1 John 1

Comments


In verses 7 through 9 John warns that we need to walk according to what Jesus showed us and confess our sin if we are to be cleansed of unrighteousness. "If we confess our sins," which would include then sin of coveting what is our neighbors.
Questions
* If we say covetous practices are not a sin and repent not can we honestly say that He is in us or that we have received him into our heart
* Are we among those who practice pure Religion or have we believed a lie and gone under a strong delusion?
* John goes onto write in 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world."
: What or who is this world he speaks of and is their sin also covetousness like the Corban of the Pharisees.
*

1 John 1

The Word of Life

1 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^[1] of life^[2];

2 (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;)

3 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.

4 And these things write we unto you, that your joy may be full.

Walking in the Light

5 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.

6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

7 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.

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

10 If we say that we have not sinned, we make him a liar, and his word is not in us.

Footnotes

↑
3056 ~λόγος~ logos \@log’-os\@ from 3004; n m AV-word 218, saying 50, account 8, speech 8, Word (Christ) 7, thing 5, not tr 2, misc 32; 330
1) of speech
1a) a word, uttered by a living voice, embodies a conception or idea

2) its use as respect to the MIND alone

3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world’s life both physical and ethical, which for the procurement of man’s salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.
- 4487 ρημα rhema can mean word or saying.
↑
2222 ~ζωή~ zoe \@dzo-ay’\@ from 2198 zao live breath; n f AV-life 133, lifetime 1; 134 :
1) life
1a) the state of one who is possessed of vitality or is animate.

1b) every living soul.

2) life
2a) of the absolute fulness of life, both essential and ethical, which belongs to God, and through him both to the hypostatic "logos" and to Christ in whom the "logos" put on human nature.

2b) life real and genuine, a life active and vigorous, devoted to God, blessed, in the portion even in this world of those who put their trust in Christ, but after the resurrection to be consummated by new accessions (among them a more perfect body), and to last for ever.
- According to recent lexicon edited by Arndt and Gingrich the adjective aionios is presented as having three meanings, in none of which the limiting sense of “age” is carried over from the noun. The adjective, it is claimed, means: (1) without beginning; or (2) without end; or (3) without beginning or end.
- A. T. Robertson in his WORD PICTURES IN THE NEW TESTAMENT says the adjective “aionios . . . means either without beginning or without end or both” (vol.1, p.202).
- In the THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT Hermann Sasse admits some passages aionios "weakened”. He suggests that some passages use “the eternity formulae” as “the course of the world” perceived as “a series of smaller aiones” and simply could mean “lifelong” or “enduring”. (p.208).

[logos-1] 3056 ~λόγος~ logos \@log’-os\@ from 3004; n m AV-word 218, saying 50, account 8, speech 8, Word (Christ) 7, thing 5, not tr 2, misc 32; 330
1) of speech
1a) a word, uttered by a living voice, embodies a conception or idea

2) its use as respect to the MIND alone

3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world’s life both physical and ethical, which for the procurement of man’s salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.

4487 ρημα rhema can mean word or saying.

[2] 4487 ρημα rhema can mean word or saying.

[life-2] 2222 ~ζωή~ zoe \@dzo-ay’\@ from 2198 zao live breath; n f AV-life 133, lifetime 1; 134 :
1) life
1a) the state of one who is possessed of vitality or is animate.

1b) every living soul.

2) life
2a) of the absolute fulness of life, both essential and ethical, which belongs to God, and through him both to the hypostatic "logos" and to Christ in whom the "logos" put on human nature.

2b) life real and genuine, a life active and vigorous, devoted to God, blessed, in the portion even in this world of those who put their trust in Christ, but after the resurrection to be consummated by new accessions (among them a more perfect body), and to last for ever.

According to recent lexicon edited by Arndt and Gingrich the adjective aionios is presented as having three meanings, in none of which the limiting sense of “age” is carried over from the noun. The adjective, it is claimed, means: (1) without beginning; or (2) without end; or (3) without beginning or end.

A. T. Robertson in his WORD PICTURES IN THE NEW TESTAMENT says the adjective “aionios . . . means either without beginning or without end or both” (vol.1, p.202).

In the THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT Hermann Sasse admits some passages aionios "weakened”. He suggests that some passages use “the eternity formulae” as “the course of the world” perceived as “a series of smaller aiones” and simply could mean “lifelong” or “enduring”. (p.208).

[4] According to recent lexicon edited by Arndt and Gingrich the adjective aionios is presented as having three meanings, in none of which the limiting sense of “age” is carried over from the noun. The adjective, it is claimed, means: (1) without beginning; or (2) without end; or (3) without beginning or end.

[5] A. T. Robertson in his WORD PICTURES IN THE NEW TESTAMENT says the adjective “aionios . . . means either without beginning or without end or both” (vol.1, p.202).

[6] In the THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT Hermann Sasse admits some passages aionios "weakened”. He suggests that some passages use “the eternity formulae” as “the course of the world” perceived as “a series of smaller aiones” and simply could mean “lifelong” or “enduring”. (p.208).

[1]

[2]

1 John 1

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1 John 1

The Word of Life

Walking in the Light

Footnotes

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1 John 1

1 John 1

The Word of Life

Walking in the Light

Footnotes

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