Book of 1John Chapter 1 Vs. 8

Walking in the Light

1 John 1:8 “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”

That we have no sin

Ὅτι that, may be taken merely as a mark of quotation: If we say, sin we have not. On the phrase to have sin, see on John 16:22, and compare have fellowship, 1Jhn. 1:3. Sin ἁμαρτίαν is not to be understood of original sin, or of sin before conversion, but generally. It is obvious that this ἔχειν ἁμαρτίαν to have sin, is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say (Ebrard).

Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of ἁμαρτία sin among the Greeks is physical; the missing of a mark (see on Mat. 1:21; see on Mat. 6:14); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, therefore, is, primarily, ignorance. In the Platonic conception of sin, intellectual error is the prominent element. Thus: What then, I said, is the result of all this? Is not this the result - that other things are indifferent, and that wisdom is the only good, and ignorance the only evil? Euthydemus, 281. The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all - they must continue to rise until they arrive at the good Republic, vii., 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God see Laws, ix., 863. Republic, i., 351). Or again, as an inward want of harmony. May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose - which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice Laws, i., 644). He traces most sins to the influence of the body on the soul. In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure, and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth Phedo, 67).

We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis: The sun beholds no wholly good and virtuous man among those who are now living (615). But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him Plato, Protagoras, 344). How, then: is it possible to be sinless? It is impossible; but this is possible, to strive not to sin Epictetus, iv., 12, 19).

Others seem to have been claiming that they had no sin. Jesus had taught that those who owned up to their sin could find forgiveness, while those who were blind to their sin would be left mired in it (John 9:41).

We deceive ourselves (ἑαυτοὺς πλανῶμεν)

Lit., we lead ourselves astray. See on Mark 7:24; see on Mat. 27:63, 27:64; see on Jude 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Mat. 24:4; Rev. 2:20; 13:14; 19:20; 12:9; 20:3. Compare πλάνοι deceivers (2Jhn. 1:7); πλάνη error (Jude 1:11; 1Jhn. 4:6).

Not only did the false teachers walk in darkness, i.e. meaning sin (in verse 6), but went so far as to deny totally the existence of a sin nature in their lives. If someone never admits to being a sinner, salvation cannot result see Mat. 19:16-22), for the account of the young man who refused to recognize his sin.

Not only did the false teachers make false claims to fellowship and disregard sin (verse 6), they are also characterized by deceit regarding sinlessness (Eccl. 7:20; Rom. 3:23).

We are not completely free of sin because we are saved, but the desire of our heart must be not to sin. The sin must be of an outward nature and not part of us. All have sinned and come short of the glory of God. We walk in His forgiveness.

The truth

The whole Gospel. All reality is in God. He is the only true God ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, the very image of His substance, and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (Jas. 5:19; 1Pet. 1:22; 2Pet. 2:2), and in Paul (2Cor. 8:8; Eph. 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively.

1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood.

Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, 1:17; 14:6), and by His teaching (John 8:40; 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; 16:7). Hence the Spirit, even as Christ, is the Truth (1Jhn. 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1Jhn. 2:21; 2Jhn. 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1Jhn. 2:21; John 8:44).

2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; 15:26; 16:13). It dwells in man (1Jhn. 1:8; 2:4; 2Jhn. 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1Jhn. 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1Jhn. 1:6). It brings sanctification and freedom (John 8:32; 17:17). See on John 14:6,14:17.

But when a believer is experiencing true fellowship with God he may then be tempted to think or say that he is, at that moment at least, free from sin. John warned against this self-deluding conception. If we claim to be without sin, we deceive ourselves and the truth is not in us (cf. 1Jhn. 1:6; 2:4). If Christians understand the truth that God’s Word teaches about the depravity of the human heart, they know that just because they are not conscious of failure does not mean that they are free from it. If the truth is in them as a controlling, motivating influence, this kind of self-deception will not take place. Whether someone claims to be without sin for a brief period of time or claims it as a permanent attainment, the claim is false.