1 John Chapter's 1 & 2

By: Rich Puckett

As with most of my studies, my comments are in red. The blue is from Matthew Henrys and Believers Study Bible commentary.

1 John: This epistle is a discourse upon the principles of Christianity, in doctrine and practice. The design appears to be, to refute and guard against erroneous and unholy tenets, principles, and practices, especially such as would lower the Godhead of Christ, and the reality and power of his sufferings and death, as an atoning sacrifice; and against the assertion that believers being saved by grace, are not required to obey the commandments. This epistle also stirs up all who profess to know God, to have communion with him, and to believe in him, and that they walk in holiness, not in sin, showing that a mere outward profession is nothing, without the evidence of a holy life and conduct. It also helps forward and excites real Christians to communion with God and the Lord Jesus Christ, to constancy in the true faith, and to purity of life.

1 John 1: (v. 1-4) The apostle prefaces his epistle to believers in general, with evident testimonies to Christ, for promoting their happiness and joy.

(v. 5-10) The necessity of a life of holiness, in order to communion with God, is shown.

The apostle prefaces his epistle to believers in general, with evident testimonies to Christ, for promoting their happiness and joy

This is speaking of Jesus and John was there he saw him, he touched him, he heard him teach, walked with him, ate with him, slept where he slept. John tells us a lot about Jesus and his word, the Bible, the word of life. We can live in the flesh but we really do not live till we accept Jesus in our hearts then we have life. There is a difference between living and having life.

To establish the case for the full humanity of Jesus, John presents his evidence in terms of seeing, hearing, and touching. Two different terms are employed to stress the idea that Jesus was seen. John saw (horao, Gk.) Jesus, but more importantly, the Lord had been the subject of thorough scrutiny and observation (theaomai, Gk.). This humanity was further confirmed by the fact that John heard Jesus and had even touched Him. He was no apparition. Jesus was fully human.

1 John 1:1: Verses 1-4. That essential Good, that uncreated Excellence, which had been from the beginning, from eternity, as equal with the Father, and which at length appeared in human nature for the salvation of sinners, was the great subject concerning which the apostle wrote to his brethren. The apostles had seen Him while they witnessed his wisdom and holiness, his miracles, and love and mercy, during some years, till they saw him crucified for sinners, and afterwards risen from the dead. They touched him, so as to have full proof of his resurrection. This Divine Person, the Word of life, the Word of God, appeared in human nature, that he might be the Author and Giver of eternal life to mankind, through the redemption of his blood, and the influence of his new-creating Spirit. The apostles declared what they had seen and heard, that believers might share their comforts and everlasting advantages. They had free access to God the Father. They had a happy experience of the truth in their souls, and showed its excellence in their lives. This communion of believers with the Father and the Son, is begun and kept up by the influences of the Holy Spirit. The benefits Christ bestows, are not like the scanty possessions of the world, causing jealousies in others; but the joy and happiness of communion with God is all-sufficient, so that any number may partake of it; and all who are warranted to say, that truly their fellowship is with the Father, will desire to lead others to partake of the same blessedness.

Eternal life that was manifested or made known to us by Jesus. Men for years have tried to find ways to live longer, why not live forever, you can if you accept Christ. Will it be on this earth? No it will be in a far better earth that is promised to us.

I often wonder how people can say that there is no trinity (three separate parts to the God head) and read the Bible. Our fellowship is with the father and the son and his Holy Spirit.

Knowledge and understanding brings joy. How can you fully enjoy the blessing of God or know how to live a life that brings joy inside with out knowledge?

(vv. 3,4) The author gives two purposes for writing. First, he wants his readers to have "fellowship" (koinonia, Gk.) with him (v. 3). People who have "fellowship" are individuals who share something in common. The author's "fellowship" is with the Father and the Son. Consequently, if the readers have fellowship with John, then they have fellowship with God. On the other hand, the lack of kinship between the author and the false teachers (2:19) implies that these heretics do not know God. Second, this letter ought to produce "joy" (v. 4). Though both "your" and "our" are found in texts of the N.T. (NU, M our), "our" is probably the better reading. From a pastoral perspective, John would rejoice as others experienced the fullness of the gospel and were not deceived by erroneous doctrine (cf. 2 John 4, 12; 3 John 4).

The necessity of a life of holiness, in order to communion with God, is shown

In him is no darkness, no sin, and he expects us to live and walk in the light and be the light. Light has no darkness or sin, we are expected to live in this world, led by his Spirit and live with out sin. It does not mean we will not make mistakes but when we do, we are expected to make it right. If you have a light build in a lamp in a room and you never clean that build the dust will grow to cover it and reduce the amount of light. If you let that dust get to heavy the bulb gets hotter and hotter till it shortens the life and causes it to burn out. Sin in our lives has that same effect, you cannot be a good witness for Christ while sin or dust covers you.

The imagery of God as "light" illustrates two concepts. First, it pictures God's self-revelation (cf. John 8:12; 9:5; 12:35, 36). Because of this God-initiated disclosure, believers have access to the truth (2:21, 27). Second, the "light" motif highlights God's holiness. Hence, the contrast between light and darkness does not simply represent knowledge and ignorance; it also portrays good versus evil (cf. John 3:19-21).

1 John 1:5: Verses 5-10. A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to this dark world, as pure and perfect light. As this is the nature of God, his doctrines and precepts must be such. And as his perfect happiness cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to live and act against religion. God holds no heavenly fellowship or intercourse with unholy souls. There is no truth in their profession; their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sins in his own blood, and procures for us the sacred influences by which sin is to be subdued more and more, till it is quite done away. While the necessity of a holy walk is insisted upon, as the effect and evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who walk near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrifice for sin, needed in all ages; and the sinfulness of believers themselves is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilty before God, be humble, and willing to know the worst of our case. Let us honestly confess all our sins in their full extent, relying wholly on his mercy and truth through the righteousness of Christ, for a free and full forgiveness, and our deliverance from the power and practice of sin.

Actions speak louder then words. If you say you are a Christian and your works or fruits are those contrary to light you are not fooling anyone. People can tell the difference between love and hate, good and bad, lie and truth.

(vv. 1:6-2:2) Building on the affirmation that "God is light" (v. 5), 1:6-2:2 develops the ethical implications of authentic Christianity. This section contains six statements beginning with "if" (ean, Gk.)-three negative and three positive. The negative assertions are inconsistent with Christian ethics. Most likely, these avowals were made by the false teachers who were harassing the church. At the heart of these claims is the belief that "sin has no effect on me." Ultimately, these inaccurate declarations reveal the true nature of the heretics' inward character. Each of these statements is refuted by a positive claim. The positive affirmations depict the life-style of a genuine believer.

How wonderful this is, if we walk or live with Christ in us we have fellowship with each other and our sin is cleansed. You think God is in all this fighting in the church's? You think God is in all this hate and evil and ill feeling toward each other? Do you know why some people pray and will tell you they can't get forgiveness, its because they are not willing to walk in the light. To be holy and stay holy you have to have his word living you. A church that is not in fellowship, a husband and wife not in fellowship, children not in fellowship with parents its because they are not living in the love of God or according to his word.

Reference to God as light, as in v. 5, is for the purpose of identifying God as the authentic and reliable source of understanding and comprehension. The phrase "But if we walk" is suggestive of a life-style. The verb is in the present tense and denotes continuous action. John has in mind the practice and habit of life which is characterized by constant fellowship with God. The term "blood" (haima, Gk.) points to Jesus' sacrifice of Himself on the cross as God's offering for sin. Since the Bible affirms that "the life of the flesh is in the blood" (cf. Lev. 17:11), it is reasonable to assume that John's reference is to the life of Jesus given for mankind. Through the shed blood of Jesus, there is forgiveness and redemption from sin. The word "cleanse" (katharizo, Gk.) is in the present tense and denotes continuous action. The blood of Jesus "keeps on cleansing" from all sin. The translation "all sin" is better understood "sin of every kind" or "sin in its every form."

We are born in to the flesh, we are men who live in a world where sin is around us. We make errs along the way, so thus to say we have no sin we lie. Before we can become a Christian we have to know we are in sin. But do not stop here, do not try and use this verse as a excuse to sin. Read ON.

The claim of sinless perfection must always be refuted, especially in light of John's clear rebuttal in this passage.

If we confess or repent of our sins, he then will forgive of us of those sins and make us clean. I was a sinner, I was once filled with sin, I was once in the flesh not the spirit.

Characteristic of authentic Christianity is the confession of sin. Confession is a combination of two Greek words, homo, meaning "same," and lego, meaning "to say." It includes both an acknowledgment of specific sins and a recognition that sin needs to be forgiven. In response to confession, God is "faithful" and "just." He is "faithful" by honoring His promises to forgive sin (e.g., Jer. 31:34). He is "just" because the death of Christ provides the moral grounds for divine forgiveness.

Now notice the past tense us of these words, if I say I was never a sinner or that I never lived in sin I would be a lair, I was born in sin and until I came to repent I was still in sin. Now I have confessed my sin, I repented or turned from my worldly ways, I have been born again into his Spirit and became a new creature a son of God.

The third spurious claim in 1:6-2:2 is "to be above sinful behavior." This is the most blatant of the three false affirmations. In effect, those making this claim accuse God of lying (cf. 5:10), since His word affirms the universality of sin (e.g., Ps. 14:3; Isa. 53:6; Rom. 3:10-23).

1 John 2: (v. 1,2) The apostle directs to the atonement of Christ for help against sinful infirmities.

(v. 3-11) The effects of saving knowledge in producing obedience, and love to the brethren.

(v. 12-14) Christians addressed as little children, young men, and fathers.

(v. 15-23) All are cautioned against the love of this world, and against errors.

(v. 24-29) They are encouraged to stand fast in faith and holiness.

The apostle directs to the atonement of Christ for help against sinful infirmities

Now we are set free from sin by his forgiveness we are expected not to sin anymore. Yet we are human and we will do things that God shows us we should not do. We are not left with no hope, but we have a advocate, Jesus who will plead our case with God on our behalf.

Before refuting the claim of sinlessness (1:10), the author emphasizes that his goal is that believers might not sin. However, when they do sin, they have an "Advocate" (parakletos, Gk.). Outside this verse, parakletos occurs only four times in the N.T., each time describing the ministry of the Holy Spirit (John 14:16, 26; 15:26; 16:7). While the Holy Spirit is Jesus' Advocate on earth, Jesus is the Advocate of believers in heaven. The term "Advocate" portrays Jesus as both an "attorney" and an "intercessor," one who represents the cause of believers in the presence of the Father. Thus, the contrasts within 1:6-2:2 depict two different approaches to sin. Whereas the false teachers have minimized the significance of sin, believers have the ability to acknowledge sin and deal with it effectively.

1 John 2:1: Verses 1-2. When have an Advocate with the Father; one who has undertaken, and is fully able, to plead in behalf of every one who applies for pardon and salvation in his name, depending on his pleading for them. He is "Jesus," the Saviour, and "Christ," the Messiah, the Anointed. He alone is "the Righteous One," who received his nature pure from sin, and as our Surety perfectly obeyed the law of God, and so fulfilled all righteousness. All men, in every land, and through successive generations, are invited to come to God through this all-sufficient atonement, and by this new and living way. The gospel, when rightly understood and received, sets the heart against all sin, and stops the allowed practice of it; at the same time it gives blessed relief to the wounded consciences of those who have sinned.

Why is my sins gone? Because Jesus paid the price of atonement, he cleaned away my sin and your by his blood, if we accept the gift. I can buy you a gift, I can send it to you, if you will not accept it or open it, though the gift is there it is of no value to you. You must accept the gift, receive it, let it work in your heart to be of any use to you.

The only N.T. occurrences of hilasmos (Gk., "propitiation") appear in 1 John: here and in 4:10. Some explain this term as a reference to expiation or the removal of sin's effect. However, the weight of evidence affirms clearly that hilasmos portrays the placating of God's wrath toward sin; hence, Christ's death (1:7) satisfies the just demands of God's holy judgment against sin. Thus, Christ does not simply represent believers before God (v. 1), He also provides the grounds for their forgiveness -- He is both Advocate and atoning sacrifice. Jesus' provision of propitiation does not mean that the Father is uninvolved in salvation; in actuality, God's love is the ultimate source of Christ's work (4:9). The universal extent of the atonement of Christ is nowhere clearer than here (cf. John 1:29), but this does not guarantee that everyone's sin is automatically forgiven. Christ's work applies only to those who believe in Him (cf. 4:15; John 5:24).

The effects of saving knowledge in producing obedience, and love to the brethren

Actions do speak loudest, if you say you love him and he is in you then you works will show it.

(vv. 3-11) As the author continues to distinguish between true and false Christianity, he reminds his readers that there are signs which provide Christian assurance. For example, "we know that we know Him [God]": (1) "if we keep His commandments" (v. 3), (2) if we reflect the character of Christ (v. 6), and (3) if we love one another (v. 10). In each case, the author shows that obedience provides grounds for assurance. While this does not mean that salvation is earned, 1 John consistently argues that genuine regeneration should be outwardly evident. The internal work of the Spirit produces external results.

Two words for "know" (ginosko, oida, Gk.) occur more than 30 times in 1 John.

1 John 2:3: Verses 3-11. What knowledge of Christ can that be, which sees not that he is most worthy of our entire obedience? And a disobedient life shows there is neither religion nor honesty in the professor. The love of God is perfected in him that keeps his commandments. God's grace in him attains its true mark, and produces its sovereign effect as far as may be in this world, and this is man's regeneration; though never absolutely perfect here. Yet this observing Christ's commands, has holiness and excellency which, if universal, would make the earth resemble heaven itself. The command to love one another had been in force from the beginning of the world; but it might be called a new command as given to Christians. It was new in them, as their situation was new in respect of its motives, rules, and obligations. And those who walk in hatred and enmity to believers, remain in a dark state. Christian love teaches us to value our brother's soul, and to dread every thing hurtful to his purity and peace. Where spiritual darkness dwells, in mind, the judgment, and the conscience will be darkened, and will mistake the way to heavenly life. These things demand serious self-examination; and earnest prayer, that God would show us what we are, and whither we are going.

The idea of abiding (memo, Gk.) in God is equivalent to being "in Him" (v. 5). This type of terminology is common in John's writings. It can be used to show that God abides in the believer (4:4) and that the believer abides in God (5:20). The idea of "abiding" does not refer to a "spiritual elite"; it describes all believers. All who have been born of God abide in God. Note the parallelism between 3:6 and 5:18: whoever abides in Him does not sin (3:6); whoever is born of God does not sin (5:18).

To what commandment does the author refer, and how can it be both "old" (v. 7) and "new" (v. 8)? The content of vv. 9-11 shows that "commandment" refers to mutual love. On the one hand, this instruction is "old" because it was not invented by the author; the readers had known the importance of love "from the beginning" of their Christian experience (cf. 3:11; 4:21; 2 John 5, 6; Lev. 19:18; Matt. 22:39, 40). On the other hand, Christ gave His disciples a "new" commandment (John 13:34)-"love one another" (cf. John 15:12; 1 John 3:23; 2 John 5). It is "new" because it belongs to the new epoch of salvation which has been inaugurated by the work of Jesus Christ. The "darkness" of this present era has been invaded by the "true light" of Jesus Christ.

I do not not need a cane or a candle if I'm in the sunlight, and God is our light and if we let him live in us he will lead and show us his way.

Hate and bitterness will stop your growth, it will kill your soul.

Christians addressed as little children, young men, and fathers

We are born again, so thus we are children and we learn and grow and make mistakes and stumble and get up this is life.

(vv. 12-14) This section consists of six sentences, each beginning with the verb "write" (grapho, Gk.) and containing both an address to a particular group and a commendation. The author counsels three groups: "little children," "fathers," and "young men." Most likely, "children" is a general title for believers (cf. vv. 1, 18; 3:7; 5:21; etc.), while "fathers" and "young men" refer to mature Christians and new Christians, respectively. These poetic statements are intended to encourage and affirm the confidence of the readers.

1 John 2:12: Verses 12-14. As Christians have their peculiar states, so they have peculiar duties; but there are precepts and obedience common to all, particularly mutual love, and contempt of the world. The youngest sincere disciple is pardoned: the communion of saints is attended with the forgiveness of sins. Those of the longest standing in Christ's school need further advice and instruction. Even fathers must be written unto, and preached unto; none are too old to learn. But especially young men in Christ Jesus, though they are arrived at strength of spirit and sound sense, and have successfully resisted first trials and temptations, breaking off bad habits and connexions, and entered in at the strait gate of true conversion. The different descriptions of Christians are again addressed. Children in Christ know that God is their Father; it is wisdom. Those advanced believers, who know Him that was from the beginning, before this world was made, may well be led thereby to give up this world. It will be the glory of young persons to be strong in Christ, and his grace. By the word of God they overcome the wicked one.

All are cautioned against the love of this world, and against errors

Love means to care, so lets say it like this: Care not for the world, nor the things in this world, if you cares are for the world and its goods then the love of God is not in you.

(vv. 15-17) The encouragement of vv. 12-14 is balanced by a warning against worldliness. In this context, "world" (kosmos, Gk.) does not describe a physical entity; rather, it portrays the created order in rebellion against God. The command not to love the world is supported by two points: (1) love for the world is incompatible with love for God (v. 15), and (2) the world is only temporary (v. 17). The author depicts three facets of worldliness (v. 16): (1) "the lust of the flesh," (2) "the lust of the eyes," and (3) "the pride of life." These areas are appeals to misuse the appetites, to misapply the sense of beauty (aesthetics), and to fall prey to the peril of inordinate ambition. Note the same general areas of appeal to Eve in Gen. 3:6 and to the Lord Jesus in Matt. 4:1-11.

1 John 2:15: Verses 15-17. The things of the world may be desired and possessed for the uses and purposes which God intended, and they are to be used by his grace, and to his glory; but believers must not seek or value them for those purposes to which sin abuses them. The world draws the heart from God; and the more the love of the world prevails, the more the love of God decays. The things of the world are classed according to the three ruling inclinations of depraved nature. 1. The lust of the flesh, of the body: wrong desires of the heart, the appetite of indulging all things that excite and inflame sensual pleasures. 2. The lust of the eyes: the eyes are delighted with riches and rich possessions; this is the lust of covetousness. 3. The pride of life: a vain man craves the grandeur and pomp of a vain-glorious life; this includes thirst after honour and applause. The things of the world quickly fade and die away; desire itself will ere long fail and cease, but holy affection is not like the lust that passes away. The love of God shall never fail. Many vain efforts have been made to evade the force of this passage by limitations, distinctions, or exceptions. Many have tried to show how far we may be carnally-minded, and love the world; but the plain meaning of these verses cannot easily be mistaken. Unless this victory over the world is begun in the heart, a man has no root in himself, but will fall away, or at most remain an unfruitful professor. Yet these vanities are so alluring to the corruption in our hearts, that without constant watching and prayer, we cannot escape the world, or obtain victory over the god and prince of it.

This is the last time, the antichrists are present now. People say it means something else, no it does not, it means just that we are living in the last days and Jesus is coming back soon, now is the time or repentance.

Though the kingdom of God awaits its final consummation, it has already been inaugurated by the work of Christ. As a result, believers are living in "the last hour." John reminds his readers that this time is characterized by the demonic work of the Antichrist (cf. 1 John 4:3). Consequently, believers must be aware of the forces which are actively opposed to God. John's description of these "antichrists" includes the following: (1) they have a faulty understanding of Jesus Christ (1 John 2:22; 4:3; 2 John 7); (2) they have no relationship with the Father (1 John 2:23); and (3) they are liars (1 John 2:22) and deceivers (2 John 7). These references to "antichrists" refer primarily to the false teachers who had left the church (v. 19) and were promoting heretical doctrine (4:1).

1 John 2:18: Verses 18-23. Every man is an antichrist, who denies the Person, or any of the offices of Christ; and in denying the Son, he denies the Father also, and has no part in his favour while he rejects his great salvation. Let this prophecy that seducers would rise in the Christian world, keep us from being seduced. The church knows not well who are its true members, and who are not, but thus true Christians were proved, and rendered more watchful and humble. True Christians are anointed ones; their names expresses this: they are anointed with grace, with gifts and spiritual privileges, by the Holy Spirit of grace. The great and most hurtful lies that the father of lies spreads in the world, usually are falsehoods and errors relating to the person of Christ. The unction from the Holy One, alone can keep us from delusions. While we judge favourably of all who trust in Christ as the Divine Saviour, and obey his word, and seek to live in union with them, let us pity and pray for those who deny the Godhead of Christ, or his atonement, and the new-creating work of the Holy Ghost. Let us protest against such antichristian doctrine, and keep from them as much as we may.

This verse says so much, who are the antichrists they are those of the church, not really Christians but pretenders. Look at any church today, do you see the works of love are the form of it while in side there are many who wait to pounce upon you like a hungry lion. The preaching to day says nothing that teaches are really helps you deal with sin. Many preachers and teachers do not know what sin is and avoid the question. Many can not tell you the bible or even answer questions, but they can tell you church rules and laws. Most churches are more worried bout numbers and money then souls making it to heaven. God help this generation.

This verse provides further insight concerning the false teachers ("antichrists," v. 18) who were troubling the church. John reaches several conclusions about their departure from the Christian community. (1) They were never really a part "of us." Even though they had publicly identified with the church, this association was merely superficial. (2) If they had experienced genuine regeneration, they would have continued in the faith. Genuine Christians carry on in the faith (cf. 2 John 9). (3) In their departure from the church, they demonstrated that they had lacked saving faith all along.

If you walk in the Spirit of God he will show you and tell you by his word what right and wrong, do not ignore his message to you.

The three N.T. occurrences of "anointing" (chrisma, Gk.) are found here and in v. 27. This anointing refers to the work of the Holy Spirit in the life of the believer (cf. John 14:17; 15:26; 16:13).

Many deny him in word, but far more in the deeds they do.

John is particularly concerned about those who deny the full deity and the full humanity of Jesus. Both here and in 4:2-3, John emphasizes that it is the spirit of Antichrist that denies that the Christ, the eternal Son of God, has come in the flesh. Many of the cultic religious expressions of the modern era have reverted to these ancient heresies.

They are encouraged to stand fast in faith and holiness

1 John 2:24: Verses 24-29. The truth of Christ, abiding in us, is a means to sever from sin, and unites us to the Son of God, John 15:3,4. What value should we put upon gospel truth! Thereby the promise of eternal life is made sure. The promise God makes, is suitable to his own greatness, power, and goodness; it is eternal life. The Spirit of truth will not lie; and he teaches all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. The apostle repeats the kind words, "little children;" which denotes his affection. He would persuade by love. Gospel privileges oblige to gospel duties; and those anointed by the Lord Jesus abide with him. The new spiritual nature is from the Lord Christ. He that is constant to the practice of religion in trying times, shows that he is born from above, from the Lord Christ. Then, let us beware of holding the truth in unrighteousness, remembering that those only are born of God, who bear his holy image, and walk in his most righteous ways.

The "anointing" of the Holy Spirit counteracts the deception of these false teachers (v. 26). This verse does not eliminate the need for human teachers; rather, it highlights the adequacy of the Spirit's instruction and guidance. The Spirit enables the believer to distinguish the truth of Christianity from the deceit of heretical propaganda.

Christ's return will inevitably cause one of two reactions. For the believer, the response is confidence. The term "confidence" is a translation of a Greek word which literally means "all speech" or "free speech." Confidence is indicated in the believer's ability to verbalize, in contrast to the silent terror and shame of those who must quake before Him at His return.

For the first time, 1 John speaks of Christians as those "born" (gennao, Gk.) of God (cf. 3:9; 4:7; 5:1, 4, 18). This imagery shows that the believer's spiritual life results from the redemptive work of God. As a result, believers can legitimately be called God's "children" (3:1).