I John Chapter One

INTRODUCTION:

The author of this epistle and the two that follow it have never been in doubt since the first century. The Apostle John, son of Zebedee, brother of James and the one called "the beloved disciple" and the "disciple whom Jesus loved" is the author.

The date written is somewhat more in doubt, however, most scholars date it about 90 AD, but some argue for an earlier date.

The purpose for which it was written is not in doubt as it has three basic themes or subjects. Error had grown within the church at that time, much as it continues to grow today, and this epistle was written to strengthen the reader's foundation faith in Christ. The primary problem was agnosticism, a mixture of Greek philosophy, Oriental mysticism and Christianity that denied that Christ came in the flesh; was incarnate.

There are several divisions we could make of our study, and I would suggest the following as a somewhat general outline of the major points we want to cover within the context of this book.

1) The book shows the way of salvation to the lost; the beauty of our salvation is demonstrated in vivid language

2) John set boundaries on the liberal-minded. With people in his day and in ours denying the virgin birth, the resurrection and the Deity of Jesus, the words of John which speak to Christ's Deity could not have been any clearer.

3) John provides instructions for the unfaithful Christians. The need to confirm our faith via outward actions is emphasized time and time again.

4) John rebukes those who practice prejudice. Prejudice and Christian fellowship are diametrically opposed, mutually exclusive propositions.

5) John provides a warning to the naive and overly trusting. "Try the Spirits" was good advice in the first century; it remains good advice today.

6) John provides freedom for the legalist. Absolute sinlessness is recognized as impossibility; and so any legalistic system that man could devise is doomed to failure.

7) John provides joy for the broken-hearted. He has a special message for those whose lives seem to be filled daily with depression and misery.

8) John provides hope for the weak ("AND IF ANY MAN SIN, WE HAVE AN ADVOCATE WITH THE FATHER")

9) John provides assurance to the faithful. Living righteously in Christ Jesus provides eternal life – the Holy Spirit wanted all of those who ever read these books to know this.

10) John provides a challenge to the faithful. None of God's commands are burdensome. Faith, which includes work, gains for us eternal life.

v1. "THAT WHICH WAS FROM THE BEGINNING, 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;"

John 1:1 "IN THE BEGINNING WAS THE WORD, AND THE WORD WAS WITH GOD, AND THE WORD WAS GOD."

John 8:58 "JESUS SAID UNTO THEM, VERILY, VERILY, I SAY UNTO YOU, BEFORE ABRAHAM WAS {was born}, I AM."

The "THAT WHICH" is under discussion has been "FROM THE BEGINNING", according to John. This refers to before creation - what preceded time in eternity and this becomes obvious in the words that follow and in related scripture.

John says "That which from the beginning" was something (someone) that John and others had heard, seen, beheld and handled. The use of all four of these words indicates that John had not only heard and seen the Christ of the promise but that having beheld him suggests a steady, penetrating study that would enable John to understand all of the characteristics of that which he beheld. The word handled suggests the most tangible, intimate and definite evidence which John offered. In it there was physical contact.

John 1:14 "AND THE WORD WAS MADE FLESH, AND DWELT AMONG US, (AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLY BEGOTTEN OF THE FATHER,) FULL OF GRACE AND TRUTH."

John 20:27 "THEN SAITH HE TO THOMAS; REACH HITHER THY FINGER, AND BEHOLD MY HANDS; AND REACH HITHER THY HAND, AND THRUST it INTO MY SIDE: AND BE NOT FAITHLESS, BUT BELIEVING."

II Peter 1:16 "FOR WE HAVE NOT FOLLOWED CUNNINGLY DEVISED FABLES, WHEN WE MADE KNOWN UNTO YOU THE POWER AND COMING OF OUR LORD JESUS CHRIST, BUT WERE EYEWITNESSES OF HIS MAJESTY."

Thus John in the very first verse of his letter completely refutes the Gnostic error that most Bible scholars think prompted his letter. The Gnostic concepts were two: the first denies that Jesus was flesh and blood, that Jesus only seemed to have a body; the second Gnostic view was that Jesus was actually born of Joseph and Mary, a physical man in every sense and that the spirit of Christ descended upon him in the form of a dove when he was baptized.

v2. "(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;)

Romans 16:25-26 " ²⁵Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, BUT NOW IS MADE MANIFEST, AND BY THE SCRIPTURES OF THE PROPHETS, ACCORDING TO THE COMMANDMENT OF THE EVERLASTING GOD, MADE KNOWN TO ALL NATIONS FOR THE OBEDIENCE OF FAITH:"

John in this verse states why he and other apostles were able to bear witness of and declare Jesus as "the life". A progression of ideas is to be noted here, each of which, in ascending order, indicates the care with John exercised in leading his readers to the conclusion he desired: (1) the life was manifested (in the incarnation); (2) John had seen it: (3) he was therefore, competent to testify regarding it; (4) this he was doing in declaring "the life, the eternal life," which, before his advent into the world, had been with the Father. When John states that "the life was manifested." he reminds us of an important fact. The words "to manifest" mean to make known matters which were previously hidden or unknown and, of course, refers to man's knowledge of Christ. John also says that he could "bear witness" and "show unto you" that eternal life. The Greek for bear witness and show are entirely different - "bear witness" means to be able to testify from personal experience - "show" means to be able to show or declare something because you have a commission to do so. Every one of us has been commissioned to show or declare Jesus and him crucified - see Matthew 28:18-20.

v3. "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."

Acts 4:20 "FOR WE CANNOT BUT SPEAK THE THINGS WHICH WE HAVE SEEN AND HEARD."

In Acts 4:18 the rulers of Jerusalem had commanded Peter and John not to "SPEAK AT ALL NOR TEACH IN THE NAME OF JESUS." Verse 20 is Peter and John’s reply. John here, as well, states that he could not but speak that which he had heard and they and we need to hear.

I Corinthians 1:9 "GOD is FAITHFUL, BY WHOM WE WERE CALLED UNTO THE FELLOWSHIP OF HIS SON JESUS CHRIST OUR LORD."

I John 2:24 "LET THAT THEREFORE ABIDE IN YOU, WHICH YE HAVE HEARD FROM THE BEGINNING. IF THAT WHICH YE HAVE HEARD FROM THE BEGINNING SHALL REMAIN IN YOU, YE ALSO SHALL CONTINUE IN THE SON, AND IN THE FATHER."

John 17:21 "THAT THEY ALL MAY BE ONE; AS THOU, FATHER, ART IN ME, AND I IN THEE, THAT THEY ALSO MAY BE ONE IN US: THAT THE WORLD MAY BELIEVE THAT THOU HAST SENT ME."

In verse 1, John gave the subject. In verse 2, he provided certain additional facts about the subject. Now in verse 3, we are given a purpose for this discussion: fellowship. The thought of verse 1 is resumed, and the purpose for the Word of life is declared: "THAT YE MAY HAVE FELLOWSHIP WITH US." "Fellowship" (koinonia) is partnership, or joint sharing. False doctrine disrupts fellowship. John was writing to promote fellowship. He was therefore writing to warn against false doctrine. He fully intended to guard that precious fellowship of believers which he had been commissioned to instruct and care for.

John did not specifically continue his discussion of "fellowship" in the first epistle by the use of the same words (except 1:5) but he expressed the same concept and thoughts with terms "abiding in" or "being in" God or the Lord Jesus Christ. Of one thing we may rest assured: John was anxious that the right kind of fellowship with God, and with the earthly saints continue. It is as if this were the "undercurrent" of John's entire message. Fellowship with God is necessary for eternal life. Fellowship with earthly saints is a part of fellowship with God; but fellowship cannot continue where faith in Christ as the Son of God no longer exists, and where false doctrines cause hate, enmity, and disruption of that fellowship.

This was John's greatest fear: that some in the church would depart, having fallen prey to the Gnostics' false teachings, and thereby leave the precious fellowship of God and of the saints. Considering the state of our brotherhood today; the same concerns should be at the forefront of the thoughts of every eldership, preacher and teacher. This state, continued, will continue to cause either division in the church, or our own apostasy, and ultimately the loss of those souls made in the "image and likeness of God." Little wonder then that his message is so urgent and that he made known to his audience that "OUR FELLOWSHIP IS WITH THE FATHER AND WITH HIS SON JESUS CHRIST."

v4. "AND THESE THINGS WRITE WE UNTO YOU, THAT YOUR {our} JOY MAY BE FULL."

John 15:11 "THESE THINGS HAVE I SPOKEN UNTO YOU, THAT MY JOY MIGHT REMAIN IN YOU, AND that YOUR JOY MIGHT BE FULL."

John 16:24 "HITHERTO HAVE YE ASKED NOTHING IN MY NAME: ASK, AND YE SHALL RECEIVE, THAT YOUR JOY MAY BE FULL."

II John 12 "HAVING MANY THINGS TO WRITE UNTO YOU, I WOULD NOT write WITH PAPER AND INK: BUT I TRUST TO COME UNTO YOU, AND SPEAK FACE TO FACE, THAT OUR {your} JOY MAY BE FULL."

These things and the things that were to follow John was writing to them in order that both his and their joy should be full. Does this sound like we must be long faced sour-pusses in order to be Christians? If we but look forward to III John 3-4 "For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. ⁴I have no greater joy than to hear that my children walk in truth.”

v5. "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."

John 1:9 “THAT WAS THE TRUE LIGHT, WHICH LIGHTETH EVERY MAN THAT COMETH INTO THE WORLD."

John 9:5 "AS LONG AS I AM IN THE WORLD, I AM THE LIGHT OF THE WORLD."

John 12:35 "THEN JESUS SAID UNTO THEM, YET A LITTLE WHILE IS THE LIGHT WITH YOU. WALK WHILE YE HAVE THE LIGHT, LEST DARKNESS COME UPON YOU: FOR HE THAT WALKETH IN DARKNESS KNOWETH NOT WHITHER HE GOETH."

This is the message that John and the other apostles had "heard" from "him", i.e. Christ. The affirmation, "God is Light," is not the same as "God is the light" or "God is a light," but simply God is light, such is his essence; he is of the character of light. The word "light" sums up the divine nature on the intellectual side, as "God is love" similarly describes the fullness of his moral nature. He is the "author" of light (James 1:17), its creator (Genesis. 1:3); he is bathed in perpetual light (I Timothy. 6:16); and the marvelous light in which Christians are to walk is his (I Peter 2:9). Moreover, "in him is no darkness at all."

As light sums up all that is good and holy, so darkness sums up all that is evil and wrong. It hides rather than glorifies; intellectually, it promotes error; as ignorance, it exalts immorality and amorality.

Light cannot harmonize with darkness. No mixing of the two is possible. There is no greater example of opposites or antagonists our minds can devise than light versus darkness. As

"EVERY GOOD GIFT AND EVERY PERFECT GIFT IS FROM ABOVE, AND COMETH DOWN FROM THE FATHER OF LIGHTS, WITH WHOM IS NO VARIABLENESS, NEITHER SHADOW OF TURNING." (James 1:17)

v6. "IF WE SAY THAT WE HAVE FELLOWSHIP WITH HIM, AND WALK IN DARKNESS, WE LIE, AND DO NOT THE TRUTH."

This verse contains a conclusion drawn from premises in the verse that preceded it. The situation which he assumes is a hypothetical one: Should one say, "I have fellowship with God," and yet walks in darkness, his words are false, and he does not the truth. "Walk" is a figure of the Christian life, summing up its activities. The Lord said, "I AM THE LIGHT OF THE WORLD; HE THAT FOLLOWTH ME SHALL NOT WALK IN THE DARKNESS, BUT SHALL HAVE THE LIGHT OF LIFE." (John 8:12) To be in fellowship with God, one must walk in the light; he who claims it, yet does not walk therein, sins both in word and in deed. Here, as often elsewhere in the sacred writings, it is made clear that theory and practice are inseparably connected. Truth, properly held, always exhibits itself in obedience.

Growing out of the affirmation that "God is light" and that, therefore, light (good) cannot mix with darkness (evil), is the fact that the children of light cannot live contrary to the principles of light. The fact that they walk in darkness makes their fellowship (koinonia: partnership, joint participation, communion) with those who walk in light impossible. Paul, in emphasizing this point to the Corinthians, wrote:

II Corinthians 6:14-16 "BE YE NOT UNEQUALLY YOKED TOGETHER WITH UNBELIEVERS: FOR WHAT FELLOWSHIP HATH RIGHTEOUSNESS WITH UNRIGHTEOUSNESS? AND WHAT COMMUNION HATH LIGHT WITH DARKNESS? AND WHAT CONCORD HATH CHRIST WITH BELIAL? OR WHAT PART HATH HE THAT BELIEVETH WITH AN INFIDEL? AND WHAT AGREEMENT HATH THE TEMPLE OF GOD WITH IDOLS? FOR YE ARE THE TEMPLE OF THE LIVING GOD; AS GOD HATH SAID, I WILL DWELL IN THEM, AND WALK IN THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE."

The Gnostics of John’s day denied the truth regarding the earthly existence of the Lord, agnostics today do the same. To "walk" with them was to fellowship them and to repudiate the fellowship of God. Jesus had taught, ( and we go back to John 8:12 again) "I AM THE LIGHT OF THE WORLD: HE THAT FOLLOWETH ME SHALL NOT WALK IN DARKNESS, BUT SHALL HAVE THE LIGHT OF LIFE. “ Forbidden to the child of God are the things of darkness (error). Enjoined upon the converted are the enriching principles of the light of the glorious Gospel of Christ:

II Corinthians. 4:3-4 "BUT IF OUR GOSPEL BE HID, IT IS HID TO THEM THAT ARE LOST: IN WHOM THE GOD OF THIS WORLD HATH BLINDED THE MINDS OF THEM WHICH BELIEVE NOT, LEST THE LIGHT OF THE GLORIOUS GOSPEL OF CHRIST, WHO IS THE IMAGE OF GOD, SHOULD SHINE UNTO THEM."

The conclusion: The mental acceptance of the Truth demands a life that is in harmony with Truth. God expects no more, he demands no less!!!

The present "New Unity Movement" or what some call “Unity in Diversity” repudiates the Scriptural grounds upon which fellowship with God and, thereby oneness or unity between believers in Christ is established. No one denies that there have been myriads of people who have confessed the Christ as Savior but in works denied Him; but in recent years, why have so many in the church sought fellowship with the sectarian Independent Christian Church and, in many cases, other denominations? The answer is really a simple one. Whether it is Reuel Lemmons, Rubel Shelly, Carl Ketcherside, Leroy Garrett, Jeff Walling (and Acapella), Jon Jones, Marvin Phillips, Max Lucado, Royce Money at Abilene or anybody else, the answer is the same --- they refuse to admit that unity/fellowship is possible only between and among those who "walk in the light as he is in the Light," that is those who continue "steadfastly in the apostles doctrine" (Acts 2:42)

Every effort made by the aforementioned men (and others) to be one with sectarian aliens (or false brethren) repudiates the fact that Biblical authority must be submitted to before "the right hand of fellowship" can be extended to them. Biblical authority does not exist as far as such brethren are concerned. With their mouths they may deny that they are in full fellowship with the denominations, but by their works they affirm it! God never intended that fellowship should be extended to people who refuse to continue "STEDFASTLY IN THE APOSTLES DOCTRINE" (Acts 2:42)

Another prevalent heresy in the Lord's church today is the "all grace, no law" doctrine. Again, I John 1:5-10 (as well as the whole Bible) refutes the whole devilish mess. If there is no law of Christ, even though the Bible explicitly states there is (Galatians 6:2; James 1:25), just what does it mean to "walk in the light" (I John 1:7)? The Holy Spirit knows those to whom he had John write could understand that there was a standard or code of conduct to which all men are responsible to follow. The Holy Spirit teaches that that law, standard or code demanded that, in order for a child of God to be continually cleansed from every sin by the blood of Christ, he must confess his sins. He also had James write the same thing, for that is what he told Christians to do (James 1:25; 5:16). Neither John or James wrote that the confession of sins of a child of God made null and void the grace of God.

When Noah found grace in God's sight, God's grace provided a law whereby Noah could partake of the favor that he never could merit or earn (Genesis. 6:8, 14-16). In Noah's obedience to God's plan of salvation for his day, did he repudiate God's grace? Because Noah "did something," did that mean that his salvation was not by God's grace?

God's grace warned Noah of the flood, revealed His law of salvation to Noah, and Noah did not know any better than to move "with fear" and prepare "an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Hebrews 11:7)

Brethren, let us remember that Baptist doctrine taught by apostate members of the church within the church is still false. It makes no difference to the Truth of God whether a Ben Bogard preaches "once saved always saved" or it is done by unfaithful brethren--the Word of God, like a hammer and a fire, will break it in pieces and consume it (Jeremiah 23:29)

I John 2:4 "HE THAT SAITH, I KNOW HIM, AND KEEPETH NOT HIS COMMANDMENTS, IS A LIAR, AND THE TRUTH IS NOT IN HIM."

v7. 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."

Ephesians. 1:7 "IN WHOM WE HAVE REDEMPTION THROUGH HIS BLOOD, THE FORGIVENESS OF SINS, ACCORDING TO THE RICHES OF HIS GRACE."

Hebrews 9:14 "HOW MUCH MORE SHALL THE BLOOD OF CHRIST (than that of bulls and goats), WHO THROUGH THE ETERNAL SPIRIT OFFERED HIMSELF WITHOUT SPOT TO GOD, PURGE YOUR CONSCIENCE FROM DEAD WORKS TO SERVE THE LIVING GOD?"

I Peter 1:19 "BUT WITH THE PRECIOUS BLOOD OF CHRIST, AS OF A LAMB WITHOUT BLEMISH AND WITHOUT SPOT:"

Revelation 1:5 "AND FROM JESUS CHRIST, who is THE FAITHFUL WITNESS, and THE FIRST BEGOTTEN OF THE DEAD, AND THE PRINCE OF THE KINGS OF THE EARTH. UNTO HIM THAT LOVED US, AND WASHED US FROM OUR SINS IN HIS OWN BLOOD,"

As "FELLOWSHIP ONE WITH ANOTHER" is possible only as one lives in harmony with the doctrine of Christ, even so the application of the cleansing power of the blood of Christ is totally dependent upon the same conditions.

"Cleanse" is from the Greek word katharizei. It is a present tense verb. Thus it means that as one continues to "walk in the light," the blood of Christ keeps on cleansing one from all sin (every kind and every form). If we don't "have fellowship one with another," without walking "in the light as he is in the light," neither do we have the continual application of the cleansing power of the blood of Christ unless we are "walking in the light."

It is of great comfort to realize that as one is steadfast in the apostles doctrine, he is constantly washed and made clean from all sins by the precious blood of the Lamb. At the same time it should scare every one of us to death to realize that we do not “walk in the light” the blood of Christ does nothing for us. Our whole life is in vain.

v8. "IF WE SAY THAT WE HAVE NO SIN, WE DECEIVE OURSELVES, AND THE TRUTH IS NOT IN US."

James 3:2 "FOR IN MANY THINGS WE OFFEND ALL. IF ANY MAN OFFEND NOT IN WORD, THE SAME is A PERFECT MAN, and ABLE ALSO TO BRIDLE THE WHOLE BODY."

Proverbs 20:9 "WHO CAN SAY, I HAVE MADE MY HEART CLEAN, I AM PURE FROM MY SIN?"

These words were penned to refute the prevailing notion of the heretics--and some to this day advocate that same view--that it is possible for one to live above sin. Those who teach this (a) deceive themselves, and (b) exhibit the fact that the truth is not in them. Because of the weakness of the flesh and the ever-present problem of temptation, even the best of people sin, and hence have need to the cleansing power inherent in the blood of Jesus. I would challenge any honest man (or woman) to study James 3 regarding our inability to control our tongues at times and say that they are without sin.

v9. "IF WE CONFESS OUR SINS, HE IS FAITHFUL AND JUST TO FORGIVE US OUR SINS, AND TO CLEANSE US FROM ALL UNRIGHTEOUSNESS."

David, after having realized the seriousness of his sin with Bathsheba

Psalms 51:1-2 "HAVE MERCY UPON ME, O GOD, ACCORDING TO THY LOVINGKINDNESS: ACCORDING UNTO THE MULTITUDE OF THY TENDER MERCIES BLOT OUT MY TRANSGRESSIONS. WASH ME THROUGHLY FROM MINE INIQUITY, AND CLEANSE ME FROM MY SIN."

Proverb 28:13 "HE THAT COVERETH HIS SINS SHALL NOT PROSPER: BUT WHOSO CONFESSETH AND FORSAKETH them SHALL HAVE MERCY."

Psalms 32:3,5 "WHEN I KEPT SILENCE, MY BONES WAXED OLD THROUGH MY ROARING ALL THE DAY LONG." "I ACKNOWLEDGED MY SIN UNTO THEE, AND MINE INIQUITY HAVE I NOT HID. I SAID, I WILL CONFESS MY TRANSGRESSIONS UNTO THE LORD; AND THOU FORGAVEST THE INIQUITY OF MY SIN. Selah."

Romans 3:23 "FOR ALL HAVE SINNED, AND COME SHORT OF THE GLORY OF GOD."

One may indeed "say" that he has sin without experiencing any deep or abiding sense of guilt or wrong and without being moved to repentance. The confession here contemplated is a humble acknowledgement of wrong, a penitent attitude essential to forgiveness. The word, (Greek homologe), from which the word "confess" is translated, means to say the same thing, to speak together, and figuratively implies a dialogue between God and the sinner, in which the Father describes the condition of the sinner, and the sinner accedes to the correctness of the description and confesses that God is right.

v10. "IF WE SAY THAT WE HAVE NOT SINNED, WE MAKE HIM A LIAR, AND HIS WORD IS NOT IN US."

"If we say that we have not sinned," we are by implication saying God has lied. Of course, God cannot lie (Hebrews 6:18 "THAT BY TWO IMMUTABLE THINGS, IN WHICH it was IMPOSSIBLE FOR GOD TO LIE, WE MIGHT HAVE A STRONG CONSOLATION, WHO HAVE FLED FOR REFUGE TO LAY HOLD UPON THE HOPE SET BEFORE US:" Hence; holding the view that we have not sinned is nothing less than demonstrating that "....HIS WORD IS NOT IN US."