you are misrepresenting me-not good-
1Jn 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
1Jn_1:8-10. The heresy of Perfectionism.
Some might not say, with the Antinomians, that they were absolved from the obligation of the moral law, but they maintained that they were done with sin, had no more sinful propensities, committed no more sinful acts. In opposition hereto the Apostle asserts two facts: (1) Inherent corruption. Distinguish ἁμαρτίαν ἔχειν (“to have sin”) and ἁμαρτάνειν (“to sin”), corresponding to the sinful principle and its manifestation in specific acts. Our natures are poisoned, the taint is in our blood. Grace is the medicine, but recovery is a protracted process.
It is begun the moment we submit ourselves to Christ, but all our lives we continue under treatment.
πλανῶμεν, “lead astray” (cf. Mat_18:12). ἡ ἀλήθεια, in Johannine phraseology not simply “der Wahrheitssinn, die Wahrhaftigkeit der Selbstprüfung und der Selbsterkenntniss” (Rothe), but the revelation of “the True God” (ver. 20; Joh_17:3), which came “through Jesus Christ” (Joh_1:17), Himself “the Truth” (Joh_14:6). Nearly equivalent to ὁ λόγος (1Jn_1:10). The Truth is a splendid ideal, never realised here, else it would cease to be an ideal; always as we pursue it displaying a fuller glory, And thus the nearer we approach it the further off it seems; when we walk in the light we see faults which were hidden in the darkness. Self-abasement is a characteristic of the saints.
When Juan de Avila (A.D. 1500–69) was dying the rector of his college approached him and said: “What joy it must be to you to think of meeting the Saviour!” “Ah!” said the saint, “rather do I tremble at the thought of my sins.” (2) The frequent falls of the believer. We all “have sinned (ἡμαρτήκαμεν),” i.e., committed acts of sin (ἁμαρτίας) manifesting the strength and activity of the sinful principle (ἡ ἁμαρτία) in our souls.
This, however, is no reason for despair. There is a remedy—forgiveness and cleansing in the blood of Jesus; and there is a way of obtaining it—confession.
πιστός, i.e., to His promise (cf. Heb_10:23). δίκαιος: He would be unrighteous if He broke His promise ratified by the blood of Jesus. Peace is not got by denying our sinfulness and our sins, but by frankly confessing them and availing ourselves, continually and repeatedly, of the gracious remedy. “Woe to that soul which presumes to think that he can approach God in any other way than as a sinner asking mercy. Know yourself to be wicked, and God will wrap you up warm in the mantle of His goodness” (Juan de Avila).
“Remission of sins cannot be sundered from penitence, nor can the peace of God belong to consciences where the fear of God does not reign” (Calv.).
Perfectionism has two causes: (1) The stifling of conscience: “we make Him a liar, i.e., turn a deaf ear to His inward testimony, His voice in our souls. (2) Ignorance of His Word: it “is not in us”. Such a delusion were impossible if we steeped our minds in the Scriptures. Consider the lapses of the saints, e.g., David, Peter, and others, in Scriptures!
We have no sin (hamartian ouk echomen). For this phrase see Joh_9:41; Joh_15:22, Joh_15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today.
We deceive ourselves (heautous planōmen). Present active indicative of planaō, to lead astray. We do not deceive others who know us. Negative statement again of the same idea, “the truth is not in us.”
RWS
That we have no sin
Ὅτι that, may be taken merely as a mark of quotation: “If we say, sin we have not.” On the phrase to have sin, see on Joh_16:22, and compare have fellowship, 1Jn_1:3. Sin (ἁμαρτίαν) is not to be understood of original sin, or of sin before conversion, but generally. “It is obvious that this ἔχειν ἁμαρτίαν (to have sin), is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say” (Ebrard).
Don't misrepresent me.
Johann.
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