God Is Light

      5This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. 6If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. 8If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10If we say that we have not sinned, we make Him a liar and His word is not in us.

Parallel Verses

New American Standard Bible (©1995)
what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.

GOD'S WORD® Translation (©1995)
This is the life we have seen and heard. We are reporting about it to you also so that you, too, can have a relationship with us. Our relationship is with the Father and with his Son Jesus Christ.

King James Bible
That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

Douay-Rheims Bible
That which we have seen and have heard, we declare unto you, that you also may have fellowship with us, and our fellowship may be with the Father, and with his Son Jesus Christ.

Darby Bible Translation
that which we have seen and heard we report to you, that ye also may have fellowship with us; and our fellowship is indeed with the Father, and with his Son Jesus Christ.

English Revised Version
that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ:

Webster's Bible Translation
That which we have seen and heard we declare to you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

Weymouth New Testament
that which we have seen and listened to we now announce to you also, in order that you also may have fellowship in it with us, and this fellowship with us is fellowship with the Father and with His Son Jesus Christ.

World English Bible
that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ.

Young's Literal Translation
that which we have seen and heard declare we to you, that ye also may have fellowship with us, and our fellowship is with the Father, and with His Son Jesus Christ;

Cross References

John 17:3 "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.

John 17:21 that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.

John 19:35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe.

Acts 4:20 for we cannot stop speaking about what we have seen and heard."

1 Corinthians 1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

2 Peter 1:16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty.

1 John 1:1 What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life--

1 John 2:24 As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father.

Commentary

Matthew Henry's Whole Bible Commentary

An Exposition, With Practical Observations, of The First Epistle General of John

Though the continued tradition of the church attests that this epistle came from John the apostle, yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem that the penman was one of the apostolical college by the sensible palpable assurance he had of the truth of the Mediator's person in his human nature: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, v. 1. Here he takes notice of the evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present when the Lord came on the same day in which he arose from the dead, and showed them his hands and his side, Jn. 20:20. But, that we may be assured which apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, but will adjudge this epistle to the writer of that gospel that bears the name of the apostle John. They wonderfully agree in the titles and characters of the Redeemer: The Word, the Life, the Light; his name was the Word of God. Compare 1:1 and 5:7 with Jn. 1:1 and Rev. 19:13. They agree in the commendation of God's love to us (3:9; 4:7; and 5:1; Jn. 3:5, 6. Lastly (to add no more instances, which may be easily seen in comparing this epistle with that gospel), they agree in the allusion to, or application of, that passage in that gospel which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side: This is he that came by water and blood, 5:6. Thus the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or penman as that ascribed to John plainly does. There (viz. 21:24) the sacred historian thus notifies himself: This is the disciple that testifieth of these things and wrote these things; and we know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked, What shall this man do? And concerning whom the Lord answered, If I will that he tarry till I come, what is that to thee? (v. 22). And who (v. 20) is described by these three characters:- 1. That he is the disciple whom Jesus loved, the Lord's peculiar friend. 2. That he also leaned on his breast at supper. 3. That he said unto him, Lord, who is he that betrayeth thee? As sure then as it is that that disciple was John, so sure may the church be that that gospel and this epistle came from the beloved John.

The epistle is styled general, as being not inscribed to any particular church; it is, as a circular letter (or visitation charge), sent to divers churches (some say of Parthia), in order to confirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines concerning his person and office, against seducers; and to instigate them to adorn that doctrine by love to God and man, and particularly to each other, as being descended from God, united by the same head, and travelling towards the same eternal life.

Chapter 1

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

Verses 1-4

The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins,

I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here, 1. As the Word of life, v. 1. In the gospel these two are disjoined, and he is called first the Word, Jn. 1:1, and afterwards Life, intimating, withal, that he is intellectual life. In him was life, and that life was (efficiently and objectively) the light of men, Jn. 1:4. Here both are conjoined: The Word of life, the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare logos prophorikos, but a vital one: the Word of life, the living word; and thereupon, 1. As eternal life. His duration shows his excellency. He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, à parte ante (as they say) and as from everlasting, seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as Jn. 1:2, 3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested (v. 2), manifested in the flesh, manifested to us. The eternal life would assume mortality, would put on flesh and blood (in the entire human nature), and so dwell among us and converse with us, Jn. 1:14. Here were condescension and kindness indeed, that eternal life (a person of eternal essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them!

II. With the evidences and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in this world. There were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation. The life, the word of life, the eternal life, as such, could not be seen and felt; but the life manifested might be, and was so. The life was clothed with flesh, put on the state and habit of abased human nature, and as such gave sensible proof of its existence and transactions here. The divine life, or Word incarnate, presented and evinced itself to the very senses of the apostles. As, 1. To their ears: That which we have heard, v. 1, 3. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations. 2. To their eyes: That which we have seen with our eyes, v. 1-3. The Word would become visible, would not only be heard, but seen, seen publicly, privately, at a distance and at nearest approach, which may be intimated in the expression, with our eyes-with all the use and exercise that we could make of our eyes. We saw him in his life and ministry, saw him in his transfiguration on the mount, hanging, bleeding, dying, and dead, upon the cross, and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him. Wherefore, of these men that have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection, Acts 1:21, 22. And we were eye-witnesses of his majesty, 2 Pt. 1:16. 3. To their internal sense, to the eyes of their mind; for so (possibly) may the next clause be interpreted: Which we have looked upon. This may be distinguished from the foregoing perception, seeing with the eyes; and may be the same with what the apostle says in his gospel (ch. 1:14), And we beheld-etheasametha, his glory, the glory as of the only-begotten of the Father. The word is not applied to the immediate object of the eye, but to that which was rationally collected from what they saw. "What we have well discerned, contemplated, and viewed, what we have well known of this Word of life, we report to you." The senses are to be the informers of the mind. 4. To their hands and sense of feeling: And our hands have handled (touched and felt) of the Word of life. This surely refers to the full conviction our Lord afforded his apostles of the truth, reality, solidity, and organization of his body, after his resurrection from the dead. When he showed them his hands and his side, it is probable that he gave them leave to touch him; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died. Accordingly at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. Our hands have handled of the Word of life. The invisible life and Word was no despiser of the testimony of sense. Sense, in its place and sphere, is a means that God has appointed, and the Lord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. Those that apply all this to the hearing of the gospel lose the variety of sensations here mentioned, and the propriety of the expressions, as well as the reason of their inculcation and repetition here: That which we have seen and heard declare we unto you, v. 3. The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Jesus Christ and his gospel. The rejection of the Christian revelation is at last resolved into the rejection of sense itself. He upbraided them with their unbelief and hardness of heart, because they believed not those who had seen him after he had risen, Mk. 16:14.

III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: We bear witness, and show unto you, v. 2. That which we have seen and heard declare we unto you, v. 3. It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. We cannot but speak the things which we have seen and heard, Acts 4:20. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. I would that you knew what great conflict (or concern of mind) I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col. 2:1, 2.

IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold:-

1. That the believers of it may be advanced to the same happiness with them (with the apostles themselves): That which we have seen and heard declare we unto you, that you may have fellowship with us, v. 3. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too. We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises. Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: And truly our fellowship (or communion) is with the Father and his Son Jesus Christ. We have communion with the Father, and with the Son of the Father (as 2 Jn. 3, he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them. We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends-to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh-that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ.

2. That believers may be enlarged and advanced in holy joy: And these things write we unto you that your joy may be full, v. 4. The gospel dispensation is not properly a dispensation of fear, sorrow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion, where appears the eternal Word, the eternal life, manifested in our flesh. The mystery of the Christian religion is directly calculated for the joy of mortals. It should be joy to us that the eternal Son should come to seek and save us, that he has made a full atonement for our sins, that he has conquered sin and death and hell, that he lives as our Intercessor and Advocate with the Father, and that he will come again to perfect and glorify his persevering believers. And therefore those live beneath the use and end of the Christian revelation who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted,-in their happy relation to the Son of the Father, as being members of his beloved body, and coheirs with himself,-in the pardon of their sins, the sanctification of their natures, the adoption of their persons, and the prospect of grace and glory that will be revealed at the return of their Lord and head from heaven. Were they confirmed in their holy faith, how would they rejoice! The disciples were filled with joy, and with the Holy Ghost, Acts 13:52.

Calvin's Commentary

3. That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

3. Quod vidimus et audivimus, annuntiamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre et cure filio ejus Jesu Christo.

4. And these things write we unto you, that your joy may be full.

4. Et h?c scribimus vobis, ut gaudium vestrum sit completum.

5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

5. Et haec est promissio quam annuntiamus, quod Deus lux est, et tenebrae in eo non sunt ullae.

6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

6. Si dixerimus quod societatem habemus cum eo, et in tenebris ambulamus, mentimur, et veritatem non facimus.

7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

7. Si autem in luce ambulamus, sicut ipse in luce est, societatem habemus inter nos mutuam, et sanguis Jesu Christi filii ejus emundat nos ab omni peccato.

3 That which we have seen. He now repeats the third time the words, seen and heard, that nothing might be wanting as to the real certainty of his doctrine. And it ought to be carefully noticed, that the heralds of the Gospel chosen by Christ were those who were fit and faithful witnesses of all those things which they were to declare. He also testifies of the feeling of their heart, for he says that he was moved by no other reason to write except to invite those to whom he was writing to the participation of an inestimable good. It hence appears how much care he had for their salvation; which served not a little to induce them to believe; for extremely ungrateful we must be, if we refuse to hear him who wishes to communicate to us a part of that happiness which he has obtained.

He also sets forth the fruit received from the Gospel, even that we are united thereby to God, and to his Son Christ in whom is found the chief good. It was necessary for him to add this second clause, not only that he might represent the doctrine of the Gospel as precious and lovely, but that he might also show that he wished them to be his associates for no other end but to lead them to God, so that they might be all one in him. For the ungodly have also a mutual union between themselves, but it is without God, nay, in order to alienate themselves more and more from God, which is the extreme of all evils. It is, indeed, as it has been stated, our only true happiness, to be received into God's favor, so that we may be really united to him in Christ; of which John speaks in the seventeenth chapter of his gospel.

In short, John declares, that as the apostles were adopted by Christ as brethren, that being gathered into one body, they might together be united to God, so he does the same with other colleagues; though many, they are yet made partakers of this holy and blessed union.

4 That your joy may be full By full joy, he expresses more clearly the complete and perfect happiness which we obtain through the Gospel; at the same time he reminds the faithful where they ought to fix all their affections. True is that saying,

"Where your treasure is, there will be your heart also." (Matthew 6:21.)

Whosoever, then, really perceives what fellowship with God is, will be satisfied with it alone, and will no more burn with desires for other things.

"The Lord is my cup," says David, "and my heritage; the lines have fallen for me on an excellent lot." (Psalm 16:5, 6.)

In the same manner does Paul declare that all things were deemed by him as dung, in comparison with Christ alone. (Philippians 3:8.) He, therefore, has at length made a proficiency in the Gospel, who esteems himself happy in having communion with God, and acquiesces in that alone; and thus he prefers it to the whole world, so that he is ready for its sake to relinquish all other things.

5 This then is the message, or promise. I do not disapprove of the rendering of the old interpreter, "This is the annunciation," or message; for though epangelia means for the most part a promise, yet, as John speaks here generally of the testimony before mentioned, the context seems to require the other meaning, except you were to give this explanation, "The promise which we bring to you, includes this, or has this condition annexed to it." Thus, the meaning of the Apostle would become evident to us. [60] For his object here was not to include the whole doctrine of the Gospel, but to shew that if we desire to enjoy Christ and his blessings, it is required of us to be conformed to God in righteousness and holiness. Paul says the same thing in the second chapter of the Epistle to Titus, "Appeared has the saving grace of God to all, that denying ungodliness and worldly lusts, we may live soberly and righteously and holily in this world;" except that here he says metaphorically, that we are to walk in the light, because God is light.

But he calls God light, and says that he is in the light; such expressions are not to be too strictly taken. Why Satan is called the prince of darkness is sufficiently evident. When, therefore, God on the other hand is called the Father of light, and also light, we first understand that there is nothing in him but what is bright, pure, and unalloyed; and, secondly, that he makes all things so manifest by his brightness, that he suffers nothing vicious or perverted, no spots or filth, no hypocrisy or fraud, to lie hid. Then the sum of what is said is, that since there is no union between light and darkness, there is a separation between us and God as long as we walk in darkness; and that the fellowship which he mentions, cannot exist except we also become pure and holy.

In him is no darkness at all. This mode of speaking is commonly used by John, to amplify what he has affirmed by a contrary negation. Then, the meaning is, that God is such a light, that no darkness belongs to him. It hence follows, that he hates an evil conscience, pollution, and wickedness, and everything that pertains to darkness.

6 If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doctrine, however, depends on a higher principle, that God sanctifies all who are his. For it is not a naked precept that he gives, which requires that our life should be holy; but he rather shews that the grace of Christ serves for this end to dissipate darkness, and to kindle in us the light of God; as though he had said, "What God communicates to us is not a vain fiction; for it is necessary that the power and effect of this fellowship should shine forth in our life; otherwise the possession of the gospel is fallacious." What he adds, and do not the truth, is the same as if he had said, "We do not act truthfully. We do not regard what is true and right." And this mode of speaking, as I have before observed, is frequently used by him.

7 But if we walk in the light. He now says, that the proof of our union with God is certain, if we are conformable to him; not that purity of life conciliates us to God, as the prior cause; but the Apostle means, that our union with God is made evident by the effect, that is, when his purity shines forth in us. And, doubtless, such is the fact; wherever God comes, all things are so imbued with his holiness, that he washes away all filth; for without him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God.

In saying, We have fellowship one with another, he does not speak simply of men; but he sets God on one side, and us on the other.

It may, however, be asked, "Who among men can so exhibit the light of God in his life, as that this likeness which John requires should exist; for it would be thus necessary, that he should be wholly pure and free from darkness." To this I answer, that expressions of this kind are accommodated to the capacities of men; he is therefore said to be like God, who aspires to his likeness, however distant from it he may as yet be. The example ought not to be otherwise applied than according to this passage. He walks in darkness who is not ruled by the fear of God, and who does not, with a pure conscience, devote himself wholly to God, and seek to promote his glory. Then, on the other hand, he who in sincerity of heart spends his life, yea, every part of it, in the fear and service of God, and faithfully worships him, walks in the light, for he keeps the right way, though he may in many things offend and sigh under the burden of the flesh. Then, integrity of conscience is alone that which distinguishes light from darkness.

And the blood of Jesus Christ After having taught what is the bond of our union with God, he now shews what fruit flows from it, even that our sins are freely remitted. And this is the blessedness which David describes in the thirty-second Psalm, in order that we may know that we are most miserable until, being renewed by God's Spirit, we serve him with a sincere heart. For who can be imagined more miserable than that man whom God hates and abominates, and over whose head is suspended both the wrath of God and eternal death?

This passage is remarkable; and from it we first learn, that the expiation of Christ, effected by his death, does then properly belong to us, when we, in uprightness of heart, do what is right and just for Christ is no redeemer except to those who turn from iniquity, and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance, nor can the peace of God be in those hearts, where the fear God does not prevail.

Secondly, this passage shews that the gratuitous pardon of sins is given us not only once, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful. For the Apostle here addresses the faithful; as doubtless no man has ever been, nor ever will be, who can otherwise please God, since all are guilty before him; for however strong a desire there may be in us of acting rightly, we always go haltingly to God. Yet what is half done obtains no approval with God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God.

By saying, from all sin, he intimates that we are, on many accounts, guilty before God; so that doubtless there is no one who has not many vices. But he shews that no sins prevent the godly, and those who fear God, from obtaining his favor. He also points out the manner of obtaining pardon, and the cause of our cleansing, even because Christ expiated our sins by his blood; but he affirms that all the godly are undoubtedly partakers of this cleansing.

The whole of his doctrine has been wickedly perverted by the sophists; for they imagine that pardon of sins is given us, as it were, in baptism. They maintain that there only the blood of Christ avails; and they teach, that after baptism, God is not otherwise reconciled than by satisfactions. They, indeed, leave some part to the blood of Christ; but when they assign merit to works, even in the least degree, they wholly subvert what John teaches here, as to the way of expiating sins, and of being reconciled to God. For these two things can never harmonize together, to be cleansed by the blood of Christ, and to be cleansed by works: for John assigns not the half, but the whole, to the blood of Christ.

The sum of what is said, then, is, that the faithful know of a certainty, that they are accepted by God, because he has been reconciled to them through the sacrifice of the death of Christ. And sacrifice includes cleansing and satisfaction. Hence the power and efficiency of these belong to the blood of Christ alone.

Hereby is disproved and exposed the sacrilegious invention of the Papists as to indulgences; for as though the blood of Christ were not sufficient, they add, as a subsidy to it, the blood and merits of martyrs. At the same time, this blasphemy advances much further among us; for as they say that their keys, by which they hold as shut up the remission of sins, open a treasure made up partly of the blood and merits of martyrs, and partly of the worlds of supererogation, by which any sinner may redeem himself, no remission of sins remains for them but what is derogatory to the blood of Christ; for if their doctrine stands, the blood of Christ does not cleanse us, but comes in, as it were, as a partial aid. Thus consciences are held in suspense, which the Apostle here bids to rely on the blood of Christ.

Footnotes:

[60] Griesbach has substituted angelia for the word here used, as being most approved; but the other, epangelia, has also a similar meaning, announcement, or message, or command, though in the New Testament it is mostly taken in the sense of a promise. -- Ed

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The Message and Its Practical Results
'This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. 6. If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth: 7. But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin. 8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9. If we confess our sins, He is …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

June the Twenty-Seventh God is Light!
"In Him is no darkness at all." --1 JOHN i. That wonderful mansion of God's Being is gloriously radiant in every room! In the house of my life there are dark chambers, and rooms which are only partially illumined, the other parts being in the possession of night. Some of my faculties and powers are dark ministers, and some of my moods are far from being "homes of light." But "God is light," and everything is glorious as the meridian sun! His holiness, His grace, His love, His mercy: there are …
John Henry Jowett—My Daily Meditation for the Circling Year

On Working Out Our Own Salvation
"Work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure." Phil. 2:12-13. 1. Some great truths, as the being and attributes of God, and the difference between moral good and evil, were known, in some measure, to the heathen world. The traces of them are to be found in all nations; So that, in some sense, it may be said to every child of man, "He hath showed thee, O man, what is good; even to do justly, to love mercy, and to …
John Wesley—Sermons on Several Occasions

The Good Man Useful in Life and Happy in Death.
"Mark the perfect man, and behold the upright: For the end of that man is peace." * * Preached at the funeral of Asa Witter, Esq. Oct. 9th, 1792. The subject of this psalm is the way and end of the righteous and the wicked. It is designed to calm the minds of good people when tried with adversity, and to reconcile them to the divine administration in the unequal distributions of Providence, and the apparent disregard of character, in those distributions. With these views, the writer, after glancing …
Andrew Lee et al—Sermons on Various Important Subjects

Fellowship with God
And now, my brethren and sisters in the common faith of our Lord Jesus, this morning I trust that many of us can say, "Our fellowship is with the Father, and with his Son Jesus Christ." Did the apostle John need to say, "Truly"--as much as though some doubted or denied it? We, too, have sometimes an occasion to make as solemn an affirmation as he has done. There are certain sectaries who exalt the form of their church government into a sine qua non of piety, and they say of us that it is impossible …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

The Life of God
1 JOHN i. 2. For the Life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father and was manifested unto us! What do we mean, when we speak of the Life everlasting? Do we mean that men's souls are immortal, and will live for ever after death, either in happiness or misery? We must mean more than that. At least we ought to mean more than that, if we be Christian men. For the Bible tells us, that Christ brought life and immortality to …
Charles Kingsley—The Good News of God

Acts 17:26 "One Blood. "
[6] THIS is a very short and simple text, and even a child knows the meaning of its words. But simple as it is, it supplies food for much thought, and it forms part of a speech delivered by a great man on a great occasion. The speaker is the Apostle of the Gentiles, St. Paul. The hearers are the cultivated men of Athens, and specially the Epicurean and Stoic philosophers. The place is Mars' Hill at Athens, in full view of religious buildings and statues, of which even the shattered remains are a …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

"For what the Law could not Do, in that it was Weak through the Flesh, God Sending his Own Son in the Likeness of Sinful Flesh,
Rom. viii. 3.--"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." The greatest design that ever God had in the world, is certainly the sending of his own Son into the world. And it must needs be some great business, that drew so excellent and glorious a person out of heaven. The plot and contrivance of the world was a profound piece of wisdom and goodness, the making of men after …
Hugh Binning—The Works of the Rev. Hugh Binning

Union and Communion with God the End and Design of the Gospel
Psalm lxxiii. 24-28.--"Thou wilt guide me with thy counsel, &c. Whom have I in heaven but thee? &c. It is good for me to draw near to God."--1 John i. 3. "That which we have seen and heard declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ."--John xvii. 21-23. "That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us, &c." It is a matter of great consolation that God's …
Hugh Binning—The Works of the Rev. Hugh Binning

"But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You. "
Matth. vi. 33.--"But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The perfection even of the most upright creature, speaks always some imperfection in comparison of God, who is most perfect. The heavens, the sun and moon, in respect of lower things here, how glorious do they appear, and without spot! But behold, they are not clean in God's sight! How far are the angels above us who dwell in clay! They appear to be a pure mass of light and …
Hugh Binning—The Works of the Rev. Hugh Binning

Light.
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.--1 John i. 5. And this is the condemnation, that light is come into the world, and men loved darkness rather than light; because their deeds were evil.--John iii. 19. We call the story of Jesus, told so differently, yet to my mind so consistently, by four narrators, the gospel. What makes this tale the good news? Is everything in the story of Christ's life on earth …
George MacDonald—Unspoken Sermons

Synopsis. --Biblical Miracles the Effluence of Extraordinary Lives.
V SYNOPSIS.--Biblical miracles the effluence of extraordinary lives.--Life the world's magician and miracle worker; its miracles now termed prodigies.--Miracle the natural product of an extraordinary endowment of life.--Life the ultimate reality.--What any man can achieve is conditioned by the psychical quality of his life.--Nothing more natural, more supernatural, than life.--The derived life of the world filial to the self-existent life of God, "begotten, not made."--Miracle, as the product of …
James Morris Whiton—Miracles and Supernatural Religion

The Next Petition Is, Forgive us Our Debts. ...
The next petition is, FORGIVE US OUR DEBTS. In this and the following petition our Saviour has briefly comprehended whatever is conducive to the heavenly life, as these two members contain the spiritual covenant which God made for the salvation of his Church, "I will put my law in their inward parts, and write it on their hearts." "I will pardon all their iniquities" (Jer. 31:33; 33:8). Here our Saviour begins with the forgiveness of sins, and then adds the subsequent blessing, viz., that God would …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Divine Fellowship
That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ.'. (1 John i. 3.) My mind and heart have been dwelling upon that sweet word 'fellowship'. We all know what it means in ordinary social intercourse--it means acquaintance, friendship, communion of spirit, interchange of thought and feeling. But I want you to see that all this marks the fellowship prevailing between the Lord …
T. H. Howard—Standards of Life and Service

The Way of Fellowship
When man fell and chose to make himself, rather than God, the centre of his life, the effect was not only to put man out of fellowship with God, but also out of fellowship with his fellow man. The story of man's first quarrel with God in the third chapter of Genesis is closely followed, in the fourth chapter, by the story of man's first quarrel with his fellow, Cain's murder of Abel. The Fall is simply, "we have turned every one to his own way."[footnote1: Is. 53: 6] If I want my own way rather than …
Roy Hession and Revel Hession—The Calvary Road

Sanctification.
In the last chapter we showed that the doctrine of justification deals with the sinner's change of relation, or change of state. We also learned that faith is the instrumental or applying cause of justification. In another place we showed that true faith presupposes penitence, and this again presupposes a sense and knowledge of sin. Again we showed that penitence and faith are the two essential elements of conversion; that where these elements are found there is a change of heart, and the beginning …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Apostolate.
"That ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ."--1 John i. 3. The apostolate bears the character of an extraordinary manifestation, not seen before or after it, in which we discover a proper work of the Holy Spirit. The apostles were ambassadors extraordinary -- different from the prophets, different from the present ministers of the Word. In the history of the Church and the world they occupy a unique position and have a peculiar …
Abraham Kuyper—The Work of the Holy Spirit

The Character of the New Testament Scripture.
"And these things write we unto you, that your joy may be full."--1 John i. 4. From the two preceding articles it is evident that the New Testament Scripture was not intended to bear the character of a notarial document. If this had been the Lord's intention we should have received something entirely different. It would have required a twofold legal evidence: In the first place, the proof that the events narrated in the New Testament actually occurred as related. Secondly, that the revelations received …
Abraham Kuyper—The Work of the Holy Spirit

The Communion of Goods.
"If we walk in the light, we have fellowship one with another."-- 1 John i. 7. The communion of saints is in the Light. In heaven alone, in the halls of the eternal Light, it shall shine with undimmed brightness. Even on earth its delights are known only inasmuch as the saints walk in the light. This communion of saints is a holy confederacy; a bond of shareholders in the same holy enterprise; a partnership of all God's children; an essential union for the enjoyment of a common good; a firm not of …
Abraham Kuyper—The Work of the Holy Spirit

The External History of the Pelagian Controversy.
Pelagius seems to have been already somewhat softened by increasing age when he came to Rome about the opening of the fifth century. He was also constitutionally averse to controversy; and although in his zeal for Christian morals, and in his conviction that no man would attempt to do what he was not persuaded he had natural power to perform, he diligently propagated his doctrines privately, he was careful to rouse no opposition, and was content to make what progress he could quietly and without …
St. Augustine—Anti-Pelagian Writings

By the Same Author.
THE EPISTLE TO THE ROMANS. COLOSSIAN STUDIES. EPHESIAN STUDIES. TO MY YOUNGER BRETHREN ON PASTORAL LIFE AND WORK. OUTLINES OF CHRISTIAN DOCTRINE. (In the Theological Educator Series.) VENI CREATOR: THOUGHTS ON THE HOLY SPIRIT OF PROMISE. Third Edition. LIFE IN CHRIST AND FOR CHRIST. "NEED AND FULNESS." "PATIENCE AND COMFORT." THOUGHTS ON CHRISTIAN SANCTITY. THOUGHTS ON UNION WITH CHRIST. THOUGHTS ON THE SPIRITUAL LIFE. SECRET PRAYER. "AT THE HOLY COMMUNION." Thoughts for Preparation and Communion. …
Handley C. G. Moule—Philippian Studies

Patmos
More than half a century had passed since the organization of the Christian church. During that time the gospel message had been constantly opposed. Its enemies had never relaxed their efforts, and had at last succeeded in enlisting the power of the Roman emperor against the Christians. In the terrible persecution that followed, the apostle John did much to confirm and strengthen the faith of the believers. He bore a testimony which his adversaries could not controvert and which helped his brethren …
Ellen Gould White—The Acts of the Apostles

Reception Christ Met With.
JOHN i. 1-18. In describing the Word of God, John mentions two attributes of His by which His relation to men becomes apparent: "All things were made by Him," and "the life was the light of men." By whom were all things made? what is the originating force which has produced the world? how are we to account for the existence, the harmony, and the progress of the universe?--these are questions which must always be put. Everywhere in nature force and intelligence appear; the supply of life and power …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I