1Jo 1:5-10 | Barnes | STEP | Verse 5. This then is the message which we have heard of him . This is the substance of the announcement (επαγγελια) which we have received of him, or which he made to us. The message here refers to what he communicated as the sum of the revelation which he made to man. The phrase "of him" (απαυτου) does not mean respecting him , or about him , but from him ; that is, this is what we received from his preaching; from all that he said. The peculiarity, the substance of all that he said, may be summed up in the declaration that God is light, and in the consequences which follow from this doctrine. He came as the messenger of Him who is light ; he came to inculcate and defend the truths which flow from that central doctrine, in regard to sin, to the danger and duty of man, to the way of recovery, and to the rules by which men ought to live. That God is light . Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness--as darkness is of the opposite. John here says that "God is light "-- φως--not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds, He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity. ; , ; . And in him is no darkness at all. This language is much in the manner of John, not only affirming that a thing is so, but guarding it so that no mistake could possibly be made as to what he meant. Comp. . The expression here is designed to affirm that God is absolutely perfect; that there is nothing in him which is in any way imperfect, or which would dim or mar the pure splendour of his character, not even as much as the smallest spot would on the sun. The language is probably designed to guard the mind from an error to which it is prone, that of charging God with being the Author of the sin and misery which exist on the earth; and the apostle seems to design to teach that whatever was the source of sin and misery, it was not in any sense to be charged on God. This doctrine that God is a pure light, John lays down as the substance of all that he had to teach; of all that he had learned from him who was made flesh. It is, in fact, the fountain of all just views of truth on the subject of religion, and all proper views of religion take their origin from this. (*) "message" "declaration" (a) "light"

1 John 1:5-10

Verse 5. This then is the message which we have heard of him. This is the substance of the announcement (επαγγελια) which we have received of him, or which he made to us. The message here refers to what he communicated as the sum of the revelation which he made to man. The phrase "of him" (απαυτου) does not mean respecting him, or about him, but from him; that is, this is what we received from his preaching; from all that he said. The peculiarity, the substance of all that he said, may be summed up in the declaration that God is light, and in the consequences which follow from this doctrine. He came as the messenger of Him who is light; he came to inculcate and defend the truths which flow from that central doctrine, in regard to sin, to the danger and duty of man, to the way of recovery, and to the rules by which men ought to live.

That God is light. Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness--as darkness is of the opposite. John here says that "God is light"-- φως--not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds, He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity. Jas 1:17; Jn 1:4, Jn 1:5; 1Timm 6:16. And in him is no darkness at all. This language is much in the manner of John, not only affirming that a thing is so, but guarding it so that no mistake could possibly be made as to what he meant. Comp. Jn 1:1-3. The expression here is designed to affirm that God is absolutely perfect; that there is nothing in him which is in any way imperfect, or which would dim or mar the pure splendour of his character, not even as much as the smallest spot would on the sun. The language is probably designed to guard the mind from an error to which it is prone, that of charging God with being the Author of the sin and misery which exist on the earth; and the apostle seems to design to teach that whatever was the source of sin and misery, it was not in any sense to be charged on God. This doctrine that God is a pure light, John lays down as the substance of all that he had to teach; of all that he had learned from him who was made flesh. It is, in fact, the fountain of all just views of truth on the subject of religion, and all proper views of religion take their origin from this.

(*) "message" "declaration" (a) "light" Jn 1:4,9, 1Timm 6:16 Verse 6. If we say that we have fellowship with him. If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, 1Jn 1:3, and he who professes that should be like him.

And walk in darkness. Live in sin and error. To "walk in darkness" now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion. That is not, however, probably the whole idea here. The leading thought is, that if we live in sin, it is a proof that our profession of religion is false. Desirable as it is to have the comforts of religion, yet it is not always true that they who do not are not true Christians, nor is it true by any means that they intend to deceive the world.

We lie. We are false professors; we are deceived if we think that we can have fellowship with God, and yet live in the practice of sin. As God is pure, so must we be, if we would be his friends. This does not mean necessarily that they meant to deceive, but that there was an irreconcilable contradiction between a life of sin and fellowship with God.

And do not the truth. Do not act truly. The profession is a false one. Compare Jn 3:22. To do the truth is to act in accordance with truth; and the expression here means that such an one could not be a Christian. And yet how many there are who are living in known sin who profess to be Christians! How many whose minds are dark on the whole subject of religion, who have never known anything of the real peace and joy which it imparts, who nevertheless entertain the belief that they are the friends of God, and are going to heaven! They trust in a name, in forms, in conformity to external rites, and have never known anything of the internal peace and purity which religion imparts, and in fact have never had any true fellowship with that God who is light, and in whom there is no darkness at all. Religion is light; religion is peace, purity, joy; and though there are cases where for a time a true Christian may be left to darkness, and have no spiritual joy, and be in doubt about his salvation, yet still it is a great truth, that unless we know by personal experience what it is to walk habitually in the light, to have the comforts of religion, and to experience in our own souls the influences which make the heart pure, and which bring us into conformity to the God who is light, we can have no true religion. All else is but a name, which will not avail us on the final day. Verse 7. But if we walk in the light. 1Jn 1:5. Walking in the light may include the three following things:

(1.) Leading lives of holiness and purity; that is, the Christian must be characteristically a holy man, a light in the world, by his example.

(2.) Walking in the truth; that is, embracing the truth in opposition to all error of heathenism and infidelity, and having clear, spiritual views of truth, such as the unrenewed never have. See 2Cor 4:6, 1Cor 2:9-15; Eph 1:18.

(3.) Enjoying the comforts of religion; that is, having the joy which religion is fitted to impart, and which it does impart to its true friends, Ps 94:19, Isa 57:8, 2Cor 1:3, 13:11. Jn 12:35.

As he is in the light. In the same kind of light that he has. The measure of light which we may have is not the same in degree, but it is of the same kind. The true Christian in his character and feelings resembles God.

We have fellowship one with another. As we all partake of his feelings and views, we shall resemble each other. Loving the same God, embracing the same views of religion, and living for the same ends, we shall of course have much that is common to us all, and thus shall have fellowship with each other.

And the blood of Jesus Christ his Son cleanseth us from all sin. See the sentiment here expressed fully explained Heb 9:11. When it is said that his blood cleanses us from all sin, the expression must mean one of two things--either that it is through that blood that all past sin is forgiven, or that that blood will ultimately purify us from all transgression, and make us perfectly holy. The general meaning is plain, that in regard to any and every sin of which we may be conscious, there is efficacy in that blood to remove it, and to make us wholly pure. There is no stain made by sin so deep that the blood of Christ cannot take it entirely away from the soul. The connexion here, or the reason why this is introduced here, seems to be this: The apostle is stating the substance of the message which he had received, 1Jo 1:5. The first or leading part of it was, that God is light, and in him is no darkness, and that his religion requires that all his friends should resemble him by their walking in the light. Another, and a material part of the same message was, that provision was made in his religion for cleansing the soul from sin, and making it like God. No system of religion intended for man could be adapted to his condition which did not contain this provision, and this did contain it in the most full and ample manner. Of course, however, it is meant that that blood cleanses from all sin only on the conditions on which its efficacy can be made available to man--by repentance for the past, and by a cordial reception of the Saviour through faith.

(b) "walk" Jn 12:35 (c) "blood" Eph 1:7, Heb 9:14, 1Pet 1:19, Rev 1:5 Verse 8. If we say that we have no sin. It is not improbable that the apostle here makes allusion to some error which was then beginning to prevail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Rev 2:6,15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners, and that if, on any pretence, we denied that fact, we utterly deceived ourselves. In all ages there have been those who have attempted, on some pretence, to justify their conduct; who have felt that they did not need a Saviour; who have maintained that they had a right to do what they pleased; or who, on pretence of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretence is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified, and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves. Compare Jas 3:2. We deceive ourselves. We have wrong views about our character. This does not mean that the self-deception is willful, but that it in fact exists. No man knows himself who supposes that in all respects he is perfectly pure.

And the truth is not in us. On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners, and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes towards the stars, and say that he had no sin to confess--that he was as pure as the God that made those stars?

(d) "no sin" 1Kgs 8:45, Job 25:4, Eccl 7:20, Jas 3:2. Verse 9. If we confess our sins. Pardon, in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted unless a full acknowledgment has been made. Compare Ps 51 Ps 52; Lk 15:18, 7:41, Prov 28:13.

He is faithful. To his promises. He will do what he has assured us he will do in remitting them.

And just to forgive us our sins. The word just here cannot be used in a strict and proper sense, since the forgiveness of sins is never an act of justice, but is an act of mercy. If it were an act of justice it could be demanded or enforced, and that is the same as to say that it is not forgiveness, for in that case there could have been no sin to be pardoned. But the word just is often used in a larger sense, as denoting upright, equitable, acting properly in the circumstances of the case, etc. Comp. Mt 1:19. Here the word may be used in one of the following senses:

(1.) Either as referring to his general excellence of character, or his disposition to do what is proper; that is, he is one who will act in every way as becomes God; or,

(2,) that he will be just in the sense that he will be true to his promises; or that, since he has promised to pardon sinners, he will be found faithfully to adhere to those engagements; or perhaps,

(3,) that he will be just to his Son in the covenant of redemption, since, now that an atonement has been made by him, and a way has been opened through his sufferings by which God can consistently pardon, and with a view and an understanding that he might and would pardon, it would be an act of injustice to him if he did not pardon those who believe on him.

Viewed in either aspect, we may have the fullest assurance that God is ready to pardon us if we exercise true repentance and faith. No one can come to God without finding him ready to do all that is appropriate for a God to do in pardoning transgressors; no one who will not, in fact, receive forgiveness if he repents, and believes, and makes confession; no one who will not find that God is just to his Son in the covenant of redemption, in pardoning and saving all who put their trust in the merits of his sacrifice.

And to cleanse us from all unrighteousness. By forgiving all that is past, treating us as if we were righteous, and ultimately by removing all the stains of guilt from the soul.

(a) "confess" Job 33:27,28, Ps 32:5, Prov 28:13 Verse 10. If we say that we have not sinned. In times that are past. Some perhaps might be disposed to say this; and as the apostle is careful to guard every point, he here states that if a man should take the ground that his past life had been wholly upright, it would prove that he had no true religion. The statement here respecting the past seems to prove that when, in 1Jn 1:8, he refers to the present--"if we say we have no sin "--he meant to say that if a man should claim to be perfect, or to be wholly sanctified, it would demonstrate that he deceived himself; and the two statements go to prove that neither in reference to the past nor the present can any one lay claim to perfection.

We make Him a liar. Because he has everywhere affirmed the depravity of all the race. Compare Barnes Notes on Romans chapters 1-3. On no point have his declarations been more positive and uniform than on the fact of the universal sinfulness of man. Comp. Gen 6:11,12, Job 14:4, 15:16; Ps 14:1,2,3, 51:5, 58:3, Rom 3:9-20, Gal 3:21.

And his word is not in us. His truth; that is, we have no true religion. The whole system of Christianity is based on the fact that man is a fallen being, and needs a Saviour; and unless a man admits that, of course he cannot be a Christian.

REMARKS.

(1.) The importance of the doctrine of the incarnation of the Son of God, 1Jn 1:1,2. On that doctrine the apostle lays great stress; begins his epistle with it; presents it in a great variety of forms; dwells upon it as if he would not have it forgotten or misunderstood. It has all the importance which he attached to it, for

(a.) it is the most wonderful of all the events of which we have any knowledge;

(b.) it is the most deeply connected with our welfare.

(2.) The intense interest which true piety always takes in this doctrine, 1Jn 1:1,2. The feelings of John on the subject are substantially the feelings of all true Christians. The world passes it by in unbelief, or as if it were of no importance; but no true Christian can look at the fact that the Son of God became incarnate but with the deepest emotion.

(3.) It is an object of ardent desire with true Christians that all others should share their joys, 1Jn 1:3,4. There is nothing selfish, or narrow, or exclusive in true religion; but every sincere Christian who is happy desires that all others should be happy too.

(4.) Wherever there is true fellowship with God, there is with all true Christians, 1Jn 1:3,4. There is but one church, one family of God; and as all true Christians have fellowship with God, they must have with each other.

(5.) Wherever there is true fellowship with Christians, there is with God himself, 1Jn 1:3,4. If we love his people, share their joys, labour with them in promoting his cause, and love the things which they love, we shall show that we love him. There is but one God, and one church; and if all the members love each other, they will love their common God and Saviour. An evidence, therefore, that we love Christians, becomes an evidence that we love God.

(6.) It is a great privilege to be a Christian, @1Jo 1:3,4. If we are Christians, we are associated with

(a.) God the Father;

(b.) with his Son Jesus Christ;

(c.) with all his redeemed on earth and in heaven;

(d.) with all holy angels. There is one bond of fellowship that unites all together; and what a privilege it is to be united in the eternal bonds of friendship with all the holy minds in the universe!

(7.) If God is light, 1Jn 1:5, then all that occurs is reconcilable with the idea that he is worthy of confidence. What he does may seem to be dark to us, but we may be assured that it is all light with him. A cloud may come between us and the sun, but beyond the cloud the sun shines with undimmed splendour, and soon the cloud itself will pass away. At midnight it is dark to us, but it is not because the sun is shorn of his beams, or is extinguished. He will rise again upon our hemisphere in the fulness of his glory, and all the darkness of the cloud and of midnight is reconcilable with the idea that the sun is a bright orb, and that in him is no darkness at all. So with God. We may be under a cloud of sorrow and of trouble, but above that the glory of God shines with splendour, and soon that cloud will pass away, and reveal him in the fulness of his beauty and truth.

(8.) We should, therefore, at all times exercise a cheerful confidence in God, 1Jn 1:5. Who supposes that the sun is never again to shine when the cloud passes over it, or when the shades of midnight have settled down upon the world? We confide in that sun that it will shine again when the cloud has passed off, and when the shades of night have been driven away. So let us confide in God, for with more absolute certainty we shall yet see him to be light, and shall come to a world where there is no cloud.

(9.) We may look cheerfully onward to heaven, 1Jn 1:5. There all is light. There we shall see God as he is. Well may we then bear with our darkness a little longer, for soon we shall be ushered into a world where there is no need of the sun or the stars; where there is no darkness, no night.

(10.) Religion is elevating in its nature, 1Jn 1:6,7. It brings us from a world of darkness to a world of light. It scatters the rays of light on a thousand dark subjects, and gives promise that all that is now obscure will yet become clear as noonday. Wherever there is true religion, the mind emerges more and more into light; the scales of ignorance and error pass away.

(11.) There is no sin so great that it may not be removed by the blood of the atonement, 1Jn 1:7, last clause. This blood has shown its efficacy in the pardon of all the great sinners who have applied to it, and its efficacy is as great now as it was when it was applied to the first sinner that was saved. No one, therefore, however great his sins, need hesitate about applying to the blood of the cross, or fear that his sins are so great that they cannot be taken away.

(12.) The Christian will yet be made wholly pure, 1Jn 1:7, last clause. It is of the nature of that blood which the Redeemer shed that it ultimately cleanses the soul entirely from sin. The prospect before the true Christian that he will become perfectly holy is absolute; and whatever else may befall him, he is sure that he will yet be holy as God is holy.

(13.) There is no use in attempting to conceal our offences, 1Jn 1:8. They are known, all known, to one Being, and they will at some future period all be disclosed. We cannot hope to evade punishment by hiding them; we cannot hope for impunity because we suppose they may be passed over as if unobserved. No man can escape on the presumption either that his sins are unknown, or that they are unworthy of notice.

(14.) It is manly to make confession when we have sinned, 1Jn 1:9,10. All meanness was in doing the wrong, not in confessing it; what we should be ashamed of is that we are guilty, not that confession is to be made. When a wrong has been done, there is no nobleness in trying to conceal it; and as there is no nobleness in such an attempt, so there could be no safety.

(15.) Peace of mind, when wrong has been done, can be found only in confession, 1Jn 1:9,10 . That is what nature prompts to when we have done wrong, if we would find peace, and that the religion of grace demands. When a man has done wrong, the least that he can do is to make confession; and when that is done and the wrong is pardoned, all is done that can be to restore peace to the soul.

(16.) The ease of salvation, 1Jn 1:9. What more easy terms of salvation could we desire than an acknowledgment of our sins? No painful sacrifice is demanded; no penance, pilgrimage, or voluntary scourging; all that is required is that there should be an acknowledgment of sin at the foot of the cross, and if this is done with a true heart the offender will be saved. If a man is not willing to do this, why should he be saved? How can he be?