Themes in 1 John:
Seed (of sin and of Christ)
Light and Darkness
Love (agape)
Christian perfection
Imitation of Christ
Following the commandments of Christ
Overcome sin and the world
Abiding in Christ
Chapter 1
v1-3 We proclaim to others what we have seen, heard and has been manifested to us; this is the great commission. The purpose is that we may have fellowship.
v4 Obedience to Christ is joy.
v5 God is light and in Him is no darkness. He cannot devise evil plans to be carried out by humans in predestination nor determine that people will reject Him even before they exist. He cannot be the author of sin.
A theme in 1 John is imitation of Christ, love and Christian perfection. When we imitate Christ, we also have no darkness in us. No darkness is Christian perfection, and a love for God unmixed with love for the world.
Contrast v8. We are to seek Christian perfection. There is no darkness with God and no sin with God, but there is darkness and sin with us. Our task is to completely put off sin and not walk in darkness.
v6 Clear teaching on Christian perfection. See also 5:3, 4:16-17, 3:7-9. We cannot walk in sin (darkness) and light (righteousness) at the same time.
Biblical Illustrator: Not a coming to the fountain to be cleansed only, but a remaining in it, so that it may and can go on cleansing; the force of the tense a continuous present, always a present tense, not a present which the next moment becomes a past.
I. Moral purity is the essence of the divine character. “God is light.” Light is mysterious in its essence. “Who, by searching, can find out God?” Light is revealing in its power; through it we see all things. The universe can only be rightly seen through God. Light is felicitating; the animal creation feels it. He is the one “blessed” God. Light is pure, and in this sense God is called light. There are three things which distinguish God’s holiness from that of any creature:–First, it is absolutely perfect. Not only has He never thought an erroneous thought, felt a wrong emotion, performed a wrong act, but He never can. In Him there is no darkness at all. Secondly, it is eternally independent. The holiness of all creatures is derived from without, and depends greatly upon the influences and aids of other beings. But God’s holiness is uncreated. The holiness of creatures is susceptible of change. Thirdly, it is universally felt. Where is it not felt? It is felt in heaven. “Holy, holy, holy, Lord God Almighty,” is one of the anthems that resound through the upper world. It is felt in hell. All guilty consciences feel its burning flash. It is the consuming fire.. It is felt on earth. The compunctions of conscience.
II. That moral purity is the condition of fellowship with God. “If we say that we have fellowship with Him,” etc. Three things are implied here:–First, that fellowship with God is a possible thing. John assumes this as something that need scarcely be argued.
1. That the fellowship of a moral being with its Creator is antecedently probable. God is the Father of all intelligent spirits; and is it not probable that the Father and the child should have intercourse with each other?
2. Man is in possession of means suited to this end. If it be said that God is invisible–that we cannot commune with Him–we may reply by saying that man is invisible, and we do not commune with him. The spirit with which we commune in man we see not. How do we commune with man? Through his works. Through his words. Through memorials. We have something in our possession which belonged to another; given, perhaps, to us as a keepsake. Secondly, that fellowship with God is a desirable thing. John assumes this. Nothing is more desirable for man than this. Thirdly, that this fellowship will ever be characterised by a holy life. Purity is the condition of fellowship.
III. That moral purity is the end of Christ’s mediation. “The blood of Jesus Christ,” etc.
v7 Walking in light is fellowship with God.
Biblical Illustrator: We are to live under the abiding impression of God’s holiness (verse 8). Other lights than that from God might not show us how spotted we are. Here, then, is the first evidence that we are living, not in the light of our own conceit, but in that which comes from without and above our lives–the God light we will be very humble and penitent sort of people. But this light of holiness of God, if it really falls upon us, will show itself in another way besides; it will stir us up to a resolution to cease from sin. Read 1 John 2:3-5. A man who is contented with any negligence of duty is not in the light.
v8 A good person will say they will go to heaven or do not need a Savior because they are good. See also v10.
Biblical Illustrator: Self-delusion is among the most potent of the energies of sin, that it leads astray by blinding, and blinds by leading astray… To believe or to deny the possibility of Christian “perfection” is to leave the motives of the spiritual life almost wholly unchanged, as long as each man believes (and who on any side doubts this?) that it is the unceasing duty of each to be as perfect as he can, and, in the holy ambition of yet completer conquest, to “think nothing gained while aught remains to gain.” Were a perfect man to exist, he himself would be the last to know it; for the highest stage of advancement is the lowest descent in humility. As long as this humility is necessary to the fulness of the Christian character, it would seem that it is of the essence of the constant growth in grace to see itself lowlier as God exalts it higher. Besides this operation of humility, it must be remembered that the spiritual life involves a progressively increasing knowledge of God.
1. The first and darkest of his works on earth is also the first and deepest fountain of the misfortune we are now lamenting–the original and inherited corruption of the human soul itself. It is ignorant of sin, just because it is naturally sinful. We cannot know our degradation, we cannot struggle, or even wish, to rise, if we have never been led to conceive the possibility of a state higher than our own. Nature can teach discontent with this world, but there her lesson well nigh closes; she talks but vaguely, and feebly, and falsely of another! Now, if this be so, have we not for this mournful unconsciousness of our personal depravity a powerful cause in that depravity itself?
2. If Nature alone–treacherous and degraded nature–is silent in denouncing sin–if she has no instinctive power to arouse herself, what shall she be when doubly and trebly indurated by habit; when the malformed limb becomes ossified; when that faculty which was destined to be, under Divine guidance, the antagonist of nature, “a second nature,” as it is truly called, to reform, and resist, and overlay the first–is perverted into the traitorous auxiliary of its corruption? We know not ourselves sinners, because from infancy we have breathed the atmosphere of sin; and we now breathe it, as we do the outward air, unceasingly, yet with scarcely a consciousness of the act! The professional man, for example, who may become habituated to the use of falsehood or duplicity, as little knows how to disentangle this, even in conception, from the bulk and substance of his customary business–to regard it as something separately and distinctively wrong–as men think of mentally decomposing into their chemical constituents the common water or air, every time they imbibe them. The mass of men know these, as they know their own hearts, only in the gross and the compound. Is it not thus that constant habit persuades us “we have no sin” by making us unceasingly sin; and increases our self-content in direct proportion as it makes it more and more perilous?
3. As men copy themselves by force of habit, they copy others by force of example; and both almost equally foster ignorance of the virulence of the evil they familiarise, and perpetually reconcile the sinner to himself. Mankind in crowds and communities tend to uniformity; as the torrents of a thousand hills, from as many different heights, meet to blend in one unbroken level. And in that union, the source of so much happiness and of so much guilt, each countenances the other to console himself; we are mutual flatterers only that the flattery may soothingly revert to our own corruptions.
4. How the power of this universality of sin around us to paralyse the sensibility of conscience is augmented by the influence of fashion and of rank–not merely to silence its voice, but to bestow grace, and attraction, and authority upon deadly sin–I need not now insist. Philosophers tell us that the least oscillation in the system of the material universe propagates a secret thrill to its extremity; it is so in the every act of social man; but the disorders of the upper classes are publicly and manifestly influential–they are as if the central mass itself of the system were shaken loose, and all its retinue of dependent worlds hurled in confusion around it.
5. But to example and authority, thus enlisted in the ranks of evil, and thus fortifying the false security of our imaginary innocence, must be added such considerations as the tendency of pleasure itself, or of indolence, to prolong this deception, and our natural impatience of the pain of self-disapproval. Now you know there are two ways of easing an aching joint–by healing its disease or by paralysing the limb. And there are two ways of escaping an angry conscience–by ceasing from the evil that provokes it or by resolutely refusing to hear its voice, which soon amounts to silencing it forever. And all this proceeds in mysterious silence! There are no immediate visible attestations of God’s displeasure to startle or affright. All our customary conceptions of the justice of heaven are taken from the tribunals of earth, and on earth punishment ordinarily dogs the heels of crime. Hence, where the punishment is not direct, we forget that the guilt can have existed. The very immutability of the laws of visible nature, the ceaseless recurrence of those vast revolutions that make the annals of the physical universe, and the confidence that we instinctively entertain of the stability of the whole material system around us, while they are the ground of all our earthly blessings, and while they are, to the reason, a strong proof of Divine superintendence, are as certainly to the imagination a constant means of deadening our impressions of the possibility or probability of Divine interposition. Surely the God will break forth at length from His hidden sanctuary, and break forth, as of old upon the Mount, “in fire and the smoke of a furnace.”
The seeds of all my sins are in my heart, and perhaps the more dangerous that I do not see them.
[We will see the seed again.]
Motives that seem to you as white as the light may prove, when seen through His prism, to be many coloured. Aims that seem straight as a line may, when tested by the right standard, prove indirect and tortuous. We shall find at last that, in many cases, what we have thought devotion was indevout; what we have thought love was struck through with the taint of selfishness; what we have thought faith was utterly vitiated with the poison of unbelief.
v9 is an eternal promise. And if one falls away, was the promise never effective? I think not! It is evidence that we can fall away, especially when our belief is genuine, and we are carried away with false teaching and do not quickly renounce sin/darkness or doubt.
v9-10 John tackles the “I am a good person” argument. It is a denial of wrongdoing and proclaiming self-righteousness before God.
Chapter 2
v1 Again, clear teaching on Christian perfection and that we are not obligated to sin and can live without sin. But if we do sin, we must fly to Christ who is our advocate. A key focus in 1 John is Christ. We see Christ in verses 1, 2 and 8. Who is Christ? We do not have to sin. Like Romans 8, sin is voluntary and intentional. That we may not sin indicates that it is possible not to sin.
v2 Propitiation for the whole world is universal opportunity. No one is left out. Christ is the satisfaction for sin. The main context here is that we not sin, but Christ is there if we do.
v3 Keeping God’s commandments is a theme of 1 John. Keeping commandments is an outward confirmation of inward righteousness. It signifies that we are in Christ. We know that we have come to know Him. Knowledge is acquainted with the nature of God, His holy will by which He aims to sanctify and redeem people through Christ.
v4 We are untruthful if we claim to belong to Christ but do not obey.
v5-6 Imitation of Christ is our goal. We are to abide in Christ. We are also to walk as Christ walked. Walk is to regulate one’s self and to conduct one’s self. We are to regulate our conduct in the same way that Jesus regulated His conduct.
v9 We cannot be in the light if we hate our brother.
v11 Darkness blinds.
v13-14 Overcome the evil one (you have).
v15 Do not agape the world or prize it above all else.
Agape and agapo. Agape is perfect active, completed action in the present time, first person. Agapo is aorist participle, to love and keep on loving, continuing action. We see them in 2:15, 4:7, 4:10, 4:11-19. In 2:15, it is to prize above other things, unwilling to abandon or do without. Relating to our love for God, it is affectionate reverence, prompt obedience, grateful recognition of benefits received. Relating to our love for others, it is to regard the welfare of or seek the best, full of good will.
McLaren on Colossians 3:12: Love is quick susceptibility to others’ sorrows, readiness to help by act as well as pity in word, lowliness in estimating one’s own claims which will lead to bearing evils without resentment or recompensing the like, patient forgiveness after the pattern of the forgiveness we have received. All these graces are an outcome of love, and our lives must not be divorced from them. We are called to love unlovable people, for God sends the rain on the just and the unjust. He has mercy and compassion even on those who reject Him, and we must have mercy and compassion even on those who are unlovable. Christ also gave Himself even for those who will reject Him.
v15-17 is a group
v16 For the world is lust and pride.
Lust or desire – Luke 22:15, Rev 18:14, Philippians 1:23; lust here is a desire or longing for that which corrupts, or desire for what is forbidden. Lust of the flesh, or desires based on the flesh. The opposite is desire based on the things of God and desiring after holiness. Desire and longing spring from our love, so love motivates our desire. We are to love the holiness of God. We are warned not to agape love the world or its lusts.
Pride seems to be the first sin of Lucifer, and it is the serpent’s appeal in Genesis.
v17 and the world is passing away. The world is passing away. We should not long after something slated for destruction.
v17-end is a group with one message, concerning both false teachers and antichrists as well as true abiding in Christ.
v18-19 There are antichrists in the world and some are among us. Antichrist is defined as anyone who does not confess Christ. John points out that there are some among us who are not of us. They are false teachers and perhaps even heretics. Not everyone among us is genuinely abiding in Christ. There is true abiding in Christ, and there is pretending to be one of us. It is our duty to discern the difference, and we are called to abide in Christ. Again, this is clear teaching on pursuing Christian maturity, Christian perfection, and places the responsibility on us. I do not for a moment believe we can use as an excuse on judgment day that we were deceived by a false teacher. The false teacher will bear responsibility for distorting the gospel, but each believer has a responsibility to abide in Christ.
v20-24 Abiding in Christ is to abide in truth.
v25 The promise is eternal life, contrasting v17. We must pursue Christ, for this is all that will last. Christ is eternal, while this world is temporary.
Chapter 3
v5-10 When we imitate Christ, we will not sin and will practice righteousness. Those of the world and of the devil practice righteousness. It is strong teaching on Christian perfection.
v9 “Cannot” is related to able. Able to, could have been, could not; have the ability or power to do something, such as sin; power whether on our own resources or state of mind or permission of the law or custom. See Matthew 6:24 — cannot serve two masters. Matthew 9:15 – cannot mourn. Mark 2:7 – only God can. Mark 3:23 – Satan cannot cast out Satan. Luke 6:39 – blind cannot guide the blind. John 3:2 – No one can do signs but the Lord, or if God is with him. John 5:19 – the Son can do nothing of Himself apart from the Father (and we are children). Acts 27:15 – the ship could not face the wind; it did not have the power on its own. 1 Cor. 10:21 – same as Matt 6:24. Rev 9:20 – Idols cannot see, hear or walk. Matt 5:14 – cannot hide a city on a hill. Mark 1:45 – Jesus could not, without being recognized — able to but not without consequences, or He could not enter because He was thronged. See Mark 2:4
So cannot is prevented or do not have the power.
Adam Clarke: Let God have such a sway over us so extensive that we conquer the flesh.
Barclay: 1 Peter 1:23 born anew and dead to the soul; it will not be our habit, you must not sin, and not sinning is the ideal. John is setting down that we must be ever watchful against sin, so that sin is abnormal. In God, we cannot continue in deliberate sin.
[So in Revelation, overcome]
Eph. 2:1: Dead in sin; if we cannot choose God while in sin, how can we choose evil and sin after having died to it? John 3:3, Galatians 2:20, Romans 6:2,7
Biblical Illustrator: Practice of sin is contrary to the child of God. Born of God, John 1:12-13, the change or transformation is equal to the cause. As the cause is Christ, we are born anew unto the imitation of Christ. Being born of God, we do not sin knowingly or willingly or habitually. Sin is out of character. Cannot sin means it is contrary to his new nature.
- It is contrary to his views. Si is the greatest of all evil, and holiness is the highest of all good.
- Sin is contrary to taste. He dislikes sin and loves holiness.
- It is contrary to his purposes. Ps. 17:3
- It is contrary to his habits.
- It is contrary to his interests. Godliness is profitable. He is not the fool to sin against his own soul. Mark 10:21 – empty of self, full of God. Notice “born of God” and “seed remains in Him (eternity),” thus, he does not practice sin and cannot sin. Two descriptors, two results.
Our eyes are opened, and light shines on our sin. The flesh may be frail, but the seed of Christ is strong. Grace is a divine habit, and it does not produce acts contrary to its nature. Grace may be given up, but it cannot be taken away. When sin is a custom, we are not displeased with it. We cannot serve two masters. A regenerate person cannot sin like an unregenerate. We cannot live in the customary practice of sin, whether omission or commission of known duties/sin. Daniel 4:27 – capable but the heart forbids it. Cannot = unjust, bring ruin, rebellion against God, but does not speak to capability.
We bring forth fruit of our own kind. James 3:8-12. See also 1 John 3:10. Seed is fruit, and Christ’s seed is in us. 1 Peter 1:23.
v10b – 20 Agape love for the brethren. Focus on this love.
v17-18 Love in deed and truth and do not close the heart to those in need, particularly when you have the ability.
v21 We can have confidence or assurance.
v22-23 It is a commandment to believe on Christ and love each other. If we believe, we will trust in and imitate Christ. He says we will do what is pleasing in God’s sight.
v23 Belief conjoined with obedience; submission to; to commit trustfully.
v24 The result is abiding or dwelling in Christ and He in us. Abide is continually, not depart, unbroken fellowship, adhere to, to be constantly influenced by His divine influence and energy, established permanently and exerts its power in my soul, love toward God, hold fast and cleave.
v26 We have the Bible to avoid being deceived.
v27 The Holy Spirit teaches us, and we do not need to seek out teaching. It can lead to hearing error.
v28 When Christ comes, we can have confidence.
v29 Everyone who practices righteousness is born of Christ.
Summary of chapter 3:
- By believing on Christ, we are regarded as children or descendants (adopted). Romans 9:8. “What kind of love” is to define it. God loves us that He would adopt us.
- As children, Christ has promised that we will be like Him. A) Imitate Him and B) a spirit with eternal life we shall see Him as He is. Also, A) it signifies His return, B) signifies standing before Him, and C) reunited and living with Him.
- Having His hope, we purify ourselves. Christ is pure. In reference to the ceremonial law, we take steps to purify ourselves morally. Eliminate double-mindedness. James 4:8, 1 Peter 1:22.
- Contrast v3, no moral standard, no purity.
Chapter 4
v1 Test the spirits. Fact: false prophets have gone into the world. Romans 3:13, Eph 5:6, 2 Cor 2:11, 11:14, Matt 24:4, Rev 12:9,17. If we are deceived, it is our own choice, for we are both warned and commanded to avoid being deceived.
v4 Overcome
v6 If we are from God, we will listen to and adhere to and obey the word of God.
v7-21 Perfection, imitation of Christ, and obedience to God’s commandments mark the Christian. We know Christians by their perfection and love for each other. Imitation and perfection in v17 and 12
v7 An ongoing and continued agape love; it is a way of life and embedded in our character. Agape puts others first and no concern for self. It is sacrificial; it does not keep score or rights and does not demand a response. Although agape loves without expecting a response, the Bible is all about detailing our proper response, including our response to Christ’s sacrifice on the cross. This is love perfected.
Chapter 5
v1-2 We know we love the children of God when we love God and observe His commandments.
v3 The love of God is that we keep His commandments.
v4 Those born of God overcome the world. Faith is the victory that overcomes.
v5 The one who overcomes believes that Jesus is the Son of God; believe is action, and action is keeping God’s commandments.
v6-8 Born both of water and blood, as we are also called to do. Born again, like Jesus said to Nicodemus.
v8-12 The witness of God is eternal life, and those who do not have Christ do not have life.
v13-15 In Christ, we can know we have eternal life and ask anything according to His will and be heard and receive.
v16-17 Intercessory prayer for those in Christ who may sin. In other words, we should pray for those in Christ who do sin that God will give them life. A sin not leading to death, where death is a metaphor meaning the loss of that life which alone is worth of the name, or the misery of the soul arising from sin which begins on earth and lasts and increases after the death of the body. Sin is to miss the mark, wander from God’s law, an offence or violation of the divine law in thought or in act. Hostility unto death or sin unto death. Numbers 18:22 – there were sins which immediately caused death and sins which caused separation from God.
v18 No one who is born of God sins. God keeps the one born of Him.
v19 The world lies in the power of the evil one. Not having been born of God, they are controlled by the world.
v20 We can know who God is and that we are in Him.
21 Guard yourself from idols – a command.