1 The Word of life is Christ Himself. In John 1:1, Christ is also called the Word. God’s Word—that is, Christ—has been with God from the beginning. Indeed, Christ has been with God not just from the beginning but from before the beginning, because God has no beginning. God has always been, and so has Christ.
The Word (God’s Word) became flesh and lived for a while among us (John 1:14). God’s Word—Christ—came into the world as God’s one true incarnation.1 God’s Word became “flesh”—that is, became a man. John and the other apostles saw Christ with their own eyes. They touched Him with their own hands. Christ was no vision or spirit. The apostles touched Him not only before His death but also after He had risen from the dead (Luke 24:39). Therefore, John knows without doubt that Jesus the Son of God was also fully a man.
2 The life (Christ) appeared. In this verse, John calls Christ the eternal life. John writes in his Gospel: In him was life, and that life was the light of men (John 1:4). Jesus said: “I am the way and the truth and the life” (John 14:6). To all who believe in Him, Jesus gives eternal life (John 3:16). This same Jesus was with the Father, and then He appeared to men. John writes here: … we proclaim to you the eternal life. In the same way, we too must proclaim eternal life to our relatives, friends, and neighbors. Have we been doing so?
3 John had seen and heard that life (verse 2)—that is, Christ—with his own eyes and ears. But those to whom this letter was sent had never seen and heard Christ. Therefore, John explains about Christ to his readers so that they may have fellowship with us—that is, so that they may have fellowship with John, with other believers, and with the Father and with his Son, Jesus Christ. Fellowship with the Father and Son means that God and Jesus come to us and dwell with us (John 14:23). When we have fellowship with God and Christ, then we shall also have fellowship with other believers.
4 When believers have fellowship with God, they also have joy. If the readers of this letter come into fellowship with God, then John will have joy and his readers will have joy too. Then our2joy—that is, John and the readers’ joy—will be complete.
Christ’s Gospel brings joy. Jesus said: “I have told you this so that my joy may be in you and that your joy may be complete” (John 15:11).
Walking in the Light (1:5-10)
5 God is light. Light stands for holiness and righteousness. Darkness stands for sin and evil.
When God’s Son Jesus Christ came into the world, He was a light shining in the darkness (John 1:5,9; 3:19; 8:12; 12:46).
6 To have fellowship with God means to know Him, to love Him, and to be His children. If we truly have fellowship with Him, we will walk in the light. Those who walk in darkness—in sin—can have no fellowship with God. If they say, “We have fellowship with God,” they are lying. They are not living by the truth.
The truth is not just something one speaks; truth is something one does, or lives. We must live by the truth (see John 3:21). We must worship God in spirit and truth (John 4:23). Truth is a way of life. Jesus said: “I am the way and the truth and the life” (John 14:6).
7When we walk in the light—that is, in fellowship with God—two things result: first, we have fellowship with one another; second, the blood of Jesus … purifies3us from all sin.
To have fellowship with one another means to love one another (1 John 4:7,11). In order to have fellowship with one another, we must be able to “see” one another; that is, we must be in the light. If we are living in the darkness of sin, we cannot “see” our brother. We cannot have fellowship with him.
Therefore, in order to be in fellowship with one another, we must first be in fellowship with God. In order to be in fellowship with God, we must walk in the light (verse 6), because God Himself is light (verse 5). We must walk in the light, as he is in the light. We must be perfect, as He is perfect (Matthew 5:48).
When we walk in the light, the blood of Jesus continually purifies us. The light of God’s holiness is in our hearts. By the blood of Jesus—that is, by His death on the cross—we have, through faith, been cleansed from sin. Christ’s blood purifies us from all sin—no matter how terrible our sin has been. Christ died to take away all our sins.
8 No matter how hard we try, we cannot be completely pure and sinless. There is always some sin left in our lives. God is so holy that it’s impossible for man to reach His high standard. God cannot tolerate any sin or impurity; in him there is no darkness at all (verse 5). Therefore, we can never please Him completely, because we always have some stain, some sin, remaining in us.
In 1 John 3:9, John says: No one who is born of God will continue to sin. In the Greek language, the expression continue to sin means to continually sin without repenting, to continually live in sin. John is saying that the Christian—the one born of God—will not live in sin in this way. The Christian will not knowingly live in sin.
But here in verse 8, John says that from time to time the Christian will fall into sin. The Christian’s old sinful nature occasionally causes him to stumble and fall. However, he doesn’t remain fallen.
These two verses, verse 8 and 1 John 3:9, are both completely true. According to 1 John 3:9, we Christians do not live in bondage to sin. Christ is our master, not Satan. Paul says: … we should no longer be slaves to sin (Romans 6:6). Again he says: … count yourselves dead to sin (Romans 6:11). Sin has no power over Christians.
But even though all this is true, according to verse 8, we Christians do fall into sin. New temptations, new sins, keep springing up in our lives. And we must keep asking to be forgiven for these sins; we must keep on being cleansed of them. Only when we are with Christ in heaven, will we be completely sinless4 (see 1 John 3:6,9 and comment).
9 This is an extremely important verse. All men sin, including Christians; therefore, all men need to be repeatedly purified from all unrighteousness—from all their sins. John has already said that Jesus’ blood purifies us (verse 7), but how does it happen? Is there anything we must do? Yes, there is. We must confess our sins, and turn from them. And God will then erase our sins. He will purify us from all unrighteousness. What a wonderful promise!
Therefore, Christians do not need to despair. Yes, we must mourn for our sins (Matthew 5:4), but we must not become discouraged. For us there is always a means of being forgiven and purified.
We must understand John’s meaning here when he says we must confess our sins. He is talking here about repentance. It is not enough to merely confess our sins with our lips. We must also “confess” them with our actions; that is, we must hate our sins and turn from them. This is true repentance.
Here it is necessary to remember something. When we confess our sins, we must confess specific sins. It is not enough just to say, “I am a sinner.” That’s easy to say, because everyone is a sinner. Rather, we must look at each separate sin we have committed and ask God’s forgiveness for each one. This is why John says here that we must confess our sins—not just sin in general.
God is faithful and just. Why does John say that? Because God has already given the punishment for man’s sin once for all. He has placed the punishment for our sins upon His own Son Jesus Christ. Therefore, He will not punish a second time those who put their faith in Jesus. To give a second punishment would not be just. Christ has already borne our punishment. Therefore, God will not punish us again; rather, He will forgive us and purify us. If He were to condemn us again, He would not be faithful and just (see Romans 3:22-26).
10 Some people say that they have no sin. In saying this, they make God out to be a liar, because God has said that all men are sinners (Romans 3:10-12). Because all men sin, God had to send Christ to save them. If man had no sin, there would have been no need to send Christ. Therefore, the man who says he has no sin is calling God’s word false; he is denying God’s Word—Christ—who came to save him from his sins. There is no place for God’s Word, God’s Son, in the life of such a man.
Every man knows in his heart that he has sinned. God speaks to us about our sins through our conscience. Let us listen to God when He speaks to us; let us not shut out His word. If we shut God’s word out of our heart, we will also shut God out of our life.
He shows, first, that life has been exhibited to us in Christ; which, as it is an incomparable good, ought to rouse and inflame all our powers with a marvelous desire for it, and with the love of it. It is said, indeed, in a few and plain words, that life is manifested; but if we consider how miserable and horrible a condition death is, and also what is the kingdom and the glory of immortality, we shall perceive that there is something here more magnificent than what can be expressed in any words.
Then the Apostle’s object, in setting before us the vast good, yea, the chief and only true happiness which God has conferred on us, in his own Son, is to raise our thoughts above; but as the greatness of the subject requires that the truth should be certain, and fully proved, this is what is here much dwelt upon. For these words, What we have seen, what we have heard, what we have looked on, serve to strengthen our faith in the gospel. Nor does he, indeed, without reason, make so many asseverations; for since our salvation depends on the gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, every one of us knows too well by his own experience. To believe is not lightly to form an opinion, or to assent only to what is said, but a firm, undoubting conviction, so that we may dare to subscribe to the truth as fully proved. It is for this reason that the Apostle heaps together so many things in confirmation of the gospel.
1That which was from the beginning As the passage is abrupt and involved, that the sense may be made clearer, the words may be thus arranged; “We announce to you the word of life, which was from the beginning and really testified to us in all manner of ways, that life has been manifested in him;” or, if you prefer, the meaning may be thus given, “What we announce to you respecting the word of life, has been from the beginning, and has been openly shewed to us, that life was manifested in him.” But the words, That which was from the beginning, refer doubtless to the divinity of Christ, for God manifested in the flesh was not from the beginning; but he who always was life and the eternal Word of God, appeared in the fullness of time as man. Again, what follows as to the looking on and the handling of the hands, refers to his human nature. But as the two natures constitute but one person, and Christ is one, because he came forth from the Father that he might put on our flesh, the Apostle rightly declares that he is the same, and had been invisible, and afterwards became visible. (59)
Hereby the senseless cavil of Servetus is disproved, that the nature and essence of Deity became one with the flesh, and that thus the Word was transformed into flesh, because the life-giving Word was seen in the flesh.
Let us then bear in mind, that this doctrine of the Gospel is here declared, that he who in the flesh really proved himself to be the Son of God, and was acknowledged to be the Son of God, was always God’s invisible Word, for he does not refer here to the beginning of the world, but ascends much higher.
Which we have heard, which we have seen. It was not the hearing of a report, to which little credit is usually given, but John means, that he had faithfully learnt from his Master those things which he taught, so that he alleged nothing thoughtlessly and rashly. And, doubtless, no one is a fit teacher in the Church, who has not been the disciple of the Son of God, and rightly instructed in his school, since his authority alone ought to prevail.
When he says, we have seen with our eyes, it is no redundancy, but a fuller expression for the sake of amplifying; nay, he was not satisfied with seeing only, but added, which we have looked upon, and our hands have handled By these words he shews that he taught nothing but what had been really made known to him.
It may seem, however, that the evidence of the senses little availed on the present subject, for the power of Christ could not be perceived by the eyes nor felt by the hands. To this I answer, that the same thing is said here as in Joh 1:14 the Gospel of John, “We have seen his glory, the glory as of the only begotten of the Father;” for he was not known as the Son of God by the external form of his body, but because he gave illustrious proofs of his Divine power, so that in him shone forth the majesty of the Father, as in a living and distinct image. As the words are in the plural number, and the subject equally applies to all the apostles, I am disposed to include them, especially as the authority of testimony is what is treated of.
But no less frivolous (as I have before said) than impudent is the wickedness of Servetus, who urges these words to prove that the Word of God became visible and capable of being handled; he either impiously destroys or mingles together the twofold nature of Christ. It is, therefore, a pure figment. Thus deifying the humanity of Christ, he wholly takes away the reality of his human nature, at the same time denying that Christ is for any other reason called the Son of God, except that he was conceived of his mother by the power of the Holy Spirit, and taking away his own subsistence in God. It hence follows that he was neither God nor man, though he seems to form a confused mass from both. But as the meaning of the Apostle is evident to us, let us pass by that unprincipled man.
Of the Word of life The genitive here is used for an adjective, vivifying, or life-giving; for in him, as it is said in the first chapter of John’s Gospel, was life. At the same time, this distinction belongs to the Son of God on two accounts, because he has infused life into all creatures, and because he now restores life to us, which had perished, having been extinguished by the sin of Adam. Moreover, the term Word may be explained in two ways, either of Christ, or of the doctrine of the Gospel, for even by this is salvation brought to us. But as its substance is Christ, and as it contains no other thing than that he, who had been always with the Father, was at length manifested to men, the first view appears to me the more simple and genuine. Moreover, it appears more fully from the Gospel that the wisdom which dwells in God is called the Word.
(59) It is more consistent with the passage to take “from the beginning” here as from the beginning of the Gospel, from the beginning of the ministry of our Savior, because what had been from the beginning was what the apostles had heard and seen. That another view has been taken of these words has been owing to an over-anxiety on the part of many, especially of the Fathers, to establish the divinity of our Savior; but this is what is sufficiently evident from the second verse. See 1Jo 2:7. — Ed.
2. For (or, and) the life was manifested The copulative is explanatory, as though he had said, “We testify of the vivifying Word, as life has been manifested.” The sense may at the same time be twofold, that Christ, who is life and the fountain of life, has been manifested, or, that life has been openly offered to us in Christ. The latter, indeed, necessarily follows from the former. Yet as to the meaning, the two things differ, as cause and effect. When he repeats, We shew, or announce eternal life, he speaks, I have no doubt, of the effect, even that he announces that life is obtained for us in Christ.
We hence learn, that when Christ is preached to us, the kingdom of heaven is opened to us, so that being raised from death we may live the life of God.
Which was with the Father. This is true, not only from the time when the world was formed, but also from eternity, for he was always God, the fountain of life; and the power and the faculty of vivifying was possessed by his eternal wisdom: but he did not actually exercise it before the creation of the world, and from the time when God began to exhibit the Word, that power which before was hid, diffused itself over all created things. Some manifestation had already been made; the Apostle had another thing in view, that is, that life was then at length manifested in Christ, when he in our flesh completed the work of redemption. For though the fathers were even under the law associates and partakers of the same life, yet we know that they were shut up under the hope that was to be revealed. It was necessary for them to seek life from the death and resurrection of Christ; but the event was not only far remote from their eyes, but also hid from their minds. They depended, then, on the hope of revelation, which at length in due time followed. They could not, indeed, have obtained life, except it was in some way manifested to them; but the difference between us and them is, that we hold him already revealed as it were in our hands, whom they sought obscurely promised to them in types.
But the object of the Apostle is, to remove the idea of novelty, which might have lessened the dignity of the Gospel; he therefore says, that life had not now at length began to be, though it had but lately appeared, for it was always with the Father.
3. That which we have seen. He now repeats the third time the words, seen and heard, that nothing might be wanting as to the real certainty of his doctrine. And it ought to be carefully noticed, that the heralds of the Gospel chosen by Christ were those who were fit and faithful witnesses of all those things which they were to declare. He also testifies of the feeling of their heart, for he says that he was moved by no other reason to write except to invite those to whom he was writing to the participation of an inestimable good. It hence appears how much care he had for their salvation; which served not a little to induce them to believe; for extremely ungrateful we must be, if we refuse to hear him who wishes to communicate to us a part of that happiness which he has obtained.
He also sets forth the fruit received from the Gospel, even that we are united thereby to God, and to his Son Christ in whom is found the chief good. It was necessary for him to add this second clause, not only that he might represent the doctrine of the Gospel as precious and lovely, but that he might also show that he wished them to be his associates for no other end but to lead them to God, so that they might be all one in him. For the ungodly have also a mutual union between themselves, but it is without God, nay, in order to alienate themselves more and more from God, which is the extreme of all evils. It is, indeed, as it has been stated, our only true happiness, to be received into God’s favor, so that we may be really united to him in Christ; of which John speaks in Joh 17:20.
In short, John declares, that as the apostles were adopted by Christ as brethren, that being gathered into one body, they might together be united to God, so he does the same with other colleagues; though many, they are yet made partakers of this holy and blessed union.
4. That your joy may be full By full joy, he expresses more clearly the complete and perfect happiness which we obtain through the Gospel; at the same time he reminds the faithful where they ought to fix all their affections. True is that saying,
“Where your treasure is, there will be your heart also.”
(Mat 6:21.)
Whosoever, then, really perceives what fellowship with God is, will be satisfied with it alone, and will no more burn with desires for other things.
“The Lord is my cup,” says David, “and my heritage; the lines have fallen for me on an excellent lot.” (Psa 16:5.)
In the same manner does Paul declare that all things were deemed by him as dung, in comparison with Christ alone. (Phi 3:8.) He, therefore, has at length made a proficiency in the Gospel, who esteems himself happy in having communion with God, and acquiesces in that alone; and thus he prefers it to the whole world, so that he is ready for its sake to relinquish all other things.
5. This then is the message, or promise. I do not disapprove of the rendering of the old interpreter, “This is the annunciation,” or message; for though ἐπαγγελία means for the most part a promise, yet, as John speaks here generally of the testimony before mentioned, the context seems to require the other meaning, except you were to give this explanation, “The promise which we bring to you, includes this, or has this condition annexed to it.” Thus, the meaning of the Apostle would become evident to us. (60) For his object here was not to include the whole doctrine of the Gospel, but to shew that if we desire to enjoy Christ and his blessings, it is required of us to be conformed to God in righteousness and holiness. Paul says the same thing in the second chapter of the Epistle to Titus, “Appeared has the saving grace of God to all, that denying ungodliness and worldly lusts, we may live soberly and righteously and holily in this world;” except that here he says metaphorically, that we are to walk in the light, because God is light.
But he calls God light, and says that he is in the light; such expressions are not to be too strictly taken. Why Satan is called the prince of darkness is sufficiently evident. When, therefore, God on the other hand is called the Father of light, and also light, we first understand that there is nothing in him but what is bright, pure, and unalloyed; and, secondly, that he makes all things so manifest by his brightness, that he suffers nothing vicious or perverted, no spots or filth, no hypocrisy or fraud, to lie hid. Then the sum of what is said is, that since there is no union between light and darkness, there is a separation between us and God as long as we walk in darkness; and that the fellowship which he mentions, cannot exist except we also become pure and holy.
In him is no darkness at all. This mode of speaking is commonly used by John, to amplify what he has affirmed by a contrary negation. Then, the meaning is, that God is such a light, that no darkness belongs to him. It hence follows, that he hates an evil conscience, pollution, and wickedness, and everything that pertains to darkness.
(60) Griesbach has substituted ἀγγελία for the word here used, as being most approved; but the other, ἐπαγγελία, has also a similar meaning, announcement, or message, or command, though in the New Testament it is mostly taken in the sense of a promise. — Ed
6. If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doctrine, however, depends on a higher principle, that God sanctifies all who are his. For it is not a naked precept that he gives, which requires that our life should be holy; but he rather shews that the grace of Christ serves for this end to dissipate darkness, and to kindle in us the light of God; as though he had said, “What God communicates to us is not a vain fiction; for it is necessary that the power and effect of this fellowship should shine forth in our life; otherwise the possession of the gospel is fallacious.” What he adds, and do not the truth, is the same as if he had said, “We do not act truthfully. We do not regard what is true and right.” And this mode of speaking, as I have before observed, is frequently used by him.
7. But if we walk in the light. He now says, that the proof of our union with God is certain, if we are conformable to him; not that purity of life conciliates us to God, as the prior cause; but the Apostle means, that our union with God is made evident by the effect, that is, when his purity shines forth in us. And, doubtless, such is the fact; wherever God comes, all things are so imbued with his holiness, that he washes away all filth; for without him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God.
In saying, We have fellowship one with another, he does not speak simply of men; but he sets God on one side, and us on the other.
It may, however, be asked, “Who among men can so exhibit the light of God in his life, as that this likeness which John requires should exist; for it would be thus necessary, that he should be wholly pure and free from darkness.” To this I answer, that expressions of this kind are accommodated to the capacities of men; he is therefore said to be like God, who aspires to his likeness, however distant from it he may as yet be. The example ought not to be otherwise applied than according to this passage. He walks in darkness who is not ruled by the fear of God, and who does not, with a pure conscience, devote himself wholly to God, and seek to promote his glory. Then, on the other hand, he who in sincerity of heart spends his life, yea, every part of it, in the fear and service of God, and faithfully worships him, walks in the light, for he keeps the right way, though he may in many things offend and sigh under the burden of the flesh. Then, integrity of conscience is alone that which distinguishes light from darkness.
And the blood of Jesus Christ After having taught what is the bond of our union with God, he now shews what fruit flows from it, even that our sins are freely remitted. And this is the blessedness which David describes in Psa 32:0, in order that we may know that we are most miserable until, being renewed by God’s Spirit, we serve him with a sincere heart. For who can be imagined more miserable than that man whom God hates and abominates, and over whose head is suspended both the wrath of God and eternal death?
This passage is remarkable; and from it we first learn, that the expiation of Christ, effected by his death, does then properly belong to us, when we, in uprightness of heart, do what is right and just for Christ is no redeemer except to those who turn from iniquity, and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance, nor can the peace of God be in those hearts, where the fear God does not prevail.
Secondly, this passage shews that the gratuitous pardon of sins is given us not only once, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful. For the Apostle here addresses the faithful; as doubtless no man has ever been, nor ever will be, who can otherwise please God, since all are guilty before him; for however strong a desire there may be in us of acting rightly, we always go haltingly to God. Yet what is half done obtains no approval with God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God.
By saying, from all sin, he intimates that we are, on many accounts, guilty before God; so that doubtless there is no one who has not many vices. But he shews that no sins prevent the godly, and those who fear God, from obtaining his favor. He also points out the manner of obtaining pardon, and the cause of our cleansing, even because Christ expiated our sins by his blood; but he affirms that all the godly are undoubtedly partakers of this cleansing.
The whole of his doctrine has been wickedly perverted by the sophists; for they imagine that pardon of sins is given us, as it were, in baptism. They maintain that there only the blood of Christ avails; and they teach, that after baptism, God is not otherwise reconciled than by satisfactions. They, indeed, leave some part to the blood of Christ; but when they assign merit to works, even in the least degree, they wholly subvert what John teaches here, as to the way of expiating sins, and of being reconciled to God. For these two things can never harmonize together, to be cleansed by the blood of Christ, and to be cleansed by works: for John assigns not the half, but the whole, to the blood of Christ.
The sum of what is said, then, is, that the faithful know of a certainty, that they are accepted by God, because he has been reconciled to them through the sacrifice of the death of Christ. And sacrifice includes cleansing and satisfaction. Hence the power and efficiency of these belong to the blood of Christ alone.
Hereby is disproved and exposed the sacrilegious invention of the Papists as to indulgences; for as though the blood of Christ were not sufficient, they add, as a subsidy to it, the blood and merits of martyrs. At the same time, this blasphemy advances much further among us; for as they say that their keys, by which they hold as shut up the remission of sins, open a treasure made up partly of the blood and merits of martyrs, and partly of the worlds of supererogation, by which any sinner may redeem himself, no remission of sins remains for them but what is derogatory to the blood of Christ; for if their doctrine stands, the blood of Christ does not cleanse us, but comes in, as it were, as a partial aid. Thus consciences are held in suspense, which the Apostle here bids to rely on the blood of Christ.
8. If we say. He now commends grace from its necessity; for as no one is free from sin, he intimates that we are all lost and undone, except the Lord comes to our aid with the remedy of pardon. The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing.
By the word sin, is meant here not only corrupt and vicious inclination, but the fault or sinful act which really renders us guilty before God. Besides, as it is a universal declaration, it follows, that none of the saints, who exist now, have been, or shall be, are exempted from the number. Hence most fitly did Augustine refute the cavil of the Pelagians, by adducing against them this passage: and he wisely thought that the confession of guilt is not required for humility’s sake, but lest we by lying should deceive ourselves.
When he adds, and the truth is not in us, he confirms, according to his usual manner, the former sentence by repeating it in other words; though it is not a simple repetition, (as elsewhere,) but he says that they are deceived who glory in falsehood.
9. If we confess He again promises to the faithful that God will be propitious to them, provided they acknowledge themselves to be sinners. It is of great moment to be fully persuaded, that when we have sinned, there is a reconciliation with God ready and prepared for us: we shall otherwise carry always a hell within us. Few, indeed, consider how miserable and wretched is a doubting conscience; but the truth is, that hell reigns where there is no peace with God. The more, then, it becomes us to receive with the whole heart this promise which offers free pardon to all who confess their sins. Moreover, this is founded even on the justice of God, because God who promises is true and just. For they who think that he is called just, because he justifies us freely, reason, as I think, with too much refinement, because justice or righteousness here depends on fidelity, and both are annexed to the promise. For God might have been just, were he to deal with us with all the rigor of justice; but as he has bound himself to us by his word, he would not have himself deemed just, except he forgives. (61)
But this confession, as it is made to God, must be in sincerity; and the heart cannot speak to God without newness of life. It then includes true repentance. God, indeed, forgives freely, but in such a way, that the facility of mercy does not become an enticement to sin.
And to cleanse us The verb, to cleanse, seems to be taken in another sense than before; for he had said, that we are cleansed by the blood of Christ, because through him sins are not imputed; but now, having spoken of pardon, he also adds, that God cleanses us from iniquity: so that this second clause is different from the preceding. Thus he initiates that a twofold fruit comes to us from confession, — that God being reconciled by the sacrifice of Christ, forgives us, — and that he renews and reforms us.
Were any one to object and say, that as long as we sojourn in the world, we are never cleansed from all unrighteousness, with regard to our reformation: this is indeed true; but John does not refer to what God now performs in us. He is faithful, he says, to cleanse us, not today or tomorrow; for as long as we are surrounded with flesh, we ought to be in a continual state of progress; but what he has once begun, he goes on daily to do, until he at length completes it. So Paul says, that we are chosen, that we may appear without blame before God, (Col 1:22;) and in another place he says, that the Church is cleansed, that it might be without spot or wrinkle. (Eph 5:27.)
If yet any one prefers another explanation, that he says the same thing twice over, I shall not object. (62)
(61) “Faithful” and “just” are nearly of the same import, having both a regard to God’s promise, only the latter affords a stronger or an additional ground of confidence, inasmuch as the fulfillment of God’s gracious promise is set forth as an act of justice. So that the penitent has here two of God’s attributes, faithfulness and justice, to encourage and support his faith.
We may, at the same time, consider “just” as having reference to forgiveness, and “faithful” to cleansing, according to a very common mode of stating things both in the Old and New Testament, the order in the second clause being reversed. Then “just ” means the same as when Paul says, “that he might be just and the justifier of him that believeth in Jesus,” Rom 3:26. Forgiveness is thus an act of justice, then, not to us, but to Christ, who made an atonement for sins. — Ed.
(62) That is, that he refers to forgiveness in the two clauses. — Ed
10We make him a liar He goes still further, that they who claim purity for themselves blaspheme God. For we see that he everywhere represents the whole race of man as guilty of sin.
Whosoever then tries to escape this charge carries on war with God, and accuses him of falsehood, as though he condemned the undeserving. To confirm this he adds, and his word is not in us; as though he had said, that we reject this great truth, that all are under guilt.
We hence learn, that we then only make a due progress in the knowledge of the word of the Lord, when we become really humbled, so as to groan under the burden of our sins and learn to flee to the mercy of God, and acquiesce in nothing else but in his paternal favor.
1Jn 1:1. That which was from the beginning, &c.- Though from the beginning (απ αρχης ), and in the beginning (εν αρχη ), as we have it, Joh 1:1 are somewhat different expressions; yet, as Christ is here styled in the next verse eternal Life, it is natural to take in his eternal existence, correspondent to this apostle's assertion of it, Joh 1:1. The phrase Ye have known him that is from the beginning
(απ αρχης ), ch. 1Jn 2:13-14 whether applied to the Father or Son, evidently relates to his eternal existence. Accordingly, we may take the phrase that which was from the beginning to relate to the eternal Deity of Christ, rather than to the beginning of the gospel dispensation, though it may bear the last of these senses in some other parts of this epistle. The neuter gender is sometimes used concerning a person, both in the New Testament and in some of the Greek classics. St. John, as well as the other eleven apostles, had heard Christ preach, and had heard the Father bear testimony to him by an audible voice from heaven: they had seen him with their own eyes; they had viewed him attentively and deliberately. Nay, St. John here declares, that he had not only seen and heard Christ in the flesh, but had felt and handled his body, and had all possible evidence that he came in the flesh, or had a real body: by which expressions St. John seems particularly to advert to the heresy of the docetae. See the introduction to this chapter.
1Jn 1:2. For the life was manifested- Jesus Christ is here called the Life, not only as having life in himself, but as the author of eternal life, or that great and glorious Person, who revealed,and will bestow, that immortal glory and felicity, which was in former ages comparatively concealed in the breast or council of Deity; and which the Lord Jesus Christ so clearly manifested unto the apostles, and brought to light in the gospel. See Joh 1:4; Joh 11:25; Joh 14:6 and 1Jn 5:11-12; 1Jn 5:20. All this second verse ought evidently to be read in a parenthesis.
1Jn 1:3. That ye also may have fellowship, &c.- According to the scriptures, every man who, to the best of his power, follows the true doctrines of the apostles, and through grace acts according to their precepts, is entitled to communion with every Christian church wherever he comes: but if any part of the visible church should refuse to have communion with him, he nevertheless belongs to the true and invisible church of Christ, which consists of all his sincere and faithful disciples throughout the whole world. He has communion with all righteous and good men: he has likewise communion with the Father, and with his Son Jesus Christ. False teachers and wicked men cut themselves off from the true church of Christ by their heresies or wickedness; but, though a good man may perhaps be rejected by some parties of Christians here on earth, he will not be rejected by the Judge of the world, but admitted to the communion of the saints above. See on 1Jn 1:6.
1Jn 1:4. That your joy may be full.- "That the divine life may be so improved in your souls, and your meetness for the heavenly inheritance may be so apparent, and so advanced, that your joy may, as far as possible, be fulfilled; and no circumstance which this mortal life will admit, may be wanting to complete it."
1Jn 1:5. Which we have heard of him, &c.- Of him, means, "From Jesus Christ;" for St. John evidently refers to what he had said in some of the preceding verses, concerning his seeing Christ in the flesh, and hearing him preach the word of life; what that apostle had heard from Him, he delivered faithfully unto the Christians. Light is in several texts put for knowledge or felicity; and darkness for ignorance or misery. But here light is put for purity or holiness, and darkness for moral impurity, or vice and wickedness. God is a pure and spotless Being, without any dark stain of impurity whatever. The phraseology of this verse, of affirming one thing, and immediately denying the contrary, or of denying one thing and affirming the contrary, was very common with the Hebrews, and St. John has often made use of that idiom. See 1Jn 1:6; 1Jn 1:8; 1Jn 2:4; 1Jn 2:7; 1Jn 2:10, &c. Dr. Bates says, that the phrase, God is Light, expresses his most clear and perfect knowledge; for light discovers all things: his unspotted holiness; for light is incapable of any pollution: and sovereign goodness and happiness; for light, joined with vital heat, inspires pleasure into universal nat
1Jn 1:6. If we say that we have fellowship with him,- By communion with God, St. John means a holy exercise of the Divine presence, walking by faith in the light of his countenance, and an abiding consciousness of his favour, which can be experienced by none but those who lead a holy life. We cannot have communion with God, unless we resemble himin purity, holiness, and all moral perfection. Holiness is through grace preserved and increased by the habitual practice of it, and by devotion. Thus may we maintain communion with God: but if any one who neglects to worship and obey God, or who practices vice, should pretend to communion with God, he wilfully imposes upon himself, and does not act according to truth: truth is the rule or measure of right.
1Jn 1:7. But if we walk in the light, &c.- "But if, on the other hand, we walk in the light of holiness, as he himself is ever in the light of it, and surrounded with it as his brightest glory, we have then communion with him, and withone another in him; and though we are indeed conscious to ourselves of many past offences, for which so holy a God might for ever banish us from his presence, and of many remaining imperfections which might discourage our approaches to him, we have this grand consolation, that the Blood of Jesus Christ his Son cleanses us from all sin." See Isa 2:5.
1Jn 1:8. If we say that we have no sin, &c.- Several commentators of note judge that this text has particular reference to the Gnostics: others give it a more general sense, but still as referring solely to the unawakened or unconverted, and having no allusion to the children of God: others, that the first clause signifies If we say that we have not sinned, the present tense being inserted instead of the past. The followers of Dr. John Calvin lay peculiar stress upon these words, as favouring the doctrine which maintains the impossibility of being saved from all sin in the present life. Mr. John Wesley supposes that the words before his Blood has cleansed us, are to be understood-If we say that we have no sin before his Blood has cleansed us. And when I compare the following passages of this epistle, viz. ch. 1Jn 1:9 1Jn 2:5 1Jn 3:3; 1Jn 4:12; 1Jn 4:16-18; 1Jn 5:18 with the present, I am constrained to acknowledge that I believe Mr. Wesley's comment on the passage to be perfectly just. At the same time I suppose no one will deny, that every human being on this side of the grave, may say with truth, "Father, forgive us our trespasses, as we forgive them that trespass against us." We every moment need the atoning Blood, the propitiatory Sacrifice as such, whatever be our situation or experience in the church of God.
1Jn 1:9. If we confess our sins, &c.- "If, on the other hand, we, under a humbling sense of our imperfections and many disallowed failures, acknowledge our transgressionstotheLord,andconfessthemwithfaithinChrist'spropitiatorysacrifice for the forgiveness of them, he is so true and faithful to his promise to the Redeemer, and to those that believe in him (Isa 53:11. Heb 8:12.); and is so just to the merit of his Blood (Rom 3:26.), as for his sake freely to pardon all our sins of omission and commission, in thought, word, and deed, and to purge our consciences from all guilt; and to cleanse us from the internal defilement of all our iniquities by the sanctification of the Spirit, which was purchased by the blood of his Son to purify our hearts and lives, thatwe may be fit for constant communion with him in this world, and eternally enjoy his presence and glory in the world which is to come."
1Jn 1:10. If we say that we have not sinned, &c.- "If, after all, we assert that we have not transgressed the law of God, so as to need pardon through the Blood, and sanctification by the Spirit of Christ, we, in effect, make God himself a liar; as we therein deny the truth of what he has said in his word, which pronounces upon the whole race of mankind, that all have sinned, and come short of the glory of God (Rom 3:23.); and we thereby shew that the truth of the gospel has no place in us, the very nature of which supposes us to be sinners, and is designed to bring us to a humble, penitent confession of sin, ver.9 and to faith in the Redeemer's blood for the remission of it, and for victory over it, till we be completely delivered from the whole nature thereof," 1Jn 1:7.
Inferences.-How seriously should we attend to the word of life, when addressed to us by those who were so intimately acquainted with it, and with him who brought it and revealed it to the world! In like manner may all concerned in dispensing it, be able to say that it is what they have heard, and, as it were, seen and handled; yea, tasted, and let in all its sweetness and energy. Jesus Christ is indeed that life which was with the Father, and is now manifested unto us: may we ever regard him as such, and have communion with St. John, and the other sacred writers, in their communion with the Father, and with his Son Jesus Christ. Surely they, who by experience know the delight and benefit of that communion, will desire that others may be partakers of it with themselves. Their own joy, instead of being diminished, will be rather rendered more complete and intense, by being in this manner imparted to others.
Nothing can be of more importance than to form right and worthy conceptions of God; and that we may do so, let us reflect on him as the purest and even unmingled Light, without any the least shade of darkness; as Truth in perfection, without any mixture of falsehood or evil. And let us be particularly concerned, that as we desire to have fellowship with him, we allow not ourselves to walk in darkness of any kind, but put off all its works, that we may put on the whole armour of light, and walk in the light as he is in the light. Let every action of our lives, every thought of our hearts, be brought to the light of the gospel, and tried and proved according to it. And, as it would be very vain and criminal in us to deny that we are sinners, as it would be self-deceit to imagine it, and self-confusion to affirm it, let us, with humble thankfulness, apply to that Blood, which is able to cleanse us from all unrighteousness. Most freely confessing our sins, in all their aggravations, so far as our weak and limited thoughts can attain to the view of them, let us humbly plead his promise, and his covenant; and then fidelity and justice will join with mercy and power to cleanse us from all sin.
REFLECTIONS.-1st, The blessed penman of this epistle immediately enters into his subject. Full of Christ, he breaks forth;
That which was from the beginning, that glorious and divine Person, who from eternity as the Son, subsisting with the Father in the same essence; which, in the fulness of time, became incarnate; we have heard preaching his everlasting gospel; which we have seen with our eyes, living and dying; which we have looked upon, attentively regarding him both before and after his resurrection from the dead; and our hands have handled, so that we have the strongest and most indubitable evidence of his true humanity, and of the reality of his resurrection in the same body which on his incarnation he had assumed into personal union with himself; who emphatically bears the name of the word of life, being the fountain of natural life to every creature, and the giver of spiritual and eternal life to his faithful people; (for the life, the Lord of life and glory, was manifested in the flesh; and we have seen it, and bear witness and shew unto you that eternal life, who from everlasting existed in the unity of the Godhead; which was with the Father, one with him in co-essential glory, and was, in the fulness of time, according to the prophetic word, manifested unto us in the human nature) that adored Personage, which we have seen and heard, and concerning whom we are most incontestably assured that our record is true, him declare we unto you, as God and Man in one Christ, as the only and all-sufficient Saviour, through whom all blessings in time and eternity are obtained for his faithful saints; and we publish his offices, glory, and gospel, that ye also may have fellowship with us in all the inestimable privileges which he bestows on his saints, even on all who perseveringly believe on his name: and truly this communion is of the most transcendently glorious nature, for our fellowship is with the Father himself, and with his Son Jesus Christ, in and through whom we are admitted into the nearest and most honourable union and friendship with the God of glory. And these things write we unto you, that your joy may be full, abounding with consolation in the experience of the present invaluable privileges of pardon, adoption, and grace, and advancing towards the perfection of joy in heaven, and to the pleasures which are at God's right hand for evermore. Note; (1.) It is the dignity of every faithful soul, that it is admitted into communion with God, and is one with Jesus, as a member of his body mystical. (2.) They who know the Saviour experimentally, as united to him in faith and love, have within them a fund of consolation, which the world knows nothing of.
2nd, Having mentioned the Author of the everlasting gospel, the apostle passes on to the message which they had received from him to deliver unto them.
1. Concerning God. This then is the message which we have heard of him, and declare unto you, that God is light; a Spirit absolutely pure, infinite in all perfections, without the least shadow or possibility of imperfection; and in him is no darkness at all. Note; Our poor and finite ideas are unable adequately to comprehend the divine excellencies; nay, angels before him veil their faces, for he dwelleth in that light which no creature can approach unto, so as fully to discern his glory. What we know of him is rather by removing every defect from him, and saying what he is not, rather than what he is.
2. Concerning those who professed to believe in him. (1.) If we say that we have fellowship with him, through the gospel of his dear Son, and yet notwithstanding walk in darkness, the servants of sin, which is so opposite to his essential purity, we lie, and do not the truth; our falsehood is evident to his all-searching eye, and our practice contradicts our professions, and proves our hypocrisy. But (2.) if we walk in the light of truth and holiness, under the guidance of his Spirit, and according to our Christian profession; as he is in the light, resembling him in his communicable perfections; then we have fellowship one with another; we enjoy the most distinguishing communion with him and with his saints in spirit; and the blood of Jesus Christ his Son cleanseth us from all sin; though we are indeed conscious to ourselves of many past offences, and even then of many remaining infirmities, we have this grand consolation-that the Blood of Jesus Christ his Son cleanseth us from all sin, however deep, innate, or heinous. Blessed and happy are they whom this Blood thus cleanses, and who are admitted into this holy fellowship!
3. The apostle, to prevent all possible misconception, adds the following observations, either as qualifications, or explanations, of what he had before advanced.
(1.) If we say that we have no sin, that we are not poor guilty sinners; if we imagine that we have no need to pray, "Forgive us our trespasses, as we forgive them that trespass against us,"-we deceive ourselves, and the truth is not in us, we are spiritually proud, and have no interest in the Blood of Christ, except as fallen creatures who are still in a state of trial: but, if we say that we have not sinned, we make him a liar, by directly contradicting his truth; because, being by nature corrupted creatures, we must have often sinned against him, before we were renewed in grace; and, if we deny it, his word is not in us, which every where supposes and declares us to be such by nature.
(2.) If we confess our sins, and humbly, through faith in Jesus Christ, apply for the promised mercy of God, he is faithful and just to forgive us our sins; faithful to the covenant of grace, and to his promise made therein, to forgive all those who come to him penitently through faith in his eternal Son; and just, because having received the ransom of atoning Blood, it is become an act of justice to pardon those who plead it, and, if they perseveringly plead it, to cleanse them from all unrighteousness. Note; The acceptance with God of persevering believers, stands not on the footing of mercy only, but is assured to them by that very perfection of holiness which seemed most strongly to militate against their hope.
