We are in the Light of God or in Darkness

Below is another of my papers from my most recent class at Northern Seminary. It is an exegesis of 1 John 1:5-2:2. Similar to my last post, it is longer than most of my other texts, but hopefully will give you a glimpse into New Testament studies.

Introduction

Something is rotten in the state of the church. There is a battle between light and darkness, truth and lies, and it threatens the fellowship of believers and their relationship with God.

John weaves a narrative to encourage the faithful and challenge those who would draw them away from the one true gospel. Make no mistake; something sinister is afoot, and it is a matter of life and death.[1] This introductory proclamation sets the stage for the argument that ensues in the rest of John’s short but powerful missive.

Socio-Historical Background

Written in the late first century,[2] this document does not exhibit the characteristics of a typical letter of the time. Nonetheless, it is best considered as such because it addresses circumstances within a specific community. [3] Additionally, the text does not reveal the writer’s identity; consequently, some scholars question its authorship.[4] However, this paper will join early church tradition and refer to the writer as John, the beloved disciple.[5]

The situation of the Epistle is a schism in at least one of John’s church communities, likely in Ephesus.[6] A group has left the church over some serious doctrinal issues. Their propaganda is affecting the rest of the community.[7] These are not small matters, and John is having none of this affront to his Lord Jesus Christ. So, he tackles the situation head-on.

These rogues, commonly referred to in the literature as secessionists, were espousing ideas about a relationship with God that did not include Jesus, at least not the Jesus that John had walked with and with whom he was still in fellowship. This theology may have been a form of “nascent Gnosticism.”[8] An aspect of Gnosticism is that of enlightenment, or special knowledge, providing connection with God. However, it is doubtful that fully formed Gnosticism was present in Ephesus at the end of the first century.[9] Regardless, the secessionist’s ideas were heretical, and the community was confused, so John means to encourage the faithful and expose these people for what they are, antichrists![10]

English Translation

1:5 This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. 6 If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; 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 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 who is faithful and just will forgive us our sins and 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. 2:1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous, 2 and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world. (1 John 1:5–2:2, NRSVUE)

Literary Context

John’s words here can appear cryptic; he does not define some of his terms. Also, from a structural perspective, parts of the letter can seem to have a circular logic.[11] However, Karen Jobes points out, “Modern analyses using various methodolgies [sic] have shown that 1 John is a carefully crafted work. Based on discourse analysis, Callow concludes in his analysis of 1 John 1 that “not only is this a strongly structured piece of writing, but it is also lexically cohesive.””[12]

Regarding the enigmatic nature of the letter, some scholars consider that John’s audience was familiar with his teaching, specifically, his version of the Gospel of Jesus.[13] It may even have been a misunderstanding of John’s writing that led to the wrong beliefs of the secessionists.[14]

John’s language (see Commentary) and the above ideas lend credence to the strong literary connection between this Epistle and the Gospel According to John.[15] The short letters of 2 and 3 John are integral to 1 John as well. One scholar suggests reading 2 and 3 John before engaging with 1 John.[16]

We must also interpret any section of Scripture within the entirety of the biblical corpus. However, the parameters of this paper limit this aspect of the discussion.

Broad Structure Analysis

John makes it clear, we are either in the light of God or in darkness.

I.   John defines his message: God is light with no darkness at all (1:5)
II.   First two contrasting conditional statements (1:6-7)
a.    Walking in darkness (1:6)
b.    Walking in the light (1:7)
III.  Third and fourth contrasting conditional statements (1:8-9)
a.    Denying sin (1:8)
b.    Confessing sins (1:9)
IV.   Fifth conditional statement: denying we have sinned (1:10)
V.     Clarifying enjoinder: I am writing so you will not sin (2:1a)
VI.   Sixth conditional statement: if you sin, (2:1b)
a.    Jesus is your advocate, and (2:1c)
b.    atoning sacrifice. (2:2a)
c.    Not only ours but everyone’s (2:2b)

Commentary

1:5. John’s statement about God transitions the prologue (1:1-4) to this introductory section. John sets a dichotomy between God as light and darkness, which has no place in God. This mutually exclusive condition is the main point in this section of the epistle.

The connection of God with light was common in Greek culture and in Qumran thought.[17] However, the source of his statement may be due to his understanding of Scripture, i.e., the Old Testament (e.g., Psalm 27:1, Isaiah 2:5).[18] Regardless of his source, John used the motif of light regarding Jesus more than twenty times in his gospel.[19] John is clear in his teaching that Jesus is the light who is God.

6. Here begins the first of three pairs of conditional statements. Each pair starts with an error or untruth, followed by the facts. Outcomes of the specific thought enhance each statement. In this verse, after explaining that God is light, John states that if we say we have a relationship with God but walk in darkness, the outcome is that we lie and do not do what is true.

John’s use of “we” may not simply indicate addressing the community with positive statements but may also challenge those contemplating the theology of the secessionists who were once part of the community.[20]

7. In opposition to the preceding statement, Interestingly, John does not directly address fellowship with God but instead focuses on fellowship with one another and the sin-cleansing effect of Jesus’ blood. The opening statement, “if we walk in the light,” likely is a metaphor for being in Christ. John stresses that fellowship within the community is predicated upon being in the light.[21] When in that condition, the blood of Jesus cleanses us of all sin.

8. The second pair of comparisons begins with the statement that claiming to have no sin means we deceive ourselves, and the truth is not in us. This statement is related to and builds upon the first error. Saying we have no sin is analogous to walking in darkness. This mindset is not just a degree of error but a declaration that those who espouse such beliefs are not in fellowship with God or the community. To deny having sin is a disposition that is rebellious toward God.[22]

9. John follows the denial of sin with the idea of confessing sins. The outcome is that God is faithful and just or righteous to forgive our sins and cleanse us from all unrighteousness. Like the negatives of verse 8, These comments build upon verse 7. Through Jesus’ blood, God cleanses us, equating to being in the light.

Some scholars state that because John uses the plural “sins (ἁμαρτίας),” he is likely referring to confessing specific sins, not sinfulness in general.[23] Therefore, the idea is that of public confession within the community. However, considering the parallel with verse 7, the outcome would be the transition of the person from darkness to light. In support of this idea, some scholars indicate that those who believe they have no sin are not saved. Thus, this confession could be related to salvation.[24] Because of the differing opinions regarding confession here and that it figures prominently in the Christian tradition, it behooves us to examine the word confess in more detail: 

Word Study: homologeō

Homologeō is used only twice in the LXX, once each in Job and Jeremiah with the multiple meanings of acknowledge, declare, and confirm.[25] It is used 26x in the New Testament with 11 of those in the Johannine corpus.[26]

The word has a range of meanings, including, but not limited to, agree, approve, admit, acknowledge, confess, and profess. [27] This verse (1:9) is the only time Scripture uses the word regarding confession of sin.

A cognate, exomologeō, with essentially the same meaning as the simplified form, is used four times in the New Testament related to sin.[28] Two of these occurrences are parallel accounts in the gospels describing people coming to John the Baptist confessing their sins.[29] The third occurrence was at Ephesus when people saw God’s power through Paul, and they came confessing and disclosing their practices, including magic.[30] The fourth use is when James urges the brethren to confess their sins to one another and pray for each other so that they may be healed.[31]

Although a full analysis of the word is not possible in this paper, the other uses of homologeō in 1 John are appropriate to this discussion. 1 John 2:23, 4:2, 4:3, and 4:15 all use forms of the word in the same way: those who confess Jesus are from God and abide in God.

Additionally, in verses 2:23 and 4:3, John stresses the dichotomy between confessing Jesus and denying him. In 4:3, he goes so far as to say that every spirit that does not confess Jesus is the spirit of the antichrist.

10. The final conditional pair starts with the warning that if we say we have not sinned, we make God a liar, and his word is not in us. We not only make God a liar because he explicitly says all have sinned, but also because he would be lying about our need for Jesus and his cleansing work.[32]

The idea that God’s word is not in us could refer to Scripture, specifically John’s teaching.[33] However, compared to the other negative statements, it could also refer to being in Jesus. Jobes writes, “Taken to refer to an individual, the statement that God’s word (λόγος) is not in “us” means that people who stand in the state of denying sin are not truly regenerate, even if they consider themselves Christian.”[34]

2:1. Some scholars identify the first part of this verse as a parenthetical statement by John, perhaps to clarify that he is not implying that it is acceptable for believers to sin.[35] His tone is personal, and he states a second reason for writing (1:4 provides the first). His purpose of not sinning seems to contradict verses 8 and 10 about denying that we have sin or that we have sinned. However, this verse expands verse 9 about the relationship of the believer with Jesus and sin.

If we sin, we can remember that Jesus is advocating for us. Here, Jesus is the paraclete, usually a role of the Holy Spirit in John’s writings. Brown states Jesus is “serving as advocate in the Father’s presence against a Satan who would claim sinners for his own.”[36] Perhaps John had in mind, “for the accuser of our brothers and sisters has been thrown down, who accuses them day and night before our God.”[37]

2. Jesus’ advocacy is predicated on the fact that he is the atoning sacrifice for our sins. Some have debated the meaning of “atoning sacrifice.” Is it propitiation or expiation? One scholar believes this is a false dichotomy typically engaged by post-enlightenment Western thinking. It is likely that John has both in mind as the accomplishment of Jesus’ work on the cross.[38]

Finally, John wants his community to know that what Jesus has done is not for an enlightened few but for everyone who is in the light of Christ. The cleansing of sins and fellowship with God is available to anyone. 

Synthesis Statement and Commentary

John’s message to the church is that our relationship with God is black or white, not grey.

John’s message must be crystal clear to set the stage for the rest of his letter. We are in the light of Christ, or we are not. There is no in-between. If we think we have fellowship with God by any means other than the blood of Jesus, we lie to ourselves and make God a liar.

One mechanism of error for those in darkness is that they believed they had no sin. It seems they believed they could have fellowship with God without needing Jesus. The idea of sinlessness is not only a denial of humanity's state; it is a denial of God's words and Jesus himself.

As stated above, some scholars believe the confession that John mentions is the communal practice of publicly expressing individual sins.[39] However, this idea does not align with the sense of John’s pericope here. This confession is an either-or statement fitting with the dichotomy of light and dark, truth and lies.  We acknowledge our sins, or we do not. If we confess our sins, we are open to the forgiveness and cleansing that God has accomplished through the blood of Christ.

However, nowhere in Scripture does confession of sin confer salvation. Yet, denial of sin negates the need for Jesus and his atoning work. Confessing sin acknowledges of our need for Jesus. God is then faithful and just, forgiving us because he is true to his promise that confessing Jesus brings us into his light.

Some exegetes and many pastors stop at verse 10 when evaluating John’s introduction. However, stopping there fails to address the final negative conditional statement. At least two scholars extend the introduction through verse 2:2.[40] We see then that denying ever sinning is contrasted with the fact that Jesus is our advocate and atoning sacrifice even if we sin. This admission is not a license to sin, as John reminds us in 2:1, but addresses the truth that the saints can sin. So, committing or failing to confess individual sins does not keep us in darkness. Being in darkness is failing to rely on Jesus for cleansing, forgiveness, and advocacy.

Theological Reflections

This passage, especially verse 1:9, is one of the most misunderstood or misapplied sections of Scripture. Sadly, one need not search long to find a pastoral message that interprets John’s statements in this introductory passage as a focus on the saints moving into and out of darkness through confessing individual sins.

Roman Catholic Christians take this idea to the extreme. Codified by the Council of Trent, thoughts or actions considered mortal sins render people, including the faithful of Christ, children of wrath, and enemies of God. They must be pardoned by open and modest confession.[41]

While most Protestants would not go as far as Catholicism, many are taught and believe that fellowship with God requires consistent and comprehensive confession of sins. Interpreting 1 John 1:9 this way does not align with John’s purpose for this introduction or the rest of the letter. Being in the light means relying on Jesus to deal with our sins.

While confessing sin is often promoted for the saints, much of this focus may not align with the biblical imperative. The sheer paucity of passages related to this aspect of confession should prompt us to reexamine our thinking on this practice. On further inspection, as in this letter, we see that most passages address confessing or professing Jesus and God the Father.

Confessing sin is not unimportant or unnecessary for the saints. James teaches confessing sins to one another for healing.[42] Nevertheless, being in the light is not caused by our acknowledgment of sin but by reliance on Jesus and his atoning work. So, as we walk in the light, confessing Jesus by having confidence in him and his life in us, we will understand why we cannot sin.[43]

[1]. Raymond E. Brown, The Epistles of John, A New Translation with Introduction and Commentary. (Yale University Press, 1982), xv
[2]. Andreas J. Kostenberger, A Theology of John's Gospel and Letters: The Word, the Christ, the Son of God. (Zondervan, 2009), 115, Kindle.
[3]. I. Howard Marshall, The Epistles of John. (Wm. B. Eerdmans Publishing Co, 1978), 14, Kindle.
[4]. Marshall, The Epistles of John, 41
[5]. Kostenberger, A Theology of John's Gospel and Letters, 108-113
[6]. Kostenberger, A Theology of John's Gospel and Letters, 102
[7]. Brown, The Epistles of John, 232
[8]. Kostenberger, A Theology of John's Gospel and Letters, 117
[9]. Miguel G. Echevarria. “Letters of John” in The New Testament in Color: A Multiethnic Bible Commentary. McCaulley, Esau, Janette H. Ok, Osvaldo Padilla, and Amy L. B. Peeler, eds. (IVP Academic, 2024), 707, Kindle.
[10] 1 John 2:18-22
[11]. Brown, The Epistles of John, xi
[12]. Karen H. Jobes, 1, 2, and 3 John, Zondervan Exegetical Commentary on The New Testament. Clinton E. Arnold ed. (Zondervan Academic, 2014), 38, Kindle.
[13]. Brown, The Epistles of John, xi
[14]. Jobes, 1, 2, and 3 John, 25 & 37; Marshall, The Epistles of John, 22
[15]. Brown, The Epistles of John, xiii
[16]. Marshall, The Epistles of John, 2
[17]. Jobes, 1, 2, and 3 John, 63
[18]. Gary M. Burge, The NIV Application Commentary: The Letters of John. (Zondervan, 1998), 65, Kindle.
[19]. Jobes, 1, 2, and 3 John, 63
[20]. Brown, The Epistles of John, 231-232
[21]. Marshall, The Epistles of John, 111
[22]. Burge, The Letters of John, 81
[23]. Benjamin L. Merkle and Robert L. Plummer, 1 John: A New Testament Greek Reader. (B&H Academic, 2024), 16, Kindle.
[24]. Ronald Sauer, “1 John,” The Moody Bible Commentary (Moody Publishers, 2014), 1976. Also, see the Commentary on verse 10.
[25]. Step Bible word analysis: ὁμολογέω (homologeō) to confess/profess (G3670), www.stepbible.org
[26]. Otfried Hofius, “ὁμολογέω, homologeō confess, praise, ὁμολογία, ας, ἡ homologia confession,” Exegetical Dictionary of the New Testament, Vol. 2. Balz, Horst Robert and Gerhard Schneider eds. (Eerdmans, 1990), 51, Logos.
[27]. Hofius, “ὁμολογέω, 51
[28]. Otfried Hofius, “ἐξομολογέω, exomologeō, confess, praise,” Exegetical Dictionary of the New Testament, Vol. 2. Balz, Horst Robert and Gerhard Schneider eds. (Eerdmans, 1990), 8, Logos.
[29]. Matthew 3:4-6; Mark 1:4-5
[30]. Acts 19:11-20
[31]. James 5:16
[32]. John 8:24, 16:7-10
[33]. Burge, The Letters of John, 83
[34]. Jobes, 1, 2, and 3 John, 72
[35]. Burge, The Letters of John, 84; Marshall, The Epistles of John, 115; Brown, The Epistles of John, 242
[36]. Brown, The Epistles of John, 242
[37]. Revelation 12:10b, NRSVUE
[38]. Echevarria. “Letters of John,” 711
[39]. Rikard Roitto, “Practices of Confession, Intercession, and Forgiveness in 1 John 1.9; 5.16,” New Testament Studies, 58. (Cambridge University Press, 2012), 238
[40]. Brown, The Epistles of John, 191; Marshall, The Epistles of John, 107
[41]. Council of Trent, Session 14, “Doctrine on the Sacrament of Penance, 25 November 1551,” Chap 5, On Confession. Papal Encyclicals Online, 98-100, https://www.papalencyclicals.net/councils/trent/fourteenth-session.htm Accessed January 21, 2025
[42]. James 5:13-18
[43]. 1 John 3:9. A full treatment of this idea is crucial for the saints but beyond the scope of this paper.

Works Cited

Brown, Raymond E. The Epistles of John, A New Translation with Introduction and Commentary. Yale University Press, 1982

Burge, Gary M. The NIV Application Commentary: The Letters of John. Zondervan, 1998. Kindle.

Council of Trent, Session 14, “Doctrine on the Sacrament of Penance, 25 November 1551,” Chap 5, On Confession. Papal Encyclicals Online, https://www.papalencyclicals.net/councils/trent/fourteenth-session.htm Accessed January 21, 2025

Echevarria, Miguel G. “Letters of John” in The New Testament in Color: A Multiethnic Bible Commentary. McCaulley, Esau, Janette H. Ok, Osvaldo Padilla, and Amy L. B. Peeler, eds. IVP Academic, 2024. Kindle.

Jobes, Karen H. 1, 2, and 3 John, Zondervan Exegetical Commentary on The New Testament. Clinton E. Arnold ed. Zondervan Academic, 2014. Kindle.

Kostenberger, Andreas J. A Theology of John's Gospel and Letters: The Word, the Christ, the Son of God. Zondervan, 2009. Kindle.

Marshall, I. Howard. The Epistles of John. Wm. B. Eerdmans Publishing Co, 1978. Kindle.

Merkle, Benjamin L. and Robert L. Plummer. 1 John: A New Testament Greek Reader. B&H Academic, 2024. Kindle.

Otfried Hofius, “ἐξομολογέω, exomologeō, confess, praise” in Exegetical Dictionary of the New Testament, Vol. 2. Balz, Horst Robert and Gerhard Schneider eds. Eerdmans, 1990. Logos.

Otfried Hofius, “ὁμολογέω, homologeō confess, praise” in Exegetical Dictionary of the New Testament, Vol. 2. Balz, Horst Robert and Gerhard Schneider eds. Eerdmans, 1990. Logos.

Roitto, Rikard. “Practices of Confession, Intercession, and Forgiveness in 1 John 1.9; 5.16,” New Testament Studies, 58. Cambridge University Press, 2012

Sauer, Ronald. “1 John,” The Moody Bible Commentary. Moody Publishers, 2014

Step Bible word analysis: ὁμολογέω (homologeō) to confess/profess (G3670). www.stepbible.org Accessed January 18, 2025