1Jo 1:8, 10 | Barnes | STEP | 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, . 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 . 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" .

1 John 1:8

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.

1 John 1:10

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?