Jesus has your sin, or you have it.
If you have it, then read 1 John 1:9 and confess it, and repent of your unbelief and give God your faith in Christ and God will take your sin, and Jesus will become the ETERNAL ONE TIME Sacrifice for it all.
I notice nothing has changed between me and you-
NASB (UPDATED) TEXT: 1 JOHN 1:5-2:2
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. 2:1My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
1:5 "the message we have heard" The pronoun "we" refers to John and the other eyewitness hearers and followers of Jesus during His earthly life. John directly speaks to his readers ("you") in 1 John 2:1, probably referring to the churches of Asia Minor.
The verb "heard" is a perfect active indicative. This reflects the vivid recurrent term relating to the physical senses in 1 John 1:1-4. In a sense this is the Apostle John affirming his personal presence at Jesus' teaching sessions. John is passing on Jesus' revelations, not his own! It is even possible that the Gospels' unique "I Am" statements were John's remembrance of Jesus' private teachings.
"from Him" "From Him" is the only pronoun in the entire section of 1 John 1:5-2:2 which refers to Jesus. Jesus came to reveal the Father (cf. John 1:18). Theologically speaking, Jesus came for three purposes.
1. to reveal the Father (cf. 1 John 1:5)
2. to give believers an example to follow (cf. 1 John 1:7)
3. to die on sinful mankind's behalf (cf. 1 John 1:7; 2:2)
"God is Light" There is no article. This is emphasizing the revelatory and ethical aspects of God's nature (cf. Ps. 27:1; Isa. 60:20; Micah 7:8; 1 Tim. 6:16; James 1:17). The Gnostic false teachers asserted that light referred to knowledge, but John asserts that it refers also to ethical purity. "Light" and "dark" were common terms (an ethical dualism using these terms is also found in the Dead Sea Scrolls and early Gnosticism). It related to the dualism between good and evil (i.e., John 1:5; 8:12; 12:46) and possibly the Gnostic dualism of spirit versus matter. This is one of John's simple yet profoundly theological assertions about deity. The others are (1) "God is love" (cf. 1 John 4:8,16) and (2) "God is spirit" (cf. John 4:24). God's family, like Jesus (cf. John 8:12; 9:5), should reflect His character (cf. Matt. 5:14). This changed and changing life of love, forgiveness, and purity is one of the evidences of a true conversion.
"in Him there is no darkness at all" This is a double negative for emphasis. It is an assertion of the unchanging holy character of God (cf. 1 Tim. 6:16; James 1:17; Ps. 102:27; Mal. 3:6).
1:6 "If we say" This is the first of several third class conditional sentences which refer to the claims of false teachers (cf. 1 John 1:8,10; 2:4,6,9). These statements are the only way to identify the assertions of the false teachers. They appear to be early (incipient) Gnostics.
The literary technique of a supposed objector is called diatribe. It was a way of presenting truth in a question/answer format. It can be clearly seen in Malachi (cf. Mal. 1:2,6,7,12; 2:14,17; 3:7,14) and in Romans (cf. Rom. 2:3,17,21-23; 3:1,3,7-8,9,31; 4:1; 6:1; 7:7).
"we have fellowship with Him"
The heretics claimed that fellowship was based on knowledge only. This was an aspect of Greek philosophy from Plato. However, John asserts that Christians must live Christlike lives (cf. 1 John 1:7; Lev. 19:2; 20:7; Matt. 5:48).
"yet walk in the darkness"
"Walk" is a present active subjunctive. This is a biblical metaphor expressing a moral lifestyle (cf. Eph. 4:1,17; 5:2,15). God is light with no darkness. His children should be like Him (cf. Matt. 5:48).
"we lie and do not practice the truth"
These are both present tense verbs. John calls several types of religious people liars (cf. 1 John 1:10; 2:4,22; 4:20; Isa. 29:13). Lifestyle actions truly reveal the heart (cf. Matt. 7). See Special Topic: Truth in John's Writings at John 6:55.
1:7 "but if we walk in the Light" This is another present tense which emphasizes continuing action. "Walk" is a NT metaphor for the Christian life (i.e., Eph. 4:1,17; 5:2,15).
Notice how often "walk" and present tense verbs are related to the Christian life. Truth is something we live, not just something we know! Truth is a key concept in John. See Special Topics at John 6:55 and 17:3.
"as He Himself is in the light"
Believers are to think and live like God (cf. Matt. 5:48). We are to reflect His character to a lost world. Salvation is the restoration of the image of God in mankind (i.e., Gen. 1:26,27), damaged in the fall of Genesis 3.
"we have fellowship with one another"
The term "fellowship" is the Greek term koinônia, which means a joint participation between two persons (see Special Topic at 1 John 1:3). Christianity is based on believers sharing Jesus' life. If we accept His life in forgiveness, we must accept His ministry of love (cf. 1 John 3:16). Knowing God is not abstract truth, but initiates fellowship and godly living. The goal of Christianity is not only heaven when we die, but Christlikeness now. The Gnostic heretics had a tendency toward exclusivism. However, when one is rightly related with God, he will be rightly related to his fellow Christian. Lack of love toward other Christians is a glaring sign of a problem with our relationship with God (cf. 1 John 4:20-21 and also Matt. 5:7; 6:14-15; 18:21-35)
"the blood of Jesus" This refers to the sacrificial death of Christ (cf. Isa. 52:13-53:12; Mark 10:45; 2 Cor. 5:21). It is very similar to 2:2, "the atoning sacrifice (propitiation) for our sins." This is the thrust of John the Baptist's "behold the Lamb of God who takes away the sin of the world" (cf. John 1:29). The innocent died on behalf of the guilty!
The early Gnostics denied Jesus' true humanity. John's use of "blood" reinforces Jesus' true humanity.
There is a Greek manuscript variable related to the name.
1. Jesus - NASB, NRSV, NJB, REB, NET
2. Christ - MSS א, B, C
3. Jesus Christ - NKJV
This is one example used by Bart D. Ehrman, The Orthodox Corruption of Scripture, p. 153, to show how ancient scribes tried to make the text more specific to refute the current heretics. Option #3 was an attempt to mediate the MSS variation.
"cleanses us from all sin"
This is a present active indicative. The term "sin" is singular with no article. This implies every kind of sin. Notice this verse is not focusing on a one-time cleansing (salvation, 1 John 1:7), but an ongoing cleansing (the Christian life, 1 John 1:9). Both are part of the Christian experience (cf. John 13:10).
1:8 "If we say that we have no sin"
This is another third class conditional sentence.
Sin is a spiritual reality in a fallen world, even for believers (cf. Romans 7). John's Gospel addresses this issue often (cf. 1 John 9:41; 15:22,24; 19:11). This verse rejects all ancient and modern claims that deny individual moral
responsibility.
"we are deceiving ourselves" This Greek phrase refers to personal, willful rejection of truth, not ignorance.
"the truth is not in us"
The way to acceptance by a Holy God is not denial, but recognition of our sin and acceptance of His provision in Christ (cf. Rom. 3:21-31). "The truth" can refer to the message about Jesus or the person of Jesus (cf. John 14:6). See Special Topics at John 6:55 and 17:3.
1:8,9 "If" These are both third class conditional sentences which means potential action.
1:9 "confess" This is a compound Greek term from "to speak" and "the same." Believers continue to agree with God that they have violated His holiness (cf. Rom. 3:23). It is present tense, which implies ongoing action. Confession implies
1. a specific naming of sins (1 John 1:9)
2. a public admitting of sins (cf. Matt. 10:32; James 5:16)
3. a turning from specific sins (cf. Matt. 3:6; Mark 1:5; Acts 19:18; James 5:16)
1 John uses this term quite often (cf. 1 John 1:9; 4:2,3,15; 2 John 7). Jesus' death is the means of forgiveness, but sinful mankind must respond and continue to respond in faith to be saved (cf. John 1:12; 3:16). See Special Topic: Confession at John 9:22-23.
"our sins" Notice the plural. This refers to specific acts of sin.
"He is faithful" This refers to God the Father (cf. Deut. 7:9; 32:4; Ps. 36:5; 40:10; 89:1,2,5,8; 92:2; 119:90; Isa. 49:7; Rom. 3:3; 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 2 Tim. 2:13). God the Father's unchanging, merciful, faithful character is our surest hope! This phrase accentuates God's faithfulness to His Word (cf. Heb. 10:23;11:11). This may also refer to God's New Covenant promise made in Jer. 31:34, which promised the forgiveness of sins.
"and righteous" This term is unusual in a context related to a holy God freely pardoning unholy people. However, this is theologically accurate because God takes our sins seriously, yet He has provided the means for our forgiveness in the substitutionary death of Christ (cf. Rom. 3:21-31). See Special Topic at 1 John 2:29.
"forgive . . . cleanse" These are both aorist active subjunctives. These two terms are synonymous in this context; they refer both to the salvation of the lost and to the ongoing cleansing necessary for fellowship with God (cf. Isa. 1:18; 38:17; 43:25; 44:22; Ps. 103:3,11-13; Mic. 7:19). The false teachers who denied the gospel, needed salvation. Believers who continue to commit acts of sin need restoration of fellowship. John seems to address the first group implicitly and the second explicitly.
1:10 "If we say" See note at 1 John 1:6.
"we have not sinned"
This is a perfect active indicative which implies that one has never sinned in the past nor in the present. The term "sinned" is singular and refers to sin in general. The Greek term means "to miss the mark." This means that sin is both the commission and the omission of the things revealed in God's Word. The false teachers claimed salvation was related only to knowledge, not to life.
"we make Him a liar" The gospel is based on the sinfulness of all mankind (cf. Rom. 3:9-18,23; 5:1; 11:32). Either God (cf. Rom. 3:4) or those who claim sinlessness, is lying.
"His word is not in us" This involves the dual aspect of the term "logos," both as a message and a person (cf. 1 John 1:1,8; John 14:6). John often refers to this as "truth."
2:1 "My little children" John uses two different diminutive terms for "children" in 1 John.
1. teknion (cf. 1 John 2:1,12,28; 3:7,18; 4:4; 5:21; John13:33)
2. paidion (cf. 1 John 2:14,18)
They are synonymous with no intended theological distinctives. These affectionate terms probably come from John's advanced age at the time of the writing.
Jesus used the term "children" to refer to disciples in John 13:33.
"I am writing these things to you so that you may not sin"
This is an aorist active subjunctive. John is making a definite distinction between present tense, an ongoing habitual lifestyle of sinning (cf. 1 John 3:6,9) and individual acts of sin committed by struggling and tempted Christians. He is trying to bring a balance between the two extremes of
1. taking sin too lightly (cf. Rom. 6:1; 1 John 1:8-10; 3:6-9; 5:16)
2. Christian harshness and brittleness over personal sins
These two extremes probably reflect two different schools of Gnostic teachings. One group felt that salvation was an intellectual matter; it did not matter how one lived because the body was evil. The other group of Gnostics also believed the body was evil and, therefore had to be limited in its desires.
"And if anyone sins"
This is a third class conditional sentence which speaks of potential action. Even Christians sin (cf. Romans 7).
"we have an Advocate with the Father"
This is a present active indicative which refers to Jesus' ongoing intercession as our heavenly Advocate (paraklçtos). This was a legal term for a defense lawyer or "one called alongside to help" (from para, beside and kaleô, to call). It is used in the upper room discourse in the Gospel of John, for the Holy Spirit, our earthly, indwelling advocate (cf. John 14:16,26; 15:26; 16:7). However, this is the only use of the term for Jesus (although it is implied in John 14:16; Rom. 8:34; Heb. 4:14-16; 7:25; 9:24). Paul used this same concept for the intercessory work of Christ in Rom. 8:34. In this same passage he also speaks of the intercession of the Holy Spirit in Rom. 8:26. We have an Advocate in heaven (Jesus) and an Advocate within (the Spirit), both of whom the loving Father sent on His behalf.
"Jesus Christ the righteous"
This characterization is used of God the Father in 1 John 1:9. New Testament authors use several literary techniques to assert the deity of Jesus.
1. use titles used for God for Jesus
2. assert actions of God done by Jesus
3. use grammatically parallel phrases referring to both (objects of verbs or prepositions)
It speaks of the sinlessness (holiness, God likeness) of Christ (cf. 1 John 3:5; 2 Cor. 5:21; Heb. 2:18; 4:15; 7:26; 1 Pet. 2:22). He was the Father's means of bringing "righteousness" to a people.
Utley has rightly summed this up-wouldn't you say?
