Your First and Highest Calling
"God is faithful, by whom ye were called unto the fellowship of his Son
Jesus Christ our Lord." -- (1 Corinthians 1:9)
God is faithful. That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence anything which he will not perfect and finish. The object of Paul, in introducing the idea of the faithfulness of God, here is, to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in
Php 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
"Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ." Ye were called. The word "called" here does not refer merely to an invitation or an offer of life, but to the effectual influence which had been put forth; which had inclined them to embrace the gospel.
Mr 2:17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
Lu 5:32 I came not to call the righteous, but sinners to repentance.
Ga 1:6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Ga 5:8 This persuasion cometh not of him that calleth you.
Ga 5:13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Col 3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence, that goes forth with the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit.
Unto the fellowship of his Son. To participate with his Son Jesus Christ; to be partakers with him. Christians participate with Christ
(1.) in his feelings and views,
Ro 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(2.) In his trials and sufferings, being subjected to temptations and trials similar to his.
1Pe 4:13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
"But rejoice, inasmuch as ye are partakers of Christ’s sufferings;"
Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:
Php 3:10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
(3.) In his heirship to the inheritance and glory which awaits him.
Ro 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
"And if children, then heirs; heirs of God, and joint-heirs with Christ;"
1Pe 1:4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
(4.) In his triumph in the resurrection and future glory.
Mt 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
"Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."
Joh 14:19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
"Because I live, ye shall live also."
Re 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." From all this, the argument of the apostle is, that as they partake with Christ in these high privileges, and hopes, and promises, they will be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure.
{*} "unto" "into"
{a} "fellowship"
1Jo 1:3 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.
Do you know what God wants you to do more than anything else today? He wants you to fellowship with Him.
He wants you to walk with Him and talk with Him. To discuss the things of life with Him. He wants you to draw near to Him and partake of His very nature.
So many of us get so caught up in striving to please God in the things we do that we forget our first and highest calling is just to be in fellowship with Him.
That’s right. God longs for us just to want to be with Him.
Have you ever considered how much it would mean for you to just come to God and say, "Father, I didn’t really come today to get anything. I’ve prayed about my needs already and Your Word says they’re met according to Your riches in glory by Christ Jesus. So I just came to be with You. If You have anything You’d like to tell me, I’m ready to listen...and I want you to know that whatever I see in Your Word, I’ll do it. I’ll put it into effect in my life."
Why don’t you tell that to God today? He’s waiting to have fellowship with you.
SCRIPTURE READING: 1 John 1:1-7
I. A strong affirmation that the Son of God, or the "Life," had appeared in the flesh,
1Jo 1:1-3 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; (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;) 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.
The evidence of this, the writer says, was that he had seen him, heard him, handled him; that is, he had had all the evidence which could be furnished by the senses. His declaration on this point he repeats, by putting the statement into a variety of forms, for he seems to regard it as essential to true religion.
II. He says that he wrote to them, in order that they might have fellowship with him in the belief of this truth, and might partake of the joy which flows from the doctrine that the Son of God has actually come in the flesh,
1Jo 1:3 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.
1Jo 1:4 And these things write we unto you, that your joy may be full.
III. He states that the sum and substance of the whole message which he had to bring to them was, that God is light, and that if we profess to have fellowship with him we must walk in the light,
1Jo 1:5-10 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. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 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. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.
(a.) In God is no darkness, no impurity, no sin,
1Jo 1:5 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.
(b.) If we are in darkness, if we are ignorant and sinful, it proves that we cannot have any fellowship with him,
1Jo 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
(c.) If we walk in the light as he is in the light, if we partake of his character and spirit, then we shall have fellowship one with another, and we may believe that the blood of Christ will cleanse us from all sin,
1Jo 1:1 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 of life;
1Jo 5:21 Little children, keep yourselves from idols. Amen.
(d.) Yet we are to guard ourselves from one point of danger, we are not to allow ourselves to feel that we have no sin. We are to bear with us the constant recollection that we are sinners, and are to permit that fact to produce its proper impression on our minds,
1Jo 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
1Jo 1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.
(e.) Yet we are not to be desponding though we do feel this, but are to remember, that if we will truly confess our sins he will be found faithful to his promises, and just to the general arrangements of graces by which our sins may be forgiven,
1Jo 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
1 John 1:1 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 of life;
Verse 1. That which was from the beginning. There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word" that was made flesh. This is such language as John would use respecting him, and indeed the phrase "the beginning," as applicable to the Lord Jesus, is peculiar to John in the writings of the New Testament: and the language here may be regarded as one proof that this epistle was written by him, for it is just such an expression as he would use, but not such as one would be likely to adopt who should attempt to palm off his own writings as those of John. One who should have attempted that would have been likely to introduce the name John in the beginning of the epistle, or in some way to have claimed his authority. The apostle, in speaking of "that which was from the beginning," uses a word in the neuter gender instead of the masculine, (o.) It is not to be supposed, I think, that he meant to apply this term directly to the Son of God, for if he had he would have used the masculine pronoun; but though he had the Son of God in view, and meant to make a strong affirmation respecting him, yet the particular thing here referred to was whatever there was respecting that incarnate Saviour that furnished testimony to any of the senses, or that pertained to his character and doctrine, he had borne witness to. He was looking rather at the evidence that he was incarnate; the proofs that he was manifested; and he says that those proofs had been subjected to the trial of the senses, and he had borne witness to them, and now did it again. This is what is referred to, it seems to me, by the phrase "that which," (o.) The sense may be this: "Whatever there was respecting the Word of life, or him who is the living Word, the incarnate Son of God, from the very beginning, from the time when he was first manifested in the flesh; whatever there was respecting his exalted nature, his dignity, his character, that could be subjected to the testimony of the senses, to be the object of sight, or hearing, or touch, that I was permitted to see, and that I declare to you respecting him." John claims to be a competent witness in reference to everything which occurred as a manifestation of what the Son of God was. If this be the correct interpretation, then the phrase "from the beginning" (ap archv) does not here refer to his eternity, or his being in the beginning of all things, as the phrase "in the beginning" (en arch) does in
Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
but rather means from the very commencement of his manifestation as the Son of God, the very first indications on earth of what he was as the Messiah. When the writer says
(1Jo 1:3 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. )
that he "declares" this to them, it seems to me that he has not reference merely to what he would say in this epistle, for he does not go extensively into it here, but that he supposes that they had his gospel in their possession, and that he also means to refer to that, or presumes that they were familiar with the testimony which he had borne in that gospel respecting the evidence that the "Word became flesh." Many have indeed supposed that this epistle accompanied the gospel when it was published, and was either a part of it that became subsequently detached from it, or was a letter that accompanied it. See Hug. Intro. P. II. & 68. There is, it seems to me, no certain evidence of that; but no one can doubt that he supposed that those to whom he wrote had access to that gospel, and that he refers here to the testimony which he had borne in that respecting the incarnate Word.
Which we have heard. John was with the Saviour through the whole of his ministry, and he has recorded more that the Saviour said than either of the other evangelists. It is on what he said of himself that he grounds much of the evidence that he was the Son of God.
Which we have seen with our eyes. That is, pertaining to his person, and to what he did. "I have seen him; seen what he was as a man; how he appeared on earth; and I have seen whatever there was in his works to indicate his character and origin." John professes here to have seen enough in this respect as to furnish evidence that he was the Son of God. It is not hearsay on which he relies, but he had the testimony of his own eyes in the case. See 2Pe 1:16.
Which we have looked upon. The word here used seems designed to be more emphatic or intensive than the one before occurring. He had just said that he had "seen him with his eyes," but he evidently designs to include an idea in this word which would imply something more than mere beholding or seeing. The additional idea which is couched in this word seems to be that of desire or pleasure; that is, that he had looked on him with desire, or satisfaction, or with the pleasure with which one beholds a beloved object. Comp.
Mt 11:7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
Lu 7:24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?
Joh 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.
See Rob. Lex. There was an intense and earnest gaze, as when we behold one whom we have desired to see, or when one goes out purposely to look on an object. The evidences of the incarnation of the Son of God had been subjected to such all intense and earnest gaze.
And our hands have handled. That is, the evidence that he was a man was subjected to the sense of touch. It was not merely that he had been seen by the eye, for then it might be pretended that this was a mere appearance assumed without reality; or that what occurred might have been a mere optical illusion; but the evidence that he appeared in the flesh was subjected to more senses than one; to the fact that his voice was heard; that he was seen with the eyes; that the most intense scrutiny had been employed; and, lastly, that he had been actually touched and handled, showing that it could not have been a mere appearance, an assumed form, but that it was a reality. This kind of proof that the Son of God had appeared in the flesh, or that he was truly and properly a man, is repeatedly referred to in the New Testament.
Lu 24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
"Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have." Comp.
Joh 20:25-27 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 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.
There is evident allusion here to the opinion which early prevailed, which was held by the Docetes, that the Son of God did not truly and really become a man, but that there was only an appearance assumed, or that he seemed to be a man. See the Intro., & 3. It was evidently with reference to this opinion, which began early to prevail, that the apostle dwells on this point, and repeats the idea so much, and shows by a reference to all the senses which could take any cognizance in the case, that he was truly and properly a man. The amount of it is, that we have the same evidence that he was properly a man which we can have in the case of any other human being; the evidence on which we constantly act, and in which we cannot believe that our senses deceive us.
Of the Word of life. Respecting, or pertaining to, the Word of life. "That is, whatever there was pertaining to the Word of life, which was manifested from the beginning in his speech and actions, of which the senses could take cognizance, and which would furnish the evidence that he was truly incarnate, that we have declared unto you." The phrase "the Word of life," means the Word in which life resided, or which was the source and fountain of life. See Joh 1:1, See Joh 1:3. The reference is undoubtedly to the Lord Jesus Christ.
{a} "the beginning"
Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
{b} "seen"
2Pe 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.
{c} "have handled"
Lu 24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
1 John 1:2 (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;)
Verse 2. For the life was manifested. Was made manifest or visible unto us. He who was the life was made known to men by the incarnation. He appeared among men so that they could see him and hear him. Though originally with God, and dwelling with him, (
Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2 The same was in the beginning with God.,)
yet he came forth and appeared among men. See Ro 1:3, See 1Ti 3:16. He is the great source of all life, and he appeared on the earth, and we had an opportunity of seeing and knowing what he was.
And we have seen it. This repetition, or turning over the thought, is designed to express the idea with emphasis, and is much in the manner of John. See
Joh 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.
He is particularly desirous of impressing on them the thought that he had been a personal witness of what the Saviour was, having had every opportunity of knowing it from long and familiar intercourse with him.
And bear witness. We testify in regard to it. John was satisfied that his own character was known to be such that credit would be given to what he said. He felt that he was known to be a man of truth, and hence he never doubts that faith would be put in all his statements. See
Joh 19:35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
Joh 21:24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
Re 1:2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
3Jo 1:12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.
And shew unto you that eternal life. That is, we declare unto you what that life was--what was the nature and rank of him who was the life, and how he appeared when on earth, he here attributes eternity to the Son of God--implying that he had always been with the Father.
Which was with the Father. Always before the manifestation on the earth. See
Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
"The word was with God." This passage demonstrates the pre-existence of the Son of God, and proves that he was eternal. Before he was manifested on earth he had an existence to which the word life could be applied, and that was eternal. He is the Author of eternal life to us.
And was manifested unto us. In the flesh; as a man. He who was the life appeared unto men. The idea of John evidently is,
(1.) that the Being here referred to was for ever with God;
(2.) that it was proper before the incarnation that the word life should be given to him as descriptive of his nature;
(3.) that there was a manifestation of him who was thus called life, on earth; that he appeared among men; that he had a real existence here, and not a merely assumed appearance; and
(4.) that the true characteristics of this incarnate Being could be borne testimony to by those who had seen him, and who had been long with him. This second verse should be regarded as a parenthesis.
{a} "eternal life"
Joh 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
1 John 1:3 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.
That which we have seen and heard declare we unto you. We announce it, or make it known unto you--referring either to what he purposes to say in this epistle, or more probably embracing all that he had written respecting him, and supposing that his gospel was in their hands. He means to call their attention to all the testimony which he had borne on the subject, in order to counteract the errors which began to prevail.
That ye may have fellowship with us. With us the apostles; with us who actually saw him, and conversed with him. That is, he wished that they might have the same belief, and the same hope, and the same joy which he himself had, arising from the fact that the Son of God had become incarnate, and had appeared among men. To "have fellowship," means to have anything in common with others; to partake of it; to share it with them, See Ac 2:42; and the idea here is, that the apostle wished that they might share with him all the peace and happiness which resulted from the fact that the Son of God had appeared in human form in behalf of men. The object of the apostle in what he wrote was, that they might have the same views of the Saviour which he had, and partake of the same hope and joy. This is the true notion of fellowship in religion.
And truly our fellowship is with the Father. With God the Father. That is, there was something in common with him and God; something of which he and God partook together, or which they shared. This cannot, of course, mean that his nature was the same as that of God, or that in all things he shared with God, or that in anything he was equal with God; but it means that he partook, in some respects, of the feelings, the views, the aims, the joys which God has. There was a union in feeling, and affection, and desire, and plan, and this was to him a source of joy. He had an attachment to the same things, loved the same truth, desired the same objects, and was engaged in the same work; and the consciousness of this, and the joy which attended it, was what was meant by fellowship. See 1Co 10:16; See 2Co 12:14. The fellowship which Christians have with God relates to the following points:
(1.) Attachment to the same truths, and the same objects; love for the same principles, and the same beings.
(2.) The same kind of happiness, though not in the same degree. The happiness of God is found in holiness, truth, purity, justice, mercy, benevolence. The happiness of the Christian is of the same kind that God has; the same kind that angels have; the same kind that he will himself have in heaven--for the joy of heaven is only that which the Christian has now, expanded to the utmost capacity of the soul, and freed from all that now interferes with it, and prolonged to eternity.
(3.) Employment, or co-operation with God. There is a sphere in which God works alone, and in which we can have no co-operation, no fellowship with him. In the work of creation; in upholding all things; in the government of the universe; in the transmission of light from world to world; in the return of the seasons, the rising and setting of the sun, the storms, the tides, the flight of the comet, we can have no joint agency, no co-operation with him. There God works alone. But there is also a large sphere in which he admits us graciously to a co-operation with him, and in which, unless we work, his agency will not be put forth. This is seen when the farmer sows his grain; when the surgeon binds up a wound; when we take the medicine which God has appointed as a means of restoration to health. So in the moral world. In our efforts to save our own souls and the souls of others, God graciously works with us; and unless we work, the object is not accomplished. This co-operation is referred to in such passages as these: "We are laborers together with God,"
1Co 3:9 For we are labourers together with God: ye are God’s husbandry, ye are God’s building.
"The Lord working with them,"
Mr 16:20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
"We then as workers together with him,"
2Co 6:1 We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
"That we might be fellow-helpers to the truth,"
3Jo 1:8 We therefore ought to receive such, that we might be fellowhelpers to the truth.
In all such cases, while the efficiency is of God--alike in exciting us to effort, and in crowning the effort with success--it is still true that if our efforts were not put forth, the work would not be done. In this department God would not work by himself alone; he would not secure the result by miracle.
(4.) We have fellowship with God by direct communion with him, in prayer, in meditation, and in the ordinances of religion. Of this all true Christians are sensible, and this constitutes no small part of their peculiar joy. The nature of this, and the happiness resulting from it, is much of the same nature as the communion of friend with friend--of one mind with another kindred mind--that to which we owe no small part of our happiness in this world.
(5.) The Christian will have fellowship with his God and Saviour in the triumphs of the latter day, when the scenes of the judgment shall occur, and when the Redeemer shall appear, that he may be admired and adored by assembled worlds. See 2 Th 1:10. See also
Mt 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Re 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
And with his Son Jesus Christ. That is, in like manner there is much which we have in common with the Saviour--in character, in feeling, in desire, in spirit, in plan. There is a union with him in these things--and the consciousness of this gives peace and joy.
{b} "fellowship"
Joh 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.
1 John 1:4 And these things write we unto you, that your joy may be full.
And these things write we unto you. These things respecting him who was manifested in the flesh, and respecting the results which’ flow from that.
That your joy may be full. This is almost the same language which the Saviour used when addressing his disciples as he was about to leave them, (
Joh 15:11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
;) and there can be little doubt that John had that declaration in remembrance when he uttered this remark. See Joh 15:11. The sense here is, that full and clear views of the Lord Jesus, and the fellowship with him and with each other, which would follow from that, would be a source of happiness. Their joy would be complete if they had that; for their real happiness was to be found in their Saviour. The best editions of the Greek Testament now read "your joy," instead of the common reading "our joy."
{c} "that your joy"
Joh 15:11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
1 John 1:5 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.
This then is the message which we have heard of him. This is the substance of the announcement (epaggelia) which we have received of him, or which he made to us. The message here refers to what he communicated as the sum of the revelation which he made to man. The phrase "of him" (ap autou) does not mean respecting him, or about him, but from him; that is, this is what we received from his preaching; from all that he said. The peculiarity, the substance of all that he said, may be summed up in the declaration that God is light, and in the consequences which follow from this doctrine. He came as the messenger of Him who is light; he came to inculcate and defend the truths which flow from that central doctrine, in regard to sin, to the danger and duty of man, to the way of recovery, and to the rules by which men ought to live.
That God is light. Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness--as darkness is of the opposite. John here says that "God is light"-- not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds, He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity. See Jas 1:17; See Joh 1:4, See Joh 1:5; See 1Ti 6:16. And in him is no darkness at all. This language is much in the manner of John, not only affirming that a thing is so, but guarding it so that no mistake could possibly be made as to what he meant. Comp.
Joh 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.
The expression here is designed to affirm that God is absolutely perfect; that there is nothing in him which is in any way imperfect, or which would dim or mar the pure splendor of his character, not even as much as the smallest spot would on the sun. The language is probably designed to guard the mind from an error to which it is prone, that of charging God with being the Author of the sin and misery which exist on the earth; and the apostle seems to design to teach that whatever was the source of sin and misery, it was not in any sense to be charged on God. This doctrine that God is a pure light, John lays down as the substance of all that he had to teach; of all that he had learned from him who was made flesh. It is, in fact, the fountain of all just views of truth on the subject of religion, and all proper views of religion take their origin from this.
{*} "message" "declaration"
{a} "light"
Joh 1:4 In him was life; and the life was the light of men.
Joh 1:9 That was the true Light, which lighteth every man that cometh into the world.
1Ti 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
1 John 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
If we say that we have fellowship with him. If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, See 1 Jo 1:3, and he who professes that should be like him.
And walk in darkness. Live in sin and error. To "walk in darkness" now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion. That is not, however, probably the whole idea here. The leading thought is, that if we live in sin, it is a proof that our profession of religion is false. Desirable as it is to have the comforts of religion, yet it is not always true that they who do not are not true Christians, nor is it true by any means that they intend to deceive the world.
We lie. We are false professors; we are deceived if we think that we can have fellowship with God, and yet live in the practice of sin. As God is pure, so must we be, if we would be his friends. This does not mean necessarily that they meant to deceive, but that there was an irreconcilable contradiction between a life of sin and fellowship with God.
And do not the truth. Do not act truly. The profession is a false one. Compare See Joh 3:22. To do the truth is to act in accordance with truth; and the expression here means that such an one could not be a Christian. And yet how many there are who are living in known sin who profess to be Christians! How many whose minds are dark on the whole subject of religion, who have never known anything of the real peace and joy which it imparts, who nevertheless entertain the belief that they are the friends of God, and are going to heaven! They trust in a name, in forms, in conformity to external rites, and have never known anything of the internal peace and purity which religion imparts, and in fact have never had any true fellowship with that God who is light, and in whom there is no darkness at all. Religion is light; religion is peace, purity, joy; and though there are cases where for a time a true Christian may be left to darkness, and have no spiritual joy, and be in doubt about his salvation, yet still it is a great truth, that unless we know by personal experience what it is to walk habitually in the light, to have the comforts of religion, and to experience in our own souls the influences which make the heart pure, and which bring us into conformity to the God who is light, we can have no true religion. All else is but a name, which will not avail us on the final day.
1 John 1:7 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.
But if we walk in the light. See 1 Jo 1:5. Walking in the light may include the three following things:
(1.) Leading lives of holiness and purity; that is, the Christian must be characteristically a holy man, a light in the world, by his example.
(2.) Walking in the truth; that is, embracing the truth in opposition to all error of heathenism and infidelity, and having clear, spiritual views of truth, such as the unrenewed never have. See
2Co 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
1 Co 2:9-15 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man.
Eph 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
(3.) Enjoying the comforts of religion; that is, having the joy which religion is fitted to impart, and which it does impart to its true friends,
Ps 94:19 In the multitude of my thoughts within me thy comforts delight my soul.
Isa 57:8 Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it.
2Co 1:3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
2Co 13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
. See Joh 12:35.
As he is in the light. In the same kind of light that he has. The measure of light which we may have is not the same in degree, but it is of the same kind. The true Christian in his character and feelings resembles God.
We have fellowship one with another. As we all partake of his feelings and views, we shall resemble each other. Loving the same God, embracing the same views of religion, and living for the same ends, we shall of course have much that is common to us all, and thus shall have fellowship with each other.
And the blood of Jesus Christ his Son cleanseth us from all sin. See the sentiment here expressed fully explained See Heb 9:11. When it is said that his blood cleanses us from all sin, the expression must mean one of two things--either that it is through that blood that all past sin is forgiven, or that that blood will ultimately purify us from all transgression, and make us perfectly holy. The general meaning is plain, that in regard to any and every sin of which we may be conscious, there is efficacy in that blood to remove it, and to make us wholly pure. There is no stain made by sin so deep that the blood of Christ cannot take it entirely away from the soul. The connexion here, or the reason why this is introduced here, seems to be this: The apostle is stating the substance of the message which he had received, 1 Jo 1:5. The first or leading part of it was, that God is light, and in him is no darkness, and that his religion requires that all his friends should resemble him by their walking in the light. Another, and a material part of the same message was, that provision was made in his religion for cleansing the soul from sin, and making it like God. No system of religion intended for man could be adapted to his condition which did not contain this provision, and this did contain it in the most full and ample manner. Of course, however, it is meant that that blood cleanses from all sin only on the conditions on which its efficacy can be made available to man--by repentance for the past, and by a cordial reception of the Saviour through faith.
{b} "walk"
Joh 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.
{c} "blood"
Eph 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Heb 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
1Pe 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:
Re 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,
