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Commentary Index | Return to PrayerRequest.comVincent Word Studies - 1 John 1:8 - 1:8
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This Chapter Verse Commentaries:
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 Joh 16:22, and compare have fellowship, 1Jo 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).
We deceive ourselves (ἑαυτοὺς πλανῶμεν)
Lit., we lead ourselves astray. See on Mar 7:24; see on Mat 27:63, Mat 27:64; see on Jud 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; Rev 13:14; Rev 19:20; Rev 12:9; Rev 20:3. Compare πλάνοι deceivers (2Jo 1:7); πλάνη error (Jud 1:11; 1Jo 4:6).
The truth
The whole Gospel. All reality is in God. He is the only true God (ἀληθινός Joh 17:3; see on Joh 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 (Jam 5:19; 1Pe 1:22; 2Pe 2:2), and in Paul (2Co 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 (Joh 1:18; Joh 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 (Joh 1:10. See on Joh 1:4, Joh 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 (Joh 18:37). This He did through the embodiment of truth in His own person (Joh 1:14, Joh 1:17; Joh 14:6), and by His teaching (Joh 8:40; Joh 17:17); and His work is carried out by the Spirit of Truth (Joh 16:13), sent by God and by Christ himself (Joh 14:26; Joh 16:7). Hence the Spirit, even as Christ, is the Truth (1Jo 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1Jo 2:21; 2Jo 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (Joh 8:32; 1Jo 2:21; Joh 8:44).
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (Joh 14:17; Joh 15:26; Joh 16:13). It dwells in man (1Jo 1:8; 1Jo 2:4; 2Jo 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1Jo 4:6). It translates itself into act. God's true children do the truth (Joh 3:21; 1Jo 1:6). It brings sanctification and freedom (Joh 8:32; Joh 17:17). See on Joh 14:6, Joh 14:17.