t take lightly separating ourselves from the church of the Lord Jesus Christ. Hiebert emphasizes that this fellowship with one another (allelon)…is the result of believers’ mutual walk in the light, and is “a gauge and a sign of the divine fellowship.” He who consistently has trouble maintaining fellowship with others walking in the light should examine his own claim of fellowship with God. (1 John 1:5-2-6 Exposition) (Bolding added for emphasis). Plummer… also agrees that the fellowship being described is primarily horizontal fellowship - believer to believer - writing that fellowship one with another… 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 Augustine and others, desiring to make this verse parallel to 1Jn 1:6, 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). (1 John 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. KOINONIA - 17V - contribution(2), fellowship(12), participation(2), sharing(3). Acts 2:42; Rom. 15:26; 1 Co. 1:9; 1 Co. 10:16; 2 Co. 6:14; 2 Co. 8:4; 2 Co. 9:13; 2 Co. 13:14; Gal. 2:9; Phil. 1:5; Phil. 2:1; Phil. 3:10; Phlm. 1:6; Heb. 13:16; 1 Jn. 1:3; 1 Jn. 1:6; 1 Jn. 1:7 One another (240)(allelon) is a reciprocal (= shared, felt, done by each to the other) pronoun which means each other, reciprocally or mutually (Negative sense Mt 24:10). Root meaning: reciprocal interaction — “one another,” “each other,” “mutually.” Allelon is a reciprocal pronoun, expressing mutual relationship and shared responsibility within the body of Christ. It always points both directions — I toward you and you toward me. It assumes connection, not independence; interdependence, not isolation. Prominent especially in Paul’s epistles, 1 John, and Hebrews. Commonly used with verbs commanding mutual love, service, encouragement, forgiveness, humility, and unity. “One another” is the pulse of Christian life. It is where doctrine becomes devotion and belief becomes belonging. The church is not a collection of isolated saints but a communion of interwoven souls. Christianity is a ‘we-faith,’ not a ‘me-faith.’ “Allēlōn transforms Christianity from a solo climb into a shared ascent. No believer is meant to walk alone; our strength is found shoulder to shoulder, heart to heart, and grace to grace. ALLELON - Reflects the Triune God God Himself Who exists in eternal “one-anotherness” — Father, Son, and Spirit in perfect love and fellowship. The church, made in His image, mirrors this divine reciprocity. Defines the Church’s Nature = Christianity is not an individual achievement but a corporate identity (Ro 12:5) Counters the Spirit of Individualism - Allēlōn dismantles the myth of the self-sufficient believer. A “lone-ranger Christian” is as unnatural as a severed hand claiming to function apart from the body (1 Cor 12:14–27). Demands Intentional Investment - “Consider one another” implies attention and action — noticing others’ spiritual needs and creatively meeting them. SOME GENERAL PRINCIPLES RELATED TO ALLELON Faith falters in isolation but flourishes in interaction. Grace grows best in the greenhouse of ‘one another.’ Believers belong before they behave; community precedes conformity. Christianity is not a solo act but a symphony of surrendered hearts. We were never meant to go it alone, but to grow it together. The church thrives when “one another” is more than words—it’s a way of life. The strength of the saints is found in their togetherness. Vine writes that allelon is "a reciprocal pronoun in the genitive plural, signifying of, or from, one another (akin to allos, another [of the same kind in contrast to heteros]) e.g., Mt. 25:32; Jn 13:22; Acts 15:39; 19:38; 1Co 7:5; Gal 5:17; the accusative allēlous (Same root pronoun allelon - the "-ous" identifies it as in the accusative case) denotes “one another,” e.g., Acts 7:26, lit., ‘why do you wrong one another?’; 2Th 1:3; in Ep 4:32 Col. 3:13, e.g., “each other;” in 1Th. 5:15, “one (toward) another”; the dative allēlois denotes “one to another,” e.g., Lk 7:32 (Vine's Expository Dictionary) Balz and Schneider add that…The understanding of allelon in the NT is unproblematic; the translation each other or mutually is sufficient for every instance. Rarely are two individual persons meant (Lk 23:12; 24:14, 17, 32; Acts 15:39; 1Cor 7:5). Mt 25:32 speaks of the separation of all people from each other into two groups. A personalization is present in Ro 2:15 (literally: the thoughts accuse or defend among themselves), as in Gal 5:17 (flesh and Spirit “are opposed to each other”). Otherwise allelon is used in connection with groups of persons who are in some way peers and with reference to relationships within a homogeneous group in order to express communication with or, sometimes, negative conduct toward, each other. (It never refers to the relationship of Jesus to His disciples or of Christ to His people; on the other hand, and significantly, it is used with reference to Paul and the Church in Ro 1:12.) Of theological relevance here is the use of allelon primarily in the description of the (obligatory) conduct of Christians in the community toward each other, with emphasis on mutuality and culminating in the love commandment… (1Th 3:12; 2Th 1:3) or… (John 13:35). The addition of kai eis pantas (1Th 3:12; cf. 5:15) shows that by his use of allelon Paul makes the love which members of the Church are to have among themselves the top priority (cf. also Gal 6:10). But neither there nor in the Johannine texts (esp. Jn 13:34, 35.; 15:12, 17; 1Jn 3:23; 4:7, 11, 12) is the comprehensive commandment to love one’s neighbor made more narrow by the qualifying allelon. (Exegetical Dictionary of the New Testament) “One another (allelon)” distills the essence of the Christian life — mutual love flowing from shared grace, turning isolated believers into an interdependent body that grows together toward Christlikeness. Related Study - Study the "one anothers" - most positive, some negative (As an aside, note that many of these "one another's" are issued as commands, not suggestions! But remember that our obedience to divine commands is based on enablement by the Spirit, not effort by self! You are under grace not law. Law says "love one another", and under the New Covenant we are enabled by the Spirit to truly, supernaturally "love one another"! To repeat - Do not try to obey this command in your own strength or supposed adequacy! cp 2Cor 3:5, 6+) Allelon - 100x in 94v in NT - translated (NAS95) - another(1), each(1), each other(1), one another(90), one another's(2), other's(1), themselves(1), together*(2), yourselves(1). Mt 24:10; 25:32; Mark 4:41; 8:16; 9:34, 50; 15:31; Luke 2:15; 4:36; 6:11; 7:32; 8:25; 12:1; 20:14; 23:12; 24:14, 17, 32; John 4:33; 5:44; 6:43, 52; 11:56; 13:14, 22, 34, 35; 15:12, 17; 16:17, 19; 19:24; Acts 4:15; 7:26; 15:39; 19:38; 21:6; 26:31; 28:4, 25; Ro 1:12+, Ro 1:27+; Ro 2:15+; Ro 12:5+, Ro 12:10+, Ro 12:16+; Ro 13:8+; Ro 14:13+, Ro 14:19+; Ro 15:5, 7+, Ro 15:14+; Ro 16:16+; 1Co 7:5; 11:33; 12:25; 16:20; 2Cor 13:12; Gal 5:13, 15, 17+, Gal 5:26+; Gal 6:2; Eph 4:2+, Ep 4:25+, Eph 4:32+; Eph 5:21+; Phil 2:3+; Col 3:9+, Col 3:13+; 1Th 3:12+; 1Th 4:9+, 1Th 4:18+; 1Th 5:11+, 1Th 5:15+; 2Th 1:3; Titus 3:3+; Heb 10:24+; Jas 4:11; 5:9, 16; 1Pe 1:22+; 1Pe 4:9+; 1Pe 5:5+, 1Pe 5:14+; 1Jn 1:7; 1Jn 3:11, 23; 4:7, 11, 12; 2 John 1:5; Rev 6:4+; Rev 11:10+ “One another” (allelon) captures the core of Christian fellowship, reminding us that faith flourishes in community, not in solitary religion. “One another” (allelon) exposes the folly of self-sufficient spirituality and calls believers to shared life, mutual care, and humble interdependence. “One another” (allelon) is the vocabulary of belonging—the grammar of grace that binds believers together in love. “One another” (allelon) dismantles the myth of the independent Christian and builds the reality of the interdependent body. “One another” (allelon) turns Christianity from a private pursuit into a shared pilgrimage. “One another” (allelon) reveals that isolation weakens faith, but fellowship strengthens it. “One another” (allelon) is the pulse of the church’s life—the rhythm of reciprocal love that keeps the body healthy and whole. “One another” (allelon) reminds us that Christianity is not a solo performance but a symphony of surrendered hearts. ILLUSTRATIONS: The Redwoods of Faith - The mighty California redwoods soar hundreds of feet high, yet their roots run shallow. What keeps them standing through storms is not depth but interconnection—their roots intertwine underground, each tree holding the others upright. ➡ So it is with believers. “One another” (allelon) is the root system of the church: unseen, intertwined, and indispensable. The Chain Link - A chain is only as strong as its links are connected. Each link bears the pull of the others. ➡ Christ designed His church as a living chain—linked by love, strengthened by service, sustained by shared grace. The Flock and the Shepherd - A single sheep that wanders off is easy prey. But the flock, gathered under the Shepherd’s eye, moves safely together.➡ We need “one another” not just for comfort but for survival. Isolation invites attack; community ensures protection. The Fabric of Fellowship - The church is like a tapestry—each thread alone is weak, but woven together they create strength and beauty.➡ The “one anothers” are the stitches that bind the fabric of faith. The Candle Circle - One candle may flicker in the wind, but when candles are placed close together, their combined flame burns brighter and steadier. ➡ So love strengthens love, and faith steadies faith—one believer’s light rekindles another’s. The Blacksmith’s Sparks - When iron strikes iron, sparks fly—and both blades grow sharper.➡ “As iron sharpens iron, so one man sharpens another” (Prov 27:17). Holy friction refines holiness; the fellowship of allelon forges spiritual steel. The Gears in a Clock - Each gear in a clock turns another; none moves alone.➡ When one part fails, the whole mechanism loses rhythm. The “one anothers” are God’s gears of grace—each life moving others toward divine purpose. The Body Analogy (1 Cor 12) - Paul’s image of the body captures allelon perfectly: the eye needs the hand, the head needs the feet. ➡ Every part depends on the others; independence is an illusion in the Body of Christ. The Greenhouse Effect - Plants grow faster and healthier in a greenhouse, where warmth and humidity are shared. ➡ So spiritual growth thrives in the warmth of Christian community—where encouragement and accountability create the right climate for grace. The Mason’s Wall - Each stone depends on those beside it for stability.➡ The mortar of “one another” love binds believers into a temple fit for the Master Builder (Eph 2:21). Remove one stone, and the wall weakens. The Pilgrims on the Path 🚶♂️🚶♀️ - Two travelers help each other along the road — sharing water, bearing burdens, watching for danger. ➡ The Christian journey is a shared pilgrimage. “One another” turns the lonely road into a living fellowship. One of the better known uses of allelon (used twice) is by James in his charge… Therefore (= "term of conclusion" > See context = Jas 5:14, 15), confess (present imperative = command to make this your practice - keep the context in mind and see our need to depend on the Holy Spirit to obey) your sins to one another (allelon), and pray (Also present imperative see our need to depend on the Holy Spirit to obey) for one another (allelon) so that (term of conclusion) you may be healed. The effective (energeo in present tense = continually working) prayer (deesis) of a righteous (dikaios) man can accomplish much (More literally "very strong is a working supplication of a righteous man" or "is very powerful in its working"). (James 5:16+) “The Bond of One Another” We are not meant to walk alone, But heart to heart and stone by stone; Grace builds its house where lives entwine, And love makes fellowship divine. “The Music of We” No solo saint can sing the score— The choir of grace requires more; Each voice completes what one begins, Till heaven’s harmony resounds within. Tied by Tender Cords One heart may falter, two may stand, When knit by Christ’s commanding hand; Faith finds its strength, hope burns much brighter, When love’s cords bind believer to believer tighter. Where One Another Dwells In “one another” life is found— The place where self gives sacred ground; The cross unites, the Spirit blends, And stranger souls become close friends. Faith breathes best in fellowship. Grace grows where hearts gather. Love lingers longer when shared. Isolation starves; interaction strengthens. ILLUSTRATION OF WALKING IN THE LIGHT AND FELLOWSHIP - A group of church members were discussing their new pastor. "For some reason," said one man, "I really don't feel at ease with him. I believe he's a good man, all right—but something seems to stand between us." Another member replied, "Yes, I think I know what you mean. I used to have that same problem with him, but now I don't have it anymore. The pastor and I have great fellowship." "What did he do to make things better?" "He didn't do anything," said the friend. "I did the changing." "You did the changing?" "Yes, I decided to be open and honest about things, the way our pastor is. You see, there isn't one stain of hypocrisy in his life, and there was so much pretending in my life that we just didn't make it together. He and I both knew I was a phony. Since I've started to live an honest Christian life, everything is better." (BORROW Pause for power : a 365-day journey through the Scriptures) AND THE BLOOD OF JESUS HIS SON CLEANSES US FROM ALL SIN: kai to aima Iesou tou huiou autou katharizei (3SPAI) hemas apo pases hamartias: NOTE: CLICK HERE FOR THIS PASSAGE IN MORE THAN 60 ENGLISH VERSIONS IN BIBLEGATEWAY and the: 1Jn 2:1,2 5:6,8 Zec 13:1 Jn 1:29 1Co 6:11 Eph 1:7 Heb 9:14 1Pe 1:19 Rev 1:5 7:14 1 John 1 Resources CAUSE/EFFECT OF WALKING IN THE LIGHT And - Introduces the added effect or result that is associated with believers who are walking in the light. In a sense this is really a "cause/effect" because the cause (continual cleansing with the blood of Jesus) enables the effect (walking in the light, in fellowship with other saints). The blood of Jesus His Son cleanses us - What does walking in the light have to do with this great truth? What happens to our sensitivity to sin when we walk in the light? Clearly, light exposes or reveals sin. It follows that while our walk does not produce cleansing per se, it does make us continually aware of our need for divine cleansing. Light exposes sin (John 3:19, 20, 21) and the believer continually walking in the light will have an enhanced consciousness of how far they miss the mark of God's good and acceptable and perfect will and how continually great is their need for the cleansing power of the blood of Jesus God's Son.
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Vincent - Word Studies) WE ARE DECEIVING OURSELVES: heautous planomen (1PPAI): deceiving: 1Co 3:18 Gal 6:3 2Ti 3:13 Jas 1:22,26 2Pe 2:13 1 John 1 Resources DECEIVED BY SELF! We are deceiving ourselves - More literally "We continually lead ourselves astray." We continually delude our own souls! The ironic twist is that these individuals can deceive themselves but not deceive others who know them! And is not this true about sin in general, for the writer of Hebrews says that sin is intrinsically deceptive (Heb 3:13-note). In fact, "Sin keeps us from knowing the true nature of sin… To understand the deceitfulness of sin, compare its promises and its payments." (Blanchard) "Sin enough and you will soon be unconscious of sin." (O. Chambers) O for the convicting ministry of the Holy Spirit to continually perform His miraculous work to reveal and uncover our sins to us that we might confess them to God, lest they continue to fester and pollute and defile our soul! Deceiving - KJV translates it deceive which suggests a one time event. The present tense as discussed below speaks of this as an ongoing deception. W A Butler rightly said that "It is among the most potent of the energies of sin, that it leads astray by blinding, and blinds by leading astray." Augustine wrote that "Before God can deliver us we must undeceive ourselves." Comment: How do we "undeceive ourselves?" Without the Spirit's enabling power, we can do nothing that pleases God, but when we yield to His convicting ministry (Jn 16:8), we are led (even that enabled by Him giving us the desire and power! - Php 2:13-note, cp Ezek 36:27) to confess our sins and we are thereby "undeceived", as it were! (Compare 1John 1:9 = confession of sin = the "antidote" for denial of sin!) Deceiving (4105)(planao from plane which describes "a wandering" and gives us our English word "planet") means literally made to wander and so to go (active sense) or to be led (passive sense as of sheep in Mt 18:12-13) astray. Brooke writes that planao "always suggests the idea of leading astray from the right path (cf. 1Jn 2:26, 3:7; Jn. 7:12; Rev 2:20, 12:9, etc.). The mistake must have fatal consequences until we lead ourselves back into the way of truth." (A Critical and Exegetical Commentary on the Johannine Epistles) James indicates what deceit involves declaring that "if any among you strays from the truth… " Planao involves straying from the truth. Westcott adds that the idea of the straying is "not of misconception in itself, but of misconduct. Such going astray is essentially ruinous." The related words (cognate terms) are used of the false Christs and prophets (Mt 24:4-5; Rev 2:20; 13:14; 19:20; compare 1Jn 4:6; 2Jn. 7); of Satan (Rev 12:9; 20:3ff), of Babylon (Rev 18:23), of Balaam (Jude 11). See the related resource Illustrations of the deceitfulness of sin! Literal wandering is described in Hebrews 11:38+. Straying in the spiritual sense occurs when one does not adhere to the truth (James 5:19) and/or forsakes the right way (see 2 Peter 2:15+). Spiritual wandering is the sense in First John. John uses the present tense indicating that these individuals are continually causing themselves to err from the straight and true way. The active voice underscores the idea that these individuals are making an active, volitional choice to err from the right way, the highway of truth and holiness. In short these sin deniers are practicing willful self deception! John adds the reflexive pronoun (heautous) to emphasize that the action (deception) is directed or turned back on these individuals themselves. For example, "in the sentence that man thinks a great deal of himself, the pronoun himself is reflexive" (Collins English Dictionary). The erring is all our own doing! We are responsible for the error. No excuses! Hiebert notes that "Planao implies serious departure from the truth. In Matthew 24:5 Jesus used the term of the coming false teachers; in Revelation it depicts the work of Satan, the arch deceiver (Rev 12:9; 13:14; 20:3, 8, 10). Such self-deception ("we have no sin") is possible only through a willful rejection of the evidence concerning one’s inner nature as a fallen human being. (1 John 1:5-2-6 Exposition) Westcott adds "We know that the assertion which we make is false (pseudometha); and, more than this, we persuade ourselves that it is true." Plummer puts it this way - We do for ourselves what Satan, the arch-deceiver (Rev 12:9, Rev 20:10) endeavors to do for us! The active (planao) is frequent in John, especially in the Revelation (1Jn 2:26, 1Jn 3:7; Rev. 2:20, Rev 12:9, Rev 13:14, Rev 19:20, Rev 20:3, Rev 20:8, Rev 20:10). An examination of these passages will show that the word is a strong one and implies serious departure from the truth: compare John 7:12 (where Jesus' opponents declared "He leads the multitude astray.") (1 John 1 Commentary) A E Brooke writes that the phrase are deceiving ourselves "emphasizes the agent’s responsibility for the mistake. The evidence is there; only willful blindness refuses to accept it. We have no excuse for the sin which we “have,” in spite of our denial of the fact. (A Critical and Exegetical Commentary on the Johannine Epistles) Alexander - To think of ourselves as sinless is not merely to err or to be deceived, but to lead ourselves astray. We are willfully blind to what is in us. The light is shining, but we are like a man who pulls down the blinds and sits in a self-made darkness. The truth which is Christ Himself (Jn. 14:6), who is also the light, is not in us and so we are blind to our sin. Matthew
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Vincent comments that… This form of expression ("have ______") occurs frequently in the New Testament, to denote the possession or experience of (Ed: "fill in the preceding blank" with one of the following) virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. (Ed: This is why it is significant!) For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question… to have sorrow is more than to be sorrowful. In Mt 17:20, Christ does not say if you believe, but if you have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (Jn 13:35; 1Jn 4:16); have peace (16:33); have trust (2Cor 3:4); have boldness (Heb 10:19; 1Jn 2:28). Comment: And so it follows that in 1John 1:8 to "have no sin" is a stronger way of saying it than if John had used the verbal phrase "not sinned". Does this make sense? John's point is that these individuals are saying in the strongest way in the Greek that they have no sin! John wants to make sure we understand that point. W Hall Harris has an added note on John's expression "have… sin" (Greek = echo + hamartia) writing that "The use of echō + hamartia is an expression peculiar to the Gospel of John and 1 John in the New Testament (Ed: However, see Vincent below where he mentions some variations in 2Cor 3:4, Heb 10:19). On the analogy with other constructions in 1 John where echō ("have") governs an abstract noun (e.g., "have seen" in 1Jn 1:3, "have fellowship" = 1Jn 1:6-7, "have confidence" = 1Jn 2:28, "has hope" = 1Jn 3:3, "has eternal life" = 1Jn 3:15, "has eternal life" = 1Jn 3:21, "have come to know… have believed" = 1Jn 4:16, "have confidence" 1Jn 4:17, "has the Son, has the life" = 1Jn 5:12 "have eternal life" = 1Jn 5:13) it would appear that a state is involved, which in the case of hamartia (sin in 1Jn 1:8) would refer to a state of sin. The four times the expression echō + hamartia occurs in the Gospel of John (Jn 9:41, 15:22, 15:24, 19:11) all refer to situations where a wrong action has been committed or a wrong attitude has already existed, resulting in a state of sin, and then something else happens which further emphasizes the evil of that action or attitude. Here in 1 John 1:8 the sense appears to be the same. The author is addressing people who have sinned (resulting in a state of sin), warning them that they cannot claim to be free from the guilt of that sin. (1 John 1:5-22: Exegetical Commentary) The UBS Handbook adds that the phrase "have… sin" "refers to inner possession, and shows a person to be in a certain condition, or to have a certain emotion, which influences him continually. Thus “to have sin” means that one has the source and principle of sin in oneself, and is continually dominated by it." SIN: A KEYWORD IN FIRST JOHN Sin (Hamartia) is a key word in First John occurring 17 times -- 11x = "sin" singular; 6x = "sins" plural - 1Jn 1:7, 8, 9 (twice), 1Jn 2:2, 12; 3:4, 5, 8, 9; 4:10; 5:16 (2x), 1Jn 5:17 (2x). No sin - In addition to using the stronger phrase echo + hamartia ("have… sin"), John also uses the stronger Greek negative (ou) ("have no sin") to indicate that these individuals are strongly claiming that they have (absolutely) no sin. Joseph Hall gives an apt description of these individuals noting "How easily sin gets into the heart; how hardly it gets out of the mouth." Barnhouse observes that "The tragic thing about this doctrine (if we say we have no sin) is that once people believe themselves free from sin, they believe that what they do is not sin. Thus they have low views of the holiness of God and the sinfulness of sin." Charles Spurgeon once described a woman who claimed to be without sin and past sinning, until someone stepped on her toe, and as Spurgeon describes it "her sinless perfection departed her like the morning dew." Matthew Henry emphasizes that saints still sin noting that "The best of saints may be tempted to the worst of sins." John Ker puts it this way - "This is one of the sorest trials of a renewed life, that it is built over dark dungeons, where dead things may be buried but not forgotten, and where through open grating rank vapours still ascend." (WOE!) Sin is man's declaration of independence from God. Sin (noun) (266)(hamartia) literally conveys the idea of missing the mark. Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." F F Bruce described sin when he wrote that… There is something in man—even regenerate man—which objects to God and seeks to be independent of Him. John Bunyan wrote that… Sin is the dare of God's justice, the rape of his mercy, the jeer of his patience, the slight of his power and the contempt of his love. Spurgeon on sin… Sin drives men mad. Against their reason, against their best interests, they follow after that which they know will destroy them. It is not the nature of sin to remain in a fixed state. Like decaying fruit, it grows more rotten. The man who is bad today will be worse tomorrow. Sin is a thief. It will rob your soul of its life. It will rob God of his glory. Sin is a murderer. It stabbed our father Adam. It slew our purity. Sin is a traitor. It rebels against the king of heaven and earth. The related verb hamartano, means to miss a mark, as when a warrior throws his spear and fails to strike his adversary, when a traveler misses his way, when a poet selects a subject which it is impossible to treat poetically or when he seeks to attain results which lie beyond the limits of his art. In the classic literature, hamartia mainly conveys the idea of failing to attain in any field of endeavor. In the moral/ethical realm, hamartia conveys the idea of missing the right, of going wrong. There are generally two schools of thought on what John is saying. Some interpret "have no sin" as the assertion that we have no sinful nature, that we are not fallen creatures, that we are essentially good as human beings. In support of this thought is that in the Greek text sin is singular and also lacks the definite article (i.e., "the" in Greek), which many commentators interpret as pointing to the fact that the John intends to refer to the sin nature, not to the commission of individual acts of sin.
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Vincent - Word Studies) Wuest agrees with MacDonald that "Sin here is the nature, not the act, and for two reasons; the word is without the article, and such a construction in Greek emphasizes nature, quality, and because the word is singular…John again combats the Gnostic heresy which held that we do not have any principle of sin within us, since matter is evil and the soul is not contaminated by sinful flesh… Here we have the heresy of the eradication of the totally depraved nature during the earthly life of the Christian. The heresy of perfectionism and of the eradication of the evil nature is the present day form of this problem of the indwelling sinful nature. (Eerdmans Publishing - used by permission) Vine interprets sin in 1Jn 1:8 not as "the committal of sin… but the principle of sin; yet not merely what is called original sin, but sin in the general sense, sin of every description." David Smith in The Expositor's Greek Testament explains sin as our "inherent corruption" noting that "Our natures are poisoned, the taint of sin is in our blood. Grace is the medicine, but recovery is a protracted process. It is begun the moment we submit ourselves to Christ (Ed: This moment describes the one time event of justification), but all our lives we continue under treatment (Ed: This describes progressive sanctification, God the Spirit is the "Physician" and grace is His "medicine"!) (1 John 1 Commentary) Some writers such as Henry Morris interpret their claim as representative of "The heresy of perfectionism (Ed: See also David Smith in the 1 John 1 Commentary)--that is, the claim that our sin-nature has been completely eradicated so that we no longer commit sin--is self-deception. It is related to the Gnostic heresy of the time which claimed that the soul had been set free from one's sinful flesh." (Defender's Study Bible) Plummer takes a very reasonable "middle of the road" interpretative stance on "have no sin" - There is no need to inquire whether original (our depraved sin nature inherited from Adam) or actual sin (individual sins one commits) is meant: the expression is quite general, covering sin of every kind. Only One human being has been able to say ‘The things pleasing to God I always do’; ‘Which of you convicts Me of sin?’; ‘The ruler of the world has nothing in Me’ (John 8:29, 46, 14:30). The more a man knows of the meaning of ‘God is light’, i.e. the more he realizes the absolute purity and holiness of God, the more conscious he will become of his own impurity and sinfulness (Ed: Amen!): compare Job 9:2, 14:4, 15:14, 25:4; Pr. 20:9; Eccl 7:20. (1 John 1 Commentary) A E Brooke is similar to Plummer writing that "Sin is the principle of which sinful acts are the several manifestations. So long as a Christian commits sins, sin is an active power working in him; and its power still remains after the forgiveness of sins… ." (A Critical and Exegetical Commentary on the Johannine Epistles) Comment: See the table summarizing the Apostle Paul's growing awareness of his sinful state as he grew closer to Jesus the pure Light of the world! James Montgomery
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Vincent - Word Studies) John Stott - The second claim of the heretics was one stage worse than the first, namely to be without sin, ‘to be sinless’, (NEB). The first heretical claim at least appeared to concede the existence of sin, while denying that it had the effect of estranging the sinner from God. Now the very fact of sin is denied. These people cannot benefit from the cleansing effects of the blood of Jesus because they claim to be without sin. ‘Sin’ is again in the singular and refers to the inherited principle of sin or self-centredness. The heretics are now saying that, whatever their outward conduct may be, there is no sin inherent in their nature. Perhaps they asserted that in those enlightened with gnōsis the sinful nature was eradicated, and claimed a kind of sinless perfection, as some still do today. Alternatively, John is referring to the Gnostic subtlety that sin was a matter of the flesh and did not touch or defile the spirit. Whatever their exact pretensions, John repudiates it. To claim that we have no sin means that we deceive ourselves, that is, we are self-deceived rather than deliberate liars, and the truth is not in us. Not only do we fail to live by the truth (v. 6); we are void of it. For if it did indwell us we should inevitably be aware of our sinfulness. John’s affirmation is equally applicable today to those who deny the fact or guilt of sin by seeking to interpret it solely in terms of physiological, psychological or social causes. (BORROW The Epistles of John : an introduction and commentary) Bishop J C Ryle in his article "Are You Born Again?" has a practical application… Are you born again? This is one of life's most important questions. Jesus Christ said, "Except a man is born again, he cannot see the kingdom of God" (John 3:3).It is not enough to reply, "I belong to the church; I suppose I'm a Christian." Thousands of nominal Christians show none of the signs of being born again which the Scriptures have given us—many listed in the First Epistle of John. No Habitual Sinning - "No one who is born of God will continue to sin" (1 John 3:9). "We know that anyone born of God does not continue to sin" (1Jn 5:18). A person who has been born again, or regenerated, does not habitually commit sin. He no longer sins with his heart and will and whole inclination. There was probably a time when he did not think about whether his actions were sinful or not, and he did not always feel grieved after doing evil. There was no quarrel between him and sin; they were friends. But the true Christian--hates sin, flees from it, fights against it, considers it his greatest plague, resents the burden of its presence, mourns when he falls under its influence, and longs to be completely delivered from it. Sin no longer pleases him, nor is it even a matter of indifference to him; it has become a horrible thing which he hates. However, he cannot eliminate its presence within him. If he said that he had no sin, he would be lying (1John 1:8). But he can say that he hates sin--and that the great desire of his soul is not to commit sin at all. He cannot prevent bad thoughts from entering his mind, or shortcomings, omissions, and defects from appealing in both his words and his actions. He knows that "we all stumble in many ways" (James 3:2). But he can truly say, in the sight of God, that these things cause him grief and sorrow, and that his whole nature does not consent to them. What would the apostle say about you? Are you born again? (Are You Born Again) (See also Are You Regenerate) Anyone who professes to be a Christian, but who does not live in truth, is either deceived or a deceiver. Jim Bomkamp lists the following indicators or marks of a genuine believer from John's first chapter… 1. Walks in the light - 1Jn 1:6 2. Has fellowship with other Christians who walk in the light - 1Jn 1:7 3. Believes he has a sin nature - 1Jn 1:8 4. Occasionally sins - 1Jn 1:10 (see 34 Marks of a True Christian in 1 John). IS PERFECTION POSSIBLE? 1 John 1:8 - John MacArthur The false doctrine of perfectionism teaches that there is some point following conversion when the believer’s sin nature is eradicated. But according to today’s verse and especially in the apostle Paul’s treatment of the subject in Philippians 3:12–16, perfection in this life is only a goal, not an achievement. We must pursue it, but we’ll never attain it while on earth. Paul denied perfectionism by calling us to pursue a prize that can be fully obtained only in heaven. He confessed that he himself had not reached perfection—and he wrote to the Philippians nearly thirty years after his conversion! He was perhaps the most committed Christian who ever lived. If after thirty years he wasn’t perfect, certainly none of us should claim to be. James Smith - A UNIVERSAL CHALLENGE. "Who can say, I have made my heart clean?" (Prov. 20:9). This clearly implies that— 1. The heart needs cleansing. "If we say that we have no sin we deceive ourselves" (1 John 1:8). The heart is deceitful above all things. There is none that doeth good, no, not one. "They that are in the flesh cannot please God" (Rom. 8:8). The carnal mind is enmity against God. 2. No man can make his own heart clean. "Who can bring a clean thing out of an unclean? Not one" (Job 14:4). Outward reformation is but the whitening of the sepulchre, ornamenting a charnel-house, painting the dead. "Marvel not that I said unto thee, Ye must be born again." That which is born of the flesh is flesh. 3. The Lord alone can cleanse the heart. "There is nothing too hard for the Lord." "Create in me a clean heart, O Lord, and renew a right spirit within me" (Psa. 51:10). "If we confess our sins, He is faithful and just to cleanse us from all unrighteousness" (1 John 1:8, 9). The heart may be cleansed as a fountain, like the stream at Jericho, by the putting in of the new cruse of the Spirit, with the salt of the Word of God (2 Kings 2:20, 21). Warren
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Vincent comments that "The two words, faithful and righteous, imply each other. They unite in a true conception of God’s character. God, who is absolute rightness, must be faithful to His own nature, and His righteous dealing with men who partake of that nature and walk in fellowship with Him, is simply fidelity to Himself. “Righteousness is truth passing into action” (Westcott). ( Vincent - Word Studies) Brooke - God’s faithfulness is shown in the fulfilment of His promises. He is just, in that, in spite of men’s failures to fulfill their obligations, He remains true to the covenant which He made with them; and this includes forgiveness on certain conditions. (A Critical and Exegetical Commentary on the Johannine Epistles) QUESTION - What does it mean that God is faithful (1 Corinthians 1:9)? ANSWER - Paul often includes a note of thanksgiving in his letters, and 1 Corinthians 1:9 concludes his thanksgiving in his letter to Corinth with these words: “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.” Here, Paul glorifies God for the spiritual blessings and gifts bestowed upon the church of Corinth (verse 7) and affirms his trust in God to uphold them steadfastly until the end (verse 8). In this context, Paul’s trust stems from God’s faithfulness, the solid foundation for all believers. The Greek word translated as “faithful” is pistos, which also conveys the concept of being trustworthy. Therefore, when Scripture declares that God is faithful, it signifies His trustworthiness. When God makes a promise, it is unwavering. God’s trustworthiness hinges on His attributes, specifically His love, justice, and holiness. He will not break His promise. The fact that God is faithful is readily seen in the Old Testament. For instance, God promised Abraham, who was initially childless, that “all people on earth will be blessed through you” (Genesis 12:3). Despite seemingly impossible challenges, God fulfilled His promise by giving Abraham Isaac (Genesis 21:12). Through Isaac came Jacob, the forefather of Israelites, through whom the Messiah came, bringing the blessing of salvation to all nations, both Jews and Gentiles (see Galatians 3:6–9). Another example of God’s faithfulness is His covenant with King David: “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16). The Davidic Covenant appeared endangered by Solomon’s unfaithfulness (1 Kings 11:1–13), by Athaliah’s murderous rampage (2 Kings 11:1–3), and the Babylonian exile (2 Kings 24:8–17), but God was faithful. The promise to David is fulfilled in Christ, the Messiah (Luke 1:32–33). These examples prove God’s trustworthiness even when things seem unlikely. We understand God’s faithfulness more when we know His character, revealed in His Word. Paul boldly proclaimed God’s faithfulness, especially in regards to our salvation. It is due to God’s faithfulness that Paul is assured that “he will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ” (1 Corinthians 1:8). The church at Corinth faced numerous issues, including sexual immorality (1 Corinthians 5:1–2), factions (1 Corinthians 1:10–13), misunderstandings concerning the resurrection (1 Corinthians 15:12), possible misuse of spiritual gifts (chapter 14), and spiritual immaturity (1 Corinthians 3:1–3). Paul handled these issues, sometimes with stern rebuke, but he never questioned the salvation of the church, and he believed God would sustain them till the end. In the epistle to Rome, Paul expressed a similar sentiment: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39). God’s faithfulness in accomplishing His promises gives us confidence in Him and allows us to join in Jude’s doxology: “To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen” (Jude 1:24– 25). Related Resources: Faithfulness - short discussion of God's Attribute Righteous - short discussion of God's Attribute What does it mean that He who promised is faithful (Hebrews 10:23)? How could Jeremiah say, “Great is your faithfulness” (Lam 3:23)? How can I learn to trust in the faithfulness of God? | GotQuestions.org TO FORGIVE US OUR SINS AND TO CLEANSE US FROM ALL UNRIGHTEOUSNESS: hina aphe (3SAAS) hemin tas hamartias kai katharise (3SAAS) hemas apo pases adikias: To forgive - Lev 5:6, 2Chr 7:14. Ps 130:4. Hos 14:4. Mt 6:14, 15. Col 2:13 Our sins - Is 59:2. Lk 15:18. Ro 3:23-26 Cleanse: 1Jn 1:7 Ps 19:12 Ps 51:2 Jer 33:8 Ezek 36:25, 37:23 1Co 6:11 Eph 5:26 Titus 2:14 Unrighteousness: 1Jn 5:17 1 John 1 Resources Related Passages: 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 (katharizo in present tense) us from all sin. Psalm 19:12 Who can discern his errors? Acquit me of hidden faults. Psalm 51:2 Wash me thoroughly from my iniquity And cleanse (Lxx = katharizo) me from my sin. 1 John 5:17 All unrighteousness is sin, and there is a sin not leading to death. Titus 2:14 who gave Himself for us to redeem us from every lawless deed, and to purify (katharizo) for Himself a people for His own possession, zealous for good deeds. ONE CONFESSION TWO BENEFITS! To forgive (aphiemi) us our sins (hamartia) and to cleanse (katharizo) us from (apo) all unrighteousness (adikia) - This truth should provide powerful motivation to confess our sins for confession brings forgiveness and cleansing. Forgiveness is remission of sin's guilt and punishment, and cleansing is remission of sin's defiling pollution. The English translation does not pick up the Greek conjunction hina which normally introduces a result (or purpose clause). In this case the cause is confession of sins which is associated with a "double result" regarding the sins. Note the repetition of the pronoun (us…us) which implies personal forgiveness and personal cleansing. I like the way G Campbell Morgan described it in his excellent little book Discipleship writing "Sin as actual transgression in the past, must be pardoned, and sin as a principle of revolution within must be cleansed." Vine notes that "while remission (forgiveness) has reference to sinful acts, cleansing from unrighteousness has to do with the personal character of the sinner. There is thus a double result of confession, deliverance from the guilt of sin, and purification from its pollution. Hiebert explains the "double result" of confession - Sins not only break fellowship with God but they also leave a person guilty and subject to punishment. But when a person confesses sins to God, He graciously acts to “forgive” (literally, to “send away" or "dismiss”) them as a definite act. God removes the guilt and restores the fellowship. The clause “and to cleanse us from all unrighteousness” states God’s further act of cleansing or purifying believers from the pollution of their sins. Sins make believers "spiritually dirty" as well as guilty before God (Ed: Can't we all identify with this picture? When I have willfully sinned against light and grace, I feel filthy rotten and completely dirty!). Vine - That God forgives and cleanses, and is righteous in doing so (and He can never be anything else but righteous), is a mark of His faithfulness to His own character. William MacDonald emphasizes the "conditions" believers must fulfill in order to claim the promise of forgiveness and cleansing "In order for us to walk day by day in fellowship with God and with our fellow believers, we must confess our sins: sins of commission, sins of omission, sins of thought, sins of act, secret sins, and public sins. We must drag them out into the open before God, call them by their names, take sides with God against them, and forsake them. Yes, true confession involves forsaking of sins: “He who covers his sins will not prosper: but whoever confesses and forsakes them will have mercy” (Pr 28:13+). Robert Candlish writes that the faithful and just God's forgiveness "is so free, so frank, so full, so unreserved, that it purges our bosom of all reserve, all reticence, all guile; in a word, “of all unrighteousness.” (1 John 1 Commentary) SURELY GOD WON'T FORGIVE ME! Earlier we alluded to two common abuses of 1 John 1:9, the first being a trivialization of our sins, so that this passage is taken more as a "provision" for our sins ("just confess them, they're no big deal"), than as divine forgiveness for our sins. The other error is to limit the depth and degree of forgiveness which God promises. We think our sin is too great. Or more commonly, we think that we have fallen into the same sin so many times, that we have finally exhausted the limits of God's forgiveness and 1Jn 1:9 no longer applies to us.As Bridges puts it "The sin is too big or the occurrences too frequent, so instead of experiencing the gracious forgiveness and cleansing of God, we are weighed down by our own sense of guilt." (Ibid) But just as we needed a correct view of sin, we likewise need a correct view of God's forgiveness. Several OT passages teach the truth regarding God's forgiveness and while most are directly promised to repentant Israel, they are applicable in principle to all believers. We need to see God’s view of our sin as it is forgiven in Christ. Ps 103:12+ As far as the east is from the west, so far has He removed our transgressions from us. Comment: Have you ever meditated on this passage? Ponder what this verse is saying -- ask yourself "Why didn't he say "as far as the north is from the south? Where is the beginning of the east of the west? You get the picture! In other words, while there is a North and a South pole, there is no beginning nor ending point for east and west! They are an infinite distance apart. The psalmist states that God removes our rebellious acts an infinite distance from us! Hallelujah! Spurgeon's Wonderful Words: As far as the east is from the west, so far hath he removed our transgressions from us. O glorious verse, no word even upon the inspired page can excel it! Sin is removed from us by a miracle of love! What a load to move, and yet is it removed so far that the distance is incalculable. Fly as far as the wing of imagination can bear you, and if you journey through space eastward, you are further from the west at every beat of your wing. If sin be removed so far, then we may be sure that the scent, the trace, the very memory of it must be entirely gone. If this be the distance of its removal, there is no shade of fear of its ever being brought back again; even Satan himself could not achieve such a task. Our sins are gone, Jesus has borne them away. Far as the place of sunrise is removed from yonder west, where the sun sinks when his day's journey is done, so far were our sins carried by our scapegoat nineteen centuries ago, and now if they be sought for, they shall not be found, yea, they shall not be, saith the Lord. Come, my soul, awaken thyself thoroughly and glorify the Lord for this richest of blessings. Hallelujah. The Lord alone could remove sin at all, and he has done it in a godlike fashion, making a final sweep of all our transgressions. Isaiah 38:17 "Lo, for my own welfare I had great bitterness; It is Thou who hast kept my soul from the pit of nothingness, for Thou hast cast all my sins behind Thy back. Comment: Ponder this picture - What happens when something is behind your back? Can you see it? Does Isaiah say our sins just gradually move around to God's "back side?" Clearly not - in fact He deliberately and forcefully puts them so that He does not see them any longer! Given that He is omniscient, is this difficult for our finite minds to grasp? Absolutely, but it is absolutely true! Isaiah 44:22 "I have wiped out your transgressions like a thick cloud, And your sins like a heavy mist. Return to Me, for I have redeemed you." Comment: The KJV has "I have swept away your sins like the morning mists". The verb "wiped out" ("swept away") pictures God expunging and blotting out our transgressions. What happens to the morning mist when the sun rises (cp the Risen Son)? Isaiah 43:25 "I, even I, am the one who wipes out your transgressions for My own sake; And I will not remember your sins. Comment: What does God do to sins in this passage? Why does He do it? He says "for My sake" which removes any hint of human merit. The verb used in the Lxx translation for wipes out is exaleipho which means literally to remove a liquid by wiping it off and figuratively to cause something to cease by obliterating any evidence. He chooses not remember our sins! God’s forgiveness and forgetfulness of sin is complete and permanent. He not only blots out our acts of rebellion and defiance of His official record but also out of His "forever memory!" Miraculous! Amazing grace! Hallelujah! (Compare Peter's promise in Acts 3:19). Micah 7:19 (See context of Mic 7:18 for the foundation of the truth in this passage) He will again have compassion on us; He will tread our iniquities under foot. Yes, Thou wilt cast all their sins Into the depths of the sea. Comment: What is the basis for God's dealing with our sins in this passage? (Compassion). How thorough is the picture of forgiveness? They are doubly dealt with - tread and cast! Our sins did not just "fall overboard" but the omnipotent God Himself hurled them into the depths where they could never be recovered, never be seen again and never brought to His mind. To ancient Israel the distance from east to west (see Ps 103:12 above) and “the depths of the sea” represented infinity. God’s forgiveness is infinite; it takes away our trespasses to the farthest reaches of eternal infinity. And He puts up a "No Fishing" sign as Corrie Ten Boom once quipped! Hallelujah! In light of these great truths about confession of sin, seriousness of sin and forgiveness of sin, Jerry Bridges exhorts us as believers not to… abuse the promise of 1Jn. 1:9… not (to) be too casual about the sins we confess. Let’s (confess) that we have rebelled against God and despised His Word. But let us also not despair of being forgiven. We cannot exhaust the limits of God’s forgiveness. Let us accept the infinite value of Christ’s atonement (Isaiah 53:6) and believe that God has, in fact, blotted out our transgressions, hurling them into the depths of the sea and remembering them no more. (Ibid) Amen! Do you truly believe this? Don't let the devil shoot fiery missiles at your mind like "How could you have done that?" or "Do you really think you are fully forgiven and completely cleansed?", etc, etc. We need to take Paul's approach of "forgetting [Greek verb = not just "forgetting" but completely forgetting! And in the present tense, middle voice picturing Paul continually forgetting!] what lies behind and reaching forward to what lies ahead." Php 3:13) Erwin Lutzer explains why God can so completely forgive our confessed sins…Christ’s death on the cross included a sacrifice for all our sins, past, present, and future. Every sin that you will ever commit has already been paid for. All of our sins were future when Christ died two thousand years ago. There is no sin that you will ever commit that has not already been included in Christ’s death. We're thankful, Lord, that when we fall We can begin anew If humbly we confess our sin, Then turn and follow You. —Sper
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Vincent writes that "The fundamental idea of confess is that of saying the same thing as another; while profess (pro = forth, fateor = to say) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. ( Vincent - Word Studies) Here is a synopsis of the nuances of homologeo… (1) To commit oneself to do something for someone, to make a promise. The nuance here is as if the speaker binds himself to his word and gives a solemn promise. (Acts 7:17, Mt 14:7) The more intensive form of homologeo, exomologeo, is used of Judas' promise (consent) to betray Jesus (Lk 22:6). (2) To share a common view or be of common mind about a matter, to agree (Acts 23:8) (3) To confess or concede that something is factual or true, to admit. The opposite is to deny something is true. (Jn 1:20, 1Jn 1:9, Heb 11:13. Homologeo conveys a judicial meaning in the admitting to one's guilt in Acts 24:14 [see notes below regarding this common secular meaning]). The more intensive form of homologeo, exomologeo, is used in Acts 19:18 of confessing their sins. (4) To acknowledge or profess something, usually publicly. (Mt 7:23, Titus 1:16 = confession can be false and must be tested by one's lifestyle! Ro 10:9 = in a religious sense of making a statement of what one believes. Although there is some overlap with the previous passage, homologeo can also reflect a public acknowledgment of one's allegiance - Jn 9:22, Mt 10:32, Lk 12:8, 1Ti 6:12) (5) To praise, to celebrate - a sense unknown in Greek secular writings and used with this meaning only in Heb 13:15. NIDNTT notes that in the secular use of homologeo - The legal connotation is dominant. A man agrees with another’s statement, concedes or confesses something (e.g. his guilt before a judge), agrees to something (e.g. another’s wish) and so promises. This agreement expresses itself in an act of commitment, promise, or confession in a court or legal contract. The religious use of the words is probably derived primarily from their use in the language of treaties and the law-courts. The man who binds himself by an oath (homologeo) enters into a treaty relationship with the deity. This concept was then transferred from the solemn confession of wrong-doing before a court of law to the confession of sin to the deity. These concepts were used especially in the oriental cults, as may be seen from Lydian and Phrygian expiatory inscriptions. In modern Gk. the concept has come to mean sacramental confession to a priest: exomologeomai, I make my confession; ōexomologe, I hear a confession. (Online - Brown, Colin, Editor. New International Dictionary of NT Theology ) In secular documents from New Testament times homologeo was commonly used to denote agreements between two parties. In legal formulas it meant to "give consent" to something. Another use of homologeo was to "acknowledge" or "publicly declare." One papyrus from the first century reads, "He acknowledges [having found] the box, but alleges that it was empty" (Moulton and Milligan). Larry Richards adds that homologeo "has a range of meanings, but the root idea is “to acknowledge.” Used of confession of sins, homologeo drew on a meaning given to it in the contemporary legal system. To confess meant that one agreed with a charge brought against him; it was to acknowledge guilt before the court. To “confess our sins” is to admit to God that our actions were indeed sin. We agree with Him in His evaluation of our wrong actions. Homologeo does not mean to feel sorry or to promise never to do something again. (Expository Dictionary of Bible Words: Regency) Expressing allegiance to Jesus is related to salvation in several NT uses of homologeo (Mt 10:32, Lk 12:8, Jn 9:22, Jn 12:42, Ro 10:9, 10, 1Ti 6:12) where the phrases "before men" or "in the presence of many witnesses" implies open, unreserved acknowledgment or confession of Jesus Christ. The opposite of confess is to deny as dramatically illustrated by the use of homologeo ("They profess… ") in Titus 1:16, where some individuals "confess" Christ with their lips, but deny Him with their lives! John gives a similar description of the spirit of "antichrist" in 1Jn 2:22,23 as those who deny (present tense = continually deny) the Son (cp Jude's description in Jude 1:4). Jesus gave a stern warning about the danger of denying Him (not confessing Him) before me in Mt 10:33 (cp Lk 12:9). The English word confess is defined as "to tell or make known, to acknowledge, to admit the truth of an accusation, to own up to the fact that one is guilty of the accusation", but the Greek word means far more than that, as
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Vincent notes that "confess Me" is: A peculiar but very significant expression. Lit., “Confess in me.” The idea is that of confessing Christ out of a state of oneness with him. “Abide in me, and being in me, confess me.” It implies identification of the confessor with the confessed, and thus takes confession out of the category of mere formal or verbal acknowledgment. “Not every one that saith unto me, ‘Lord! Lord!’ shall enter into the kingdom of heaven.” The true confessor of Christ is one whose faith rests in Him. Observe that this gives great force to the corresponding clause, in which Christ places Himself in a similar relation with those whom He confesses. “I will confess in him.” It shall be as if I spoke abiding in him. “I in them and thou in Me, that they may be perfected into one, and that the world may know that Thou hast sent Me, and hast loved them as Thou hast loved Me” (John 17:23). ( Vincent - Word Studies) Matthew 14:7+ so much that he promised with an oath to give her whatever she asked. Comment: To confess on oath. to concede, to engage, to promise. Luke 12:8+ "And I say to you, everyone who confesses Me before men, the Son of Man will confess him also before the angels of God; Comment: “To state about a person what one knows to be true” (Arndt)
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Vincent says God is "True to His own nature and promises; keeping faith with Himself and with man. The word (faithful) is applied to God as fulfilling His own promises (Heb 10:23; 11:11); as fulfilling the purpose for which He has called men (1Th 5:24; 1Cor. 1:9); as responding with guardianship to the trust reposed in Him by men (1Cor 10:13; 1Pe 4:19). “He remains faithful for He cannot deny Himself” (2Ti 2:13). The same term is applied to Christ (2Th. 3:3; Heb 3:2; Heb 2:17). ( Vincent - Word Studies) Donald Burdick explains the relationship between confession of God's attributes noting that "The foundation upon which the assurance of forgiveness rests is indicated in these two attributes of God. His faithfulness and righteousness are not dependent on confession. Instead, upon confession He is found to be faithful and righteous. Kress emphasizes how God's Word is associated with His faithfulness - "Notice the comforting promise God gives to Israel concerning His eternal, unchangeable character—Isaiah 40:8—“The grass withers, the flower fades, but the word of our God stands forever.” Remember the words of Joshua to Israel near the end of his life: “Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed” (Josh. 23:14). It’s the same for us today. Jesus said in His high priestly prayer to the Father, “Thy Word is truth” (John 17:17). Be encouraged. The God whose Word is truth, Who cannot lie, Who is light and in Him there is no darkness at all—this One has promised to forgive us and cleanse us. And God’s Word never fails. Kress adds that "If you want a picture of God’s faithfulness and righteousness to forgive sins, look no further than the Cross. At the Cross He was faithful to His very first promise of redemption in Genesis 3:15. At the Cross He was righteous to carry out the just wages of sin, death. The ultimate picture is of the Creator, Jesus Christ the God-man, suffering for His own creatures’ sins—then risen triumphant from the grave, where death could no longer hold Him. (Notes for the Study and Exposition of 1st John) Vine on God's attributes - Righteous is the state of being right; in His faithfulness He is consistent with His character, in acting righteously He is faithful to His own nature. His righteousness stands in contrast with “all unrighteousness” (end of the verse) and is in line with “Jesus Christ the righteous” (2:1). Cp. Revelation 3:14, and Jeremiah 42:5, where the Septuagint has “righteous and faithful.” He is… just (righteous) - This term is applied to God the Father in Rev 16:5; John 17:25; Ro. 3:26. and God the Son in 1Jn 2:1, 3:7; 1Pe 3:18 God is a God of justice God's justice and His justice demands the punishment of sin! God's justice blazes forth like great bolts of lightning against the soul that transgresses His holy law. God can remain perfectly just in forgiving believers who sin because of the grand mystery of the redemption by the blood of His Son Who was perfectly obedient to His Father's will. The Lord Jesus Christ, left His glory and became a security and substitute for those whom His Father gave to Him. He suffered in their place, enduring the punishment that was due to them. And thus on the Cross, Jesus the Lamb of God took away their sins (forever) when He fulfilled the whole law by His suffering and death. In short, for those who are in the blessed company of the redeemed, Jesus bled, died, rose and ascended to the right hand of the Father for them. Because of Christ's finished work, now justice demands the sinner's pardon, and in a sense enters its righteous plea. Do you see the difference between mercy and justice? While mercy begs, justice demands--mercy says, "I ask it as a benefit." God's attribute of mercy looks down with pity and compassion on the mourning criminal. But it is God's attribute of justice (justice fulfilled and now freely available to followers of Christ) which says, "It is the sinner's due (to forgive him) because the Redeemer has once and for all time discharged all of his debts, having stood as Surety in his place. As J C Philpot says believers now "receive this blessed and glorious truth (of God's perfect justice available to imperfect sinners)… (and) it draws out of the bosom of Jehovah a full, free, and irrevocable pardon of all transgressions, and especially of those transgressions that the sinner confesses at his footstool!" Righteous (just)(1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. Dikaios means being proper or right in the sense of being fully justified (Php1:7). Vine: "first used of persons observant of dike, custom, rule, right, especially in the fulfilment of duties towards gods and men, and of things that were in accordance with right. The Eng. 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)." DIKAIOS IN 1JOHN - 1 Jn. 1:9; 1 Jn. 2:1; 1 Jn. 2:29; 1 Jn. 3:7; 1 Jn. 3:12 As Lenski is correct to emphasize, the point of God as just or righteous in this context is that "God who is light acts as a faithful and righteous Judge when he acquits us and remits our sins for the sake of Christ. Our acquittal is not an act of partiality and favoritism for which God can be charged with injustice. He is as righteous and just when He is acquitting the confessing believer for the sake of Christ's blood as when He is damning the nonconfessing rejector of Christ's blood… The charge of injustice is frequently raised when God damns some sinners and acquits other sinners. The blood of Jesus Christ, his Son, (Ro 3:24, 25, the ransoming of Christ and our faith in Christ's blood) nullifies this charge and makes it recoil upon the heads of those who bring it. When they at last face this Judge they and the entire universe will be compelled to glorify all his acquittals as being absolutely righteous and just. (BORROW The Interpretation of the Epistles of St. Peter, St. John) Westcott notes that "The essence of righteousness lies in the recognition and fulfilment of what is due from one to another. Truth passing into action is righteousness. He is said to be righteous who decides rightly, and he also who passes successfully through a trial. Righteousness is completely fulfilled in God both in respect of what He does and of what He is. David Smith in The Expositor's Greek Testament writes that God "would be unrighteous if He broke His promise ratified by the blood of Jesus. Peace is not got by denying our sinfulness and our sins, but by frankly confessing them and availing ourselves, continually and repeatedly, of the gracious remedy. “Woe to that soul which presumes to think that he can approach God in any other way than as a sinner asking mercy. Know yourself to be wicked, and God will wrap you up warm in the mantle of His goodness” (Juan de Avila). “Remission of sins cannot be sundered from penitence, nor can the peace of God belong to consciences where the (reverential, sense of awe type) fear of God does not reign” (Calvin). (The Expositor's Greek Testament) GOD: BOTH JUST AND JUSTIFIER
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Vincent - Word Studies) How are we forgiven and cleansed? 1 John 1:7 and 1 John 2:1, 2 explain that these miraculous results are effected by the blood of Christ (shed once for all time, for all sins, for those who accept His blood payment by grace through faith). This is the only means of forgiveness and cleansing - no sacraments, no self effort, no self flagellation, no confession of sins to another man (who ostensibly grants forgiveness), no payment of money (as in the middle ages!). The only entity that can pay for forgiveness and cleansing is the blood of Jesus. Peter explains that we… were not redeemed with perishable things like silver or gold from (our) futile way of life inherited from (our) forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. (1Peter 1:18, 19) In the Revelation John records that God "loves us (present tense - ongoing love) and released us (past completed action) from our sins by His blood." (Rev 1:5+, cp Rev 5:9+) All unrighteousness - "Injustice in whatever form it may manifest itself" (Brooke). John's descriptive phrase underlines the great truth that this divine cleansing is total. Do we really grasp the miracle this describes? I think not (speaking for myself). Hiebert explains that "Unrighteousness means that sin is a failure to measure up to the standard of righteousness. The cleansing agent is not confession but the blood of Christ (1Jn 1:7+). Confession makes possible its application to unrighteousness as a definite act." C H Spurgeon rightly exclaims "Oh, those words, and more especially that glorious word “ALL!“ This must include the vilest sin that ever stained human nature, the blackest grime that ever came from the black heart of man." Marvin Vincent comments that "The righteous One Who calls us into fellowship with Himself, purges away the unrighteousness which is contrary to His nature, and which renders fellowship impossible." (
1 João 1:10
Vincent - Word Studies) Hiebert makes the point that "Unlike the two previous false claims, for the third John offered no remedy. For such willful rebellion against God and His Word there is no remedy. Unless that rebellion is consciously terminated, no possibility of acceptance and fellowship with God is possible." Jim Bomkamp lists the following marks of a genuine believer from John's first chapter "(1). Walks in the light - 1Jn 1:6 (2). Has fellowship with other Christians who walk in the light - 1Jn 1:7 (3). Believes he has a sin nature - 1Jn 1:8 (4). Occasionally sins - 1Jn 1:10 (Ed: I would add a fifth - instead of sin deniers, genuine believers are sin confessors!) (See 34 Marks of a True Christian in 1 John). Lehman Strauss applies this section on denying sin to believers writing "While every born-again one stands pardoned through Christ's blood, it is good for us to remember, and not deny, our former iniquities. David remembered his transgressions (Psalm 51:3). So did Paul (Galatians 1:13; 1 Timothy 1:15). We may rejoice daily in our unalterable position in Christ, but to remember that we were sinners, and that those sins we committed in the past we can commit again, will keep us mindful that we are debtors to God's grace and that our dependence is upon Him. It will stimulate us to a deeper devotion to our Lord. It will promote watchfulness, exercise a spirit of repentance and faith, and cultivate holiness. Barker sounds a serious note in his comments writing that "The author’s statement “his word has no place in our lives” means that the Word proclaimed, the tradition received, or the witness from the OT Scriptures has no place in those who deny their sin. The most elemental presence of the Word of God in the heart and conscience has been denied. Consequently the possibility of hearing a redemptive Word is denied. The ability to live by the Word is removed (see note on 10). The possibility of receiving the forgiveness offered by God is lost. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing) Kistemaker agrees - If we should go so far as to say that we have not sinned, in spite of all the evidence, then the Word of God has no place in our lives. And that means that we are unbelievers who have rejected the gospel of salvation. (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book) Westcott sees "The word, like the truth, can be regarded both as the moving principle which stirs the man and as the sphere in which the man moves. The word abides in him (John 5:38, comp. Jn 8:37), and conversely he ‘abides in the word’ John 8:31).” Steven