The first situation is a claim to have fellowship with God while at the same time walking in darkness (1:6). Logically, such a claim is dismissed by the inescapable fact that God is light. How can God in whom there is no darkness at all have fellowship with someone walking in darkness? The two are as far apart as opposite poles of the universe. The verb translated “walking” is in the present tense, meaning it is the habit of such a person. Person of complete holiness and another of habitual sin cannot have fellowship. John says that such a person lies75 and does not do the truth (1:6b). Using the first person plural, since this would apply to anyone who makes such a claim, he says, “we lie [to ourselves] and do not do the truth” (pseudometha kai ou poioumen tēn alētheian). Not doing the truth is a statement of enforcement to “lying.” It says the same thing in a different way. Such a claim is an act of “lie” and not an act of “truth.”
The “lying” and “not doing” the truth also are expressed using the present tense. Treating them both as iterative present, the idea would be that whenever we make such a claim, it amounts to cheating ourselves and not living out what is factual. It is not a judgment about our nature but a statement about the result of a claim that does not meet the qualifications. We can be believers who have been transformed by the blood of Christ but are not living up to expectation. The call would then not be “to conversion” but “to live out a life of the converted.” This is a message for all of us. We must walk out our nature, and our nature is based on the nature of God, which is total holiness. From what John writes and how he argues it out, there must have been some who tended to belittle the matter of sin. When God’s nature is called into the picture, sin is excluded in all its forms and degree. This is not a message for then (John’s time) only but also for us who live in the twenty-first century. Times may change and advancements may be made on many fronts like science and philosophies, but God’s nature never changes from being light to being darkness. This needs to be the glasses through which believers of all centuries examine the trends of their times.
To avoid refuting the claim and not give a positive statement, John goes on to indicate what blessings are ours if we walk in the light as God is in the light (1:7). The blessings include fellowship with one another (koinōnian echomen met’ allēlōn, “we have fellowship with one another”) and cleansing from every sin by Jesus’ blood (to haima Iesou tou hyiou autou katharizei hēmas apo pasēs hamartias, “the blood of Jesus his Son cleanses us from every sin”). Those who walk in the light are not only in God’s likeness but are also like-minded.76 Persons who are like-minded live in harmony with each other. This state may not be one of perfection in relationships, but whenever there is a failure, it is followed by confession and, as a result, a cleansing from sin and movement forward.77 The community of faith is expected to be on the move toward glorification. This is possible as we walk in the light, enjoy our fellowship with each other, and deal with sin whenever it occurs, through cleansing of Jesus’ blood.
Members of humankind, in many parts of the world, are experiencing some degree of enmity with each other. Some areas have conflicts that have lasted for many years and the end of such conflicts does not seem to be in sight. Relating properly to God who is light, and seeking to do his will, is key to bringing about fellowship among members of humankind. The believers are called upon to set the example since they have a continuing fellowship with God the Father and God the Son (1:3). This fellowship is then lived out in our daily interaction with each other.
The second situation John refutes is the claim not to have sin (1:8). Again, using the first person plural he responds to the ones who may make the claim “we do not have sin” (hamartian ouk echomen). It is like John is imagining that the critic he is dealing with here will respond to his mention of our sins being cleansed with a statement that he or she does not have sin to be cleansed. John points out that such a claim is self-deception (heautous planōmen, “we deceive ourselves”) and lack of truth (hē alētheia ouk estin en hēmin, “the truth is not in us”). Just as the one who makes the first claim above is lying to self, so also the one who makes this second claim. Instead of repeating that such a person does not do the truth, however, John intensifies the situation as he says, the truth is not in such person. It is not only that the act is not according to the truth but also the total character is one that lacks truth.
Upon refuting this claim, John provides the positive statement, “if we confess our sins, God is faithful and righteous” (1:9) and will give to us the blessings of forgiveness (hina aphē hēmin tas hamartias, “that he will forgive us, with reference to the sins”78) and cleansing from unrighteousness (kai katharisē hēmas apo pasēs adikias, “and will cleanse us from every unrighteousness”). The Greek word translated “confess” is homologeō and it means, “I say as it is.” It does not leave room for beating about the bush. It is a confession whose basis is clear knowledge of God’s nature as light. When there is such knowledge, our response becomes like that of Isaiah as recorded in Isa 6:5. Those who open themselves, exposing the nakedness of their souls before God, always receive his forgiveness. The forgiveness is not based on how big or small the act of sin is. It is based on our humble confession, which then receives response from faithful and righteous God.
Describing God as faithful asserts that he keeps what he promises. We do not approach him just to find that he changed his mind on what he has promised. He is also righteous. He does what is right. He would never punish anyone for doing right or approve an act of sin. His deeds and his nature are consistent at all times.
The third and final claim John refutes here is the claim not to have sinned (ouch hēmartēkamen, “we have not sinned”) found in 1:10. The situation is one in which after John has indicated the availability of forgiveness, the critic responds by saying that no act of sin has been committed so as to be forgiven. John sees two problems with such a claim: (1) we make God a liar, and (2) the word of God is not in us. The Scripture is very clear on the matter of all those who have been born by Adam and Eve (and this includes all members of humankind) being participants in sin. They are not only sinners by way of their own individual acts of sin (sin being defined as all that does not measure to the level of God’s perfect nature as light) but also by virtue of having the touch of Adam and Eve—the grandparents of all of us. Theological debates may not be settled whether this passing on of sin from Adam and Eve to us is by way of representation or other,79 but the fact that the sin has been passed on is expressed in the Bible without ambiguity (Pss 14:2, 3; 51:5; 130:3; 143:2; Rom 3:10–18; 5:12). To make the claim that one has not sinned, therefore, amounts to saying that God tells lies and also a failure to listen to the word of God. There is no escape except by way of confessing our sins. When confession has been done, forgiveness from faithful and righteous God is guaranteed. What an opportunity to enjoy fellowship with God, even from our weak point!
Summary of the Three Claims Refuted
| The Claim | Consequences | Remedy | Blessings | Verses |
| Fellowship with God while living in darkness | Lie to ourselvesNot do the truth | Walk in the light | Fellowship with one anotherCleansing from sin | 1:6, 7 |
| We do not have sin | Deceive ourselvesTruth not in us | Confess sins | ForgivenessCleansing fromunrighteousness | 1:8, 9 |
| We have notsinned | Make God a liarHis word not in us | – | – | 1:10 |
The Intended Goal—Not to Sin (2:1–6)
(2:1) My little children, I write these things to you in order that you might not sin. And if anyone should sin we have an advocate with the Father, Jesus Christ the righteous; (2) and he (himself) is a propitiation for our sins, and not for ours only but also for the whole world. (3) And by this we know that we have known him, if we keep his commandments. (4) The one who says, “I