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If we say that we have no sin - This is tantamount to 1 John 1:10; : If we say that we have not sinned. All have sinned, and come short of the glory of God; and therefore every man needs a Savior, such as Christ is. It is very likely that the heretics, against whose evil doctrines the apostle writes, denied that they had any sin, or needed any Savior. In deed, the Gnostics even denied that Christ suffered: the Aeon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews; and he, being but a common man, his sufferings and death had neither merit nor efficacy.
We deceive ourselves - By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice: this is the most dreadful of all deceptions, as it leaves the soul under all the guilt and pollution of sin, exposed to hell, and utterly unfit for heaven.
The truth is not in us - We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth - all have sinned, all are guilty, all are unholy; and none can redeem himself. Hence it is as necessary that Jesus Christ should become incarnated, and suffer and die to bring men to God.
If we say that we have no sin - It is not improbable that the apostle here makes allusion to some error which was then beginning to prevail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Revelation 2:6, Revelation 2:15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners, and that if, on any pretence, we denied that fact, we utterly deceived ourselves. In all ages there have been those who have attempted, on some pretence, to justify their conduct; who have felt that they did not need a Saviour; who have maintained that they had a right to do what they pleased; or who, on pretence of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretence is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified, and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves. Compare the notes at James 3:2.
We deceive ourselves - We have wrong views about our character. This does not mean that the self-deception is willful, but that it in fact exists. No man knows himself who supposes that in all respects he is perfectly pure.
And the truth is not in us - On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners, and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes toward the stars, and say that he had no sin to confess - that he was as pure as the God that made those stars?
The apostle Paul had been caught up to the third heaven and had seen and heard things that could not be uttered, and yet his unassuming statement is: “Not as though I had already attained, either were already perfect: but I follow after.” Philippians 3:12. Let the angels of heaven write of Paul's victories in fighting the good fight of faith. Let heaven rejoice in his steadfast tread heavenward, and that, keeping the prize in view, he counts every other consideration dross. Angels rejoice to tell his triumphs, but Paul makes no boast of his attainments. The attitude of Paul is the attitude that every follower of Christ should take as he urges his way onward in the strife for the immortal crown. AA 562.1
Let those who feel inclined to make a high profession of holiness look into the mirror of God's law. As they see its far-reaching claims, and understand its work as a discerner of the thoughts and intents of the heart, they will not boast of sinlessness. “If we,” says John, not separating himself from his brethren, “say that we have no sin, we deceive ourselves, and the truth is not in us.” “If we say that we have not sinned, we make Him a liar, and His word 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.” 1 John 1:8, 10, 9. AA 562.2
There are those who profess holiness, who declare that they are wholly the Lord's, who claim a right to the promises of God, while refusing to render obedience to His commandments. These transgressors of the law claim everything that is promised to the children of God; but this is presumption on their part, for John tells us that true love for God will be revealed in obedience to all His commandments. It is not enough to believe the theory of truth, to make a profession of faith in Christ, to believe that Jesus is no impostor, and that the religion of the Bible is no cunningly devised fable. “He that saith, I know Him, and keepeth not His commandments,” John wrote, “is a liar, and the truth is not in him. But whoso keepeth His word, in him verily is the love of God perfected: hereby know we that we are in Him.” “He that keepeth His commandments dwelleth in Him, and He in him.” 1 John 2:4, 5; 3:24. AA 562.3
Read in context »The wonderful success which attended the preaching of the gospel by the apostles and their fellow laborers increased the hatred of the enemies of Christ. They made every effort to hinder its progress, and finally succeeded in enlisting the power of the Roman emperor against the Christians. A terrible persecution ensued, in which many of the followers of Christ were put to death. The apostle John was now an aged man, but with great zeal and success he continued to preach the doctrine of Christ. He had a testimony of power, which his adversaries could not controvert, and which greatly encouraged his brethren. SL 70.1
When the faith of the Christians would seem to waver under the fierce opposition they were forced to meet, the apostle would repeat, with great dignity, power, and eloquence, “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; ...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” (1 John 1:1-3). SL 70.2
Read in context »10, 14, 15 (Romans 12:11). Idleness a Sin—The apostle in his day considered idleness a sin, and those who indulge this evil today disgrace their profession. They will criticize the faithful worker, and bring reproach upon the gospel of Christ. Those who would believe, they turn from the way of truth and righteousness. 7BC 912.1
We should be warned not to associate with those who by their course of action lay a stumbling block in the way of others. “If any man obey not our word by this epistle,” the apostle says, “note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” If he refuses the admonition of the Lord's servants, and follows his own will and judgment under the inspiration of his leader, Satan, he will bring ruin upon himself, and must bear his own sin. 7BC 912.2
The custom of supporting men and women in idleness by private gifts or church money encourages them in sinful habits, and this course should be conscientiously avoided. Every man, woman, and child should be educated to do practical, useful work. All should learn some trade. It may be tentmaking, or it may be business in other lines; but all should be educated to use the members of their body to some purpose, and God is ready and willing to increase the adaptability of all who will educate themselves to industrious habits. 7BC 912.3
Read in context »11. See EGW on Revelation 3:14-18. 7BC 947.1
18 (Proverbs 11:25; Ephesians 4:15; see EGW on Revelation 2:4). Divine Law of Impartation—It is the Lord's desire that His followers shall grow in grace, that their love shall abound more and more, that they shall be filled with the fruits of righteousness, which are by Jesus Christ, unto the praise and glory of God.... 7BC 947.2
One of the divine plans for growth is impartation. The Christian is to gain strength by strengthening others. “He that watereth shall be watered also himself.” This is not merely a promise; it is a divine law, a law by which God designs that the streams of benevolence, like the waters of the great deep, shall be kept in constant circulation, continually flowing back to their source. In the fulfilling of this law is the secret of spiritual growth (The Signs of the Times, June 12, 1901). 7BC 947.3
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