1 John 1:9

King James Version (KJV)

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

Albert Barnes
Notes on the Whole Bible

If we confess our sins - Pardon in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted unless a full acknowledgment has been made. Compare Psalm 32:1-11;; Luke 15:18 ff; Luke 7:41 ff; Proverbs 28:13.

He is faithful - To his promises. He will do what he has assured us he will do in remitting them.

And just to forgive us our sins - The word “just” here cannot be used in a strict and proper sense, since the forgiveness of sins is never an act of justice, but is an act of mercy. If it were an act of justice it could be demanded or enforced, and that is the same as to say that it is not forgiveness, for in that case there could have been no sin to be pardoned. But the word “just” is often used in a larger sense, as denoting upright, equitable, acting properly in the circumstances of the case, etc. Compare the notes at Matthew 1:19. Here the word may be used in one of the following senses:

(1)Either as referring to his general excellence of character, or his disposition to do what is proper; that is, he is one who will act in every way as becomes God; or,

(2)that he will be just in the sense that he will be true to his promises; or that, since he has promised to pardon sinners, he will be found faithfully to adhere to those engagements; or perhaps,

(3)that he will be just to his Son in the covenant of redemption, since, now that an atonement has been made by him, and a way has been opened through his sufferings by which God can consistently pardon, and with a view and an understanding that he might and would pardon, it would be an act of injustice to him if he did not pardon those who believe on him.

Viewed in either aspect, we may have the fullest assurance that God is ready to pardon us if we exercise true repentance and faith. No one can come to God without finding him ready to do all that is appropriate for a God to do in pardoning transgressors; no one who will not, in fact, receive forgiveness if he repents, and believes, and makes confession; no one who will not find that God is just to his Son in the covenant of redemption, in pardoning and saving all who put their trust in the merits of his sacrifice.

And to cleanse us from all unrighteousness - By forgiving all that is past, treating us as if we were righteous, and ultimately by removing all the stains of guilt from the soul.

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Matthew Henry
Concise Bible Commentary

A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to this dark world, as pure and perfect light. As this is the nature of God, his doctrines and precepts must be such. And as his perfect happiness cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to live and act against religion. God holds no heavenly fellowship or intercourse with unholy souls. There is no truth in their profession; their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sins in his own blood, and procures for us the sacred influences by which sin is to be subdued more and more, till it is quite done away. While the necessity of a holy walk is insisted upon, as the effect and evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who walk near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrifice for sin, needed in all ages; and the sinfulness of believers themselves is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilty before God, be humble, and willing to know the worst of our case. Let us honestly confess all our sins in their full extent, relying wholly on his mercy and truth through the righteousness of Christ, for a free and full forgiveness, and our deliverance from the power and practice of sin.

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SDA Bible Commentary (limited)
Volume 1-7

9. Confess. Gr. homologeÅÂ, “to say the same thing [as another],” “to admit the truth of an accusation” (see on Rom. 10:9), from homos, “one and the same,” and legÅÂ, “to say.”

Our sins. Gr. hamartiai (see on ch. 3:4). John’s words show an awareness that sincere Christians do, at times, fall into sin (cf. on ch. 2:1). It is also clear that he is speaking of specific acts of sin, and not of sin as an evil principle in the life. Accordingly, confession should be more specific than the mere admission of sinfulness. The recognition of the precise nature of a sin and an understanding of the factors that led to its commission are essential to confession and to building up strength to resist a similar temptation when it recurs (5T 639). Unwillingness to be specific may reveal an absence of true repentance and the lack of a real desire for all that forgiveness implies (see SC 41). For discussion of the close relation between confession and repentance see on Eze. 18:30; see 5T 640.

The context shows that the writer expects the confession to be made to God, for God alone “is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Hence, no human intermediary, no priest, is needed to pronounce us free of sin. We come to God, not only because He alone can “cleanse,” but because we have sinned against Him. This is true of all sin. If the sin is also against some person, then confession should be made to that person as well as to God (5T 645, 646; DA 811). The extent of the confession should be measured by the extent of the damage done by our evil deed (cf. on Prov. 28:13).

He is faithful. The only element of uncertainty in the process of confession and forgiveness lies with the sinner. The Lord is sure to forgive if man will truly confess. Faithfulness is one of the Lord’s outstanding qualities (1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Tim. 2:13; Heb. 10:23). Here, John stresses God’s fidelity with respect to forgiveness (cf. on Ex. 34:6, 7; Micah 7:19).

How often peace is forfeited by those who doubt God’s faithfulness! Satan does his utmost to break down our faith in the Lord’s solicitous interest in us as individual (MB 115). Satan is a content for us to believe that God cares for many or most of His people, if he can only lead us to doubt His care for us personally. We need constantly to remind ourselves of the divine power that will keep us from falling (Jude 24), and when we do fall as a result of failing to use that power, we should come, repentant, to the throne of mercy for grace and pardon (cf. Heb. 4:16; 1 John 2:1).

Just. Gr. dikaios, “just,” or “righteous” (see on Matt. 1:19). God is a just judge, and His justice is most apparent in contrast with “all our unrighteousness [adikia].” Fortunately for us His justice is tempered with mercy.

Forgive. Gr. aphiÄ“mi, used in the NT with a with the variety of meanings—“to send away,” “to dismiss,” “to leave,” “to forgive.” When the verb is used in conjunction with “sin,” however, it is uniformly translated “to forgive” (see on Matt. 6:12; 26:28). It is in the realm of forgiveness that God’s faithfulness and justice find their complete expression. For a discussion of forgiveness see on 2 Chron. 7:14; Ps. 32:1; Acts 3:19.

Us our sins. That is, the particular sins that have been confessed. The Lord is ready to forgive the repentant sinner, though He cannot forgive these sins in the sense of overlooking them. Confessed sins are borne by the Lamb of God (John 1:29). The gracious love of God accepts the repentant sinner, the confessed sin is taken away from him, and the sinner stands before the Lord covered with the perfect life of Christ (Col. 3:3, 9, 10; COL 311, 312). The sin has gone, and the sinner stands a new man in Christ Jesus.

And to cleanse. Or, “even to cleanse.” The phrase “to cleanse us from all unrighteousness” may be understood either as in apposition to, and hence explanatory of, the phrase “to forgive us our sins,” or as setting forth a process distinct from, and following that of, forgiveness. Both ideas are valid when applied to practical Christian living. All sin defiles, and when the sinner is forgiven he is cleansed from those sins for which he has received forgiveness. When confessing his great sin David prayed, “Create in me a clean heart, O God” (Ps. 51:10). However, the Lord purposes to cleanse the repentant sinner from all unrighteousness. He requires moral perfection of His children (see on Matt. 5:48) and has made provision whereby every sin may be successfully resisted and overcome (see on Rom. 8:1-4). As long as there is life there will be new victories to gain and new excellences to reach. This day-by-day cleansing from sin and growth in grace is termed sanctification (see on Rom. 6:19). The initial step whereby the sinner turns from his sin and accepts Christ is called justification (see on Rom. 5:1). It is possible to see these two processes in the words of John, but whether the apostles had such a close analysis of these steps in salvation in mind is open to question. It is more likely that he was thinking of the cleansing that accompanies forgiveness, though his words may be more widely applied.

From all unrighteousness. This comprehensive statement makes clear the thoroughness with which God is prepared to remove unrighteousness from those who have confessed and been forgiven their sins. But the sinner himself must cooperate with God by forsaking sin. If the scriptural plan is followed, the cleansing will be complete.

It requires careful watching unto prayer to prevent the old habits of thought and action from coming to life again (Rom. 6:11-13; 1 Cor. 9:27). The action of the will is decisive, but the will is weak and vacillating until Christ has cleansed and strengthened it. The deceitful heart often has a hidden longing for its old ways and proposes many an excuse to justify continued indulgence. Constant awareness of this danger and a daily renewal of purpose are necessary to sinlessness (SC 52), for Heaven can do nothing for a man until he accepts the grace and power of Christ for the eradication of every sinful desire and tendency in his life. See on 1 John 3:6-10; Jude 24.

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Adam Clarke
Bible Commentary

If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity, his holiness, and our own utter helplessness, and implore mercy for his sake who has died for us; he is faithful, because to such he has promised mercy, Psalm 32:5; Proverbs 28:13; and just, for Christ has died for us, and thus made an atonement to the Divine justice; so that God can now be just, and yet the justifier of him who believeth in Jesus.

And to cleanse us from all unrighteousness - Not only to forgive the sin, but to purify the heart.

Observe here,

Sin exists in the soul after two modes or forms:

(1.) In guilt, which requires forgiveness or pardon.

(2.) In pollution, which requires cleansing.

Guilt, to be forgiven, must be confessed; and pollution, to be cleansed, must be also confessed. In order to find mercy, a man must know and feel himself to be a sinner, that he may fervently apply to God for pardon; in order to get a clean heart, a man must know and feel its depravity, acknowledge and deplore it before God, in order to be fully sanctified.
Few are pardoned, because they do not feel and confess their sins; and few are sanctified or cleansed from all sin, because they do not feel and confess their own sore, and the plague of their hearts.
As the blood of Jesus Christ, the merit of his passion and death, applied by faith, purges the conscience from all dead works, so the same cleanses the heart from all unrighteousness.

As all unrighteousness is sin, so he that is cleansed from all unrighteousness is cleansed from all sin. To attempt to evade this, and plead for the continuance of sin in the heart through life, is ungrateful, wicked, and even blasphemous; for as he who says he has not sinned, 1 John 1:10, makes God a liar, who has declared the contrary through every part of his revelation; so he that says the blood of Christ either cannot or will not cleanse us from all sin in this life, gives also the lie to his Maker, who has declared the contrary, and thus shows that the word - the doctrine of God is not in him.

Reader, it is the birthright of every child of God to be cleansed from all sin, to keep himself unspotted from the world, and so to live as never more to offend his Maker. All things are possible to him that believeth; because all things are possible to the infinitely meritorious blood and energetic Spirit of the Lord Jesus. See the notes on the parallel passages in the margin; and particularly in St. John's gospel, John 1 note.

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Ellen G. White
Selected Messages Book 1, 375

God justly condemns all who do not make Christ their personal Saviour; but He pardons every soul who comes to Him in faith, and enables him to work the works of God, and through faith to be one with Christ. Jesus says of these, “I in them, and thou in me, that they may be made perfect in one [this unity brings perfection of character]; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me” (John 17:23). The Lord has made every provision whereby man may have full and free salvation, and be complete in Him. God designs that His children shall have the bright beams of the Sun of Righteousness, that all may have the light of truth. God has provided salvation for the world at infinite cost, even through the gift of His only-begotten Son. The apostle asks, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32). Then if we are not saved, the fault will not be on the part of God, but on our part, that we have failed to cooperate with the divine agencies. Our will has not coincided with God's will. 1SM 375.1

The Redeemer of the world clothed His divinity with humanity, that He might reach humanity; for it took the divine and the human to bring into the world the salvation that was needed by fallen man. Divinity needed humanity that humanity might afford a channel of communication between God and man. Man needs a power out of and above himself to restore him to the likeness of God; but because he needs divine aid, it does not make human activity unessential. Faith on the part of man is required; for faith works by love and purifies the soul. Faith lays hold upon the virtue of Christ. The Lord does not design that human power should be paralyzed; but by cooperating with God, the power of man may be efficient for good. God does not design that our will should be destroyed; for it is through this very attribute that we are to accomplish the work He would have us to do both at home and abroad. He has given to every man his work; and every true worker sheds forth light to the world, because he is united with God and Christ and heavenly angels in the grand work of saving the lost. From divine association he becomes more and more intelligent in working the works of God. In working out what divine grace works in, the believer becomes spiritually great. He who works according to his entrusted ability will become a wise builder for the Master; for he is under the apprenticeship to Christ, learning to work the works of God. He will not shun burdens of responsibility, for he will realize that each one must lift in the cause of God to the extent of his ability, and he places himself under the pressure of the work; but Jesus does not leave His willing and obedient servant to be crushed. It is not the man who carries heavy responsibilities in the cause of God who needs your pity, for he is faithful and true in cooperation with God; and through union of divine and human effort, the work is made complete. It is he who shuns responsibilities, who has no realization of the privilege to which he is called, who is an object of pity. 1SM 375.2

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Ellen G. White
Selected Messages Book 1, 350

Christ Our Righteousness

[Morning talks to the ministers assembled at the General Conference, Battle Creek, Michigan, November, 1883. Published in Gospel Workers (1892 Ed.), 411-415, under the title “Christ Our Righteousness.”]

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Ellen G. White
Selected Messages Book 1, 326

Christ, Our Divine Sin Bearer

[This article appeared in The Signs of the Times, December 12, 1892.]

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Ellen G. White
The Ministry of Healing, 229

When wrongs have been righted, we may present the needs of the sick to the Lord in calm faith, as His Spirit may indicate. He knows each individual by name, and cares for each as if there were not another upon the earth for whom He gave His beloved Son. Because God's love is so great and so unfailing, the sick should be encouraged to trust in Him and be cheerful. To be anxious about themselves tends to cause weakness and disease. If they will rise above depression and gloom, their prospect of recovery will be better; for “the eye of the Lord is upon them” “that hope in His mercy.” Psalm 33:18. MH 229.1

In prayer for the sick it should be remembered that “we know not what we should pray for as we ought.” Romans 8:26. We do not know whether the blessing we desire will be best or not. Therefore our prayers should include this thought: “Lord, thou knowest every secret of the soul. Thou art acquainted with these persons. Jesus, their Advocate, gave His life for them. His love for them is greater than ours can possibly be. If, therefore, it is for Thy glory and the good of the afflicted ones, we ask, in the name of Jesus, that they may be restored to health. If it be not Thy will that they may be restored, we ask that Thy grace may comfort and Thy presence sustain them in their sufferings.” MH 229.2

God knows the end from the beginning. He is acquainted with the hearts of all men. He reads every secret of the soul. He knows whether those for whom prayer is offered would or would not be able to endure the trials that would come upon them should they live. He knows whether their lives would be a blessing or a curse to themselves and to the world. This is one reason why, while presenting our petitions with earnestness, we should say, “Nevertheless not my will, but Thine, be done.” Luke 22:42. Jesus added these words of submission to the wisdom and will of God when in the Garden of Gethsemane He pleaded, “O My Father, if it be possible, let this cup pass from Me.” Matthew 26:39. And if they were appropriate for Him, the Son of God, how much more are they becoming on the lips of finite, erring mortals! MH 230.1

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