1 John 1:10 Ulasan

Evidence given concerning Christ's person and excellency (Jo1 1:1, Jo1 1:2). The knowledge thereof gives us communion with God and Christ (Jo1 1:3), and joy (Jo1 1:4). A description of God (Jo1 1:5). How we are thereupon to walk (Jo1 1:6). The benefit of such walking (Jo1 1:7). The way to forgiveness (Jo1 1:9). The evil of denying our sin (Jo1 1:8-10).

In this chapter the apostle gives a summary of the Gospel, and the evidence of it, and from thence presses to a holy life and conversation, The sum of the Gospel is Jesus Christ, who is described both as God and man; his deity is expressed by being that which was from the beginning, the Word of life, life, and eternal life; his humanity by being the life manifested in the flesh, of which the apostles had full evidence by the several senses of seeing, hearing, and handling, and so were capable of bearing witness to the truth thereof, Jo1 1:1. And the ends had in view in giving this summary, evidence, and testimony, were, that the saints wrote unto might have fellowship with the apostles, whose fellowship was with the Father, and his Son Jesus Christ, and that their joy on hearing these things might be full, Jo1 1:3. And the amount of the message declared by them was, that God is light, or a pure and holy Being, and that there is no darkness of sin, or unholiness in him; wherefore all such that pretend to communion with him, and live a sinful course of life, are liars; only such have fellowship with him, and with his Son, whose blood cleanses them from all sin, who live holy lives and conversations, Jo1 1:5, not, that it is to be expected that men should be clear of the being of sin in this life, only that they should, as often as they sin, be humbled for it, and confess it before God, who will forgive them, and cleanse them from all unrighteousness; but as for those who affirm they have no sin in them, or any done by them, they are self-deceivers, the truth of grace is not in them, nor the word of God, and they make him a liar, Jo1 1:8.

If we say that we have not sinned,.... Have never sinned, in time past as well as now; deny original sin, and that men are born in sin, but affirm they come into the world pure and holy; and assert that concupiscence is not sin; and so not regarding internal lusts and desires as sinful, only what is external, fancy they have so lived as to have been without sin: but if any of us give out such an assertion, we make him a liar: that is, God, who in his word declares that the wicked are estranged from the womb, and go astray as soon as they be born, speaking lies; that his own people are transgressors from the womb; that all have sinned and come short of his glory; and that there is none that does good, no, not one, but all are under sin, under the power and guilt of it, and become filthy by it, and so obnoxious to the wrath of God: and his word is not in us; either Christ the Word of God, or rather the word of God which declares these things; no regard is had unto it; it "is not with us", as the Syriac and Ethiopic versions render it; it is not used and attended to as the rule and standard of truth, but is east away and despised; at least it has no place in the hearts of such, nor does it work effectually; for, was this the case, they would have other notions of themselves than that of sinless creatures. The apostle has regard either to the Gnostics, a set of heretics of this age, who fancied themselves pure, spiritual, and perfect, even in the midst of all their impurities, and notwithstanding their vicious lives; or to judaizing Christians, and it may be to the Jews themselves, who entertained such sort of notions as these of being perfect and without sin (h). (h) Vid. T. Bab. Temura, fol. 15. 2. & Bava Kama, fol. 80. 1. T. Hieros. Sota, fol. 24. 1. &. Chagiga, fol. 77. 4. Next: 1 John Chapter 2

"If we say that we have not sinned, we make Him a liar, and His word is not in us." His doctrine, that is, or word is truth.

Who is there on earth without sin? Even a baby has contracted it from its parents.

"If we say that we have not sinned, we make Him a liar, and His word is not in us." If thou shalt say, I have not sinned, thou makest Him a liar, while thou wishest to make thyself true. How is it possible that God should be a liar, and man true, when the Scripture saith the contrary, "Every man a liar, God alone true"? Consequently, God true through Himself, thou true through God; because through thyself, a liar.

Among holy men it is impossible not to fall into those small lapses which occur because of something said, some thought, some surreptitious act. These sins are quite different from those which are called mortal, but they are not without blame or reproach.

If we say that we have not sinned, we reject his word, which is spirit and life.

If we say that we have not sinned, etc. For he himself said through a man filled with his Spirit: There is no just man on earth who does good and does not sin (Ecclesiastes 7). But even through himself, he taught us that we cannot be free from sins, as he commanded us to pray thus: Forgive us our debts as we forgive our debtors (Matthew 6). Therefore, no one, being taught by Pelagius, should believe that he can live free from sins and debts, when he sees the apostles, being taught by the Lord, praying for their own sins. And elsewhere it is written: The just man falls seven times a day and rises again (Proverbs 24). For it is impossible for any of the saints not to sometimes fall into slight sins, which are committed through speech, thought, ignorance, forgetfulness, necessity, will, or surprise, and yet they do not cease to be just, because with the Lord's help, they quickly rise from guilt.

The Apostle repeats his speech several times, so that through abundant and frequent reproofs he might present to them the full gravity of the transgression and incline them to confession. How great a good is born from confession can be seen from the following words: "declare thou" thy sins, "that thou mayest be justified" (Isa. 43:26); and that a teacher frequently repeats the same thing to a beginning student, first briefly, then more extensively, in order to impart clearer knowledge — this is a common practice. God, says the Apostle, "is faithful." This is the same as saying He is true; for the word "faithful" is used not only of one to whom something is entrusted, but also of one who is himself most faithful, who by his own faithfulness can make others such as well. In this sense God is faithful, and He is "righteous" in the sense that He does not drive away those who come to Him, however sinful they may be (John 6:37). Therefore, to those who through repentance have recourse to holy baptism, He undoubtedly forgives sins, even if they have sinned against Him and against others. If, he says, we confess, then we shall receive forgiveness corresponding to our confession. But if we shamelessly say that we have not sinned, then we commit a twofold evil: we show ourselves to be liars and we utter blasphemy against God. For He says through the prophet: "they rewarded me evil for good" (Ps. 35:12), and He Himself personally: "if I have spoken evil, bear witness of the evil; but if well, why do you strike me?" (John 18:23). If even after this we say that we have not sinned, then we reject His words, which are spirit and life; for it is said: "the words that I speak unto you, they are spirit, and they are life" (John 6:63).

The testimony of the apostle concerning the reality of the person and doctrine of Christ; and the end for which he bears this testimony, Jo1 1:1-4. God is light, and none can have fellowship with him who do not walk in the light; those who walk in the light are cleansed from all unrighteousness by the blood of Christ, Jo1 1:5-7. No man can say that he has not sinned; but God is faithful and just to cleanse from all unrighteousness them who confess their sins, Jo1 1:8-10.

THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (Jo1 1:1-10) Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1. That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (Jo1 1:2); answering to "Him that is from the beginning" (Jo1 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pro 8:23, "I was set up from everlasting, from the beginning, or ever the earth was." we--apostles. heard . . . seen . . . looked upon . . . handled--a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character. hands . . . handled--Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Act 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life. of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at Jo1 1:5.

Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare Jo1 5:10). his word is not in us--"His word," which is "the truth" (Jo1 1:8), accuses us truly; by denying it we drive it from our hearts (compare Joh 5:38). Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin. Next: 1 John Chapter 2