1:5 Now 1 this is the gospel 2 message 3 we have heard from him 4 and announce to you: God is light, and in him there is no darkness at all. 5 1:6 If we say we have fellowship with him and yet keep on walking 6 in the darkness, we are lying and not practicing 7 the truth. 1:7 But 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 8 us from all sin. 9 1:8 If we say we do not bear the guilt of sin, 10 we are deceiving ourselves and the truth is not in us. 1:9 But if we confess our sins, he is faithful and righteous, 11 forgiving 12 us our sins and cleansing 13 us from all unrighteousness. 1:10 If we say we have not sinned, we make him a liar and his word is not in us. 2:1 (My little children, 14 I am writing these things to you so that you may not sin. 15 ) But if anyone does sin, we have an advocate 16 with the Father, Jesus Christ the righteous One, 17 2:2 and he himself is the atoning sacrifice 18 for our sins, and not only for our sins but also for the whole world. 19
1 tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3.
2 tn The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”
3 tn The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [Joti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.
4 tn The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5.
5 tn The key to understanding the first major section of 1 John, 1:5-3:10, is found in the statement in v. 5: “God is light and in him there is no darkness at all.” The idea of “proclamation” – the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3) – is picked up in 1:5 by the use of the noun ἀγγελία (angelia) and the verb ἀναγγέλλομεν (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the ὅτι (Joti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author’s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as κήρυγμα [khrugma], although the term the Apostle John uses here is ἀγγελία.)
sn Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and counterclaims that make up the first unit of 1 John (1:5-2:2). The three claims begin with “if” (1:6, 8, 10) and the three counterclaims begin with “but if” (1:7, 9; 2:1).
6 tn The context of this statement in 1:6 indicates clearly that the progressive (continuative or durative) aspect of the present tense must be in view here.
sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in 1:6. If one should say (εἴπωμεν, eipwmen) that he has fellowship with God, and yet continues walking (περιπατῶμεν, peripatwmen) in the darkness, then it follows (in the apodosis, the “then” clause) that he is lying and not practicing the truth.
7 tn Or “living according to…”
8 tn Or “purifies.”
9 tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [Jamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.
sn From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on “walking” in 1:7 strongly suggests that the Christian life is in view (not one’s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus.
10 tn Grk “say we do not have sin.” The use of ἔχω + ἁμαρτία (ecw + Jamartia) is an expression limited to John and 1 John in the NT. On the analogy with other constructions where ἔχω governs an abstract noun (e.g., 1 John 1:3, 6, 7; 2:28; 3:3, 15, 21; 4:16, 17; 5:12-13), it indicates that a state is involved, which in the case of ἁμαρτία would refer to a state of sin. The four times the expression ἔχω + ἁμαρτία occurs in the Gospel of John (9:41; 15:22, 24; 19:11) all refer to situations where a wrong action has been committed or a wrong attitude has already existed, resulting in a state of sin, and then something else happens which further emphasizes the evil of that action or attitude. Here in 1 John 1:8 the sense is the same. The author is addressing people who have sinned (resulting in a state of sin), warning them that they cannot claim to be free from the guilt of that sin. The context of 1 John does not imply libertinism (where sins are flaunted as a way of demonstrating one’s “liberty”) on the part of the opponents, since the author makes no explicit charges of immoral behavior against his opponents. The worst the author explicitly says is that they have failed to love the brethren (1 John 3:17). It seems more likely that the opponents were saying that things a believer did after conversion were not significant enough to be “sins” that could challenge one’s intimate relationship with God (a relationship the author denies that the opponents have to begin with).
11 tn Or “just.”
12 tn The ἵνα (Jina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving, …cleansing”) conveys this idea of result.
13 tn Or “purifying.”
14 sn My little children. The direct address by the author to his readers at the beginning of 2:1 marks a break in the pattern of the opponents’ claims (indicated by the phrase if we say followed by a negative statement in the apodosis, the “then” clause) and the author’s counterclaims (represented by if with a positive statement in the apodosis) made so far in 1:6-10. The seriousness of this last claim (in 1:10) causes the author to interrupt himself to address the readers as his faithful children and to explain to them that while he wants them not to sin, they may be assured that if they do, they can look to Jesus Christ, as their advocate with the Father, to intercede for them. After this, the last of the author’s three counter-claims in 1:5-2:2 is found in the if clause in 2:1b.
15 tn There is some dispute over the significance of the aorist tense of ἁμάρτητε (Jamarthte): (1) F. Stagg (“Orthodoxy and Orthopraxy in the Johannine Epistles,” RevExp 67 :423-32, esp. 428) holds that the aorist is nondescriptive, saying nothing about the nature of the action itself, but only that the action has happened. This is indeed the normal aspectual value of the aorist tense in general, but there is some disagreement over whether with this particular verb there are more specific nuances of meaning. (2) M. Zerwick (Biblical Greek §251) and N. Turner (MHT 3:72) agree that the present tense of ἁμαρτάνω (Jamartanw) means “to be in a state of sin” (i.e., a sinner) while the aorist refers to specific acts of sin. Without attempting to sort out this particular dispute, it should be noted that certain verbs do have different nuances of meaning in different tenses, nuances which do not derive solely from the aspectual value of the tense per se, but from a combination of semantic factors which vary from word to word.
sn So that you may not sin. It is clear the author is not simply exhorting the readers not to be habitual or repetitive sinners, as if to imply that occasional acts of sin would be acceptable. The purpose of the author here is that the readers not sin at all, just as Jesus told the man he healed in John 5:14 “Don’t sin any more.”
16 tn The description of the Holy Spirit as “Paraclete” is unique to the Gospel of John (14:16, 26; 15:26; and 16:7). Here, in the only other use of the word in the NT, it is Jesus, not the Spirit, who is described as παράκλητος (paraklhto"). The reader should have been prepared for this interchangeability of terminology, however, by John 14:16, where Jesus told the disciples that he would ask the Father to send them ‘another’ paraclete (ἄλλος, allos, “another of the same kind”). This implies that Jesus himself had been a paraclete in his earthly ministry to the disciples. This does not answer all the questions about the meaning of the word here, though, since it is not Jesus’ role as an advocate during his earthly ministry which is in view, but his role as an advocate in heaven before the Father. The context suggests intercession in the sense of legal advocacy, as stress is placed upon the righteousness of Jesus (᾿Ιησοῦν Χριστὸν δίκαιον, Ihsoun Criston dikaion). The concept of Jesus’ intercession on behalf of believers does occur elsewhere in the NT, notably in Rom 8:34 and Heb 7:25. Something similar is taking place here, and is the best explanation of 1 John 2:1. An English translation like “advocate” or “intercessor” conveys this.
17 tn Or “Jesus Christ the righteous.”
18 tn A suitable English translation for this word (ἱλασμός, Jilasmos) is a difficult and even controversial problem. “Expiation,” “propitiation,” and “atonement” have all been suggested. L. Morris, in a study that has become central to discussions of this topic (The Apostolic Preaching of the Cross, 140), sees as an integral part of the meaning of the word (as in the other words in the ἱλάσκομαι [Jilaskomai] group) the idea of turning away the divine wrath, suggesting that “propitiation” is the closest English equivalent. It is certainly possible to see an averting of divine wrath in this context, where the sins of believers are in view and Jesus is said to be acting as Advocate on behalf of believers. R. E. Brown’s point (Epistles of John [AB], 220-21), that it is essentially cleansing from sin which is in view here and in the other use of the word in 4:10, is well taken, but the two connotations (averting wrath and cleansing) are not mutually exclusive and it is unlikely that the propitiatory aspect of Jesus’ work should be ruled out entirely in the usage in 2:2. Nevertheless, the English word “propitiation” is too technical to communicate to many modern readers, and a term like “atoning sacrifice” (given by Webster’s New International Dictionary as a definition of “propitiation”) is more appropriate here. Another term, “satisfaction,” might also convey the idea, but “satisfaction” in Roman Catholic theology is a technical term for the performance of the penance imposed by the priest on a penitent.
sn The Greek word (ἱλασμός, Jilasmos) behind the phrase atoning sacrifice conveys both the idea of “turning aside divine wrath” and the idea of “cleansing from sin.”
19 tn Many translations supply an understood repetition of the word “sins” here, thus: “but also for the sins of the whole world.”