1 John Chapter 1
Introduction to the Epistles of John
The early Church in the first century was under relentless attack—both externally by persecution and internally by false teachers and heresies. Nearly two millennia later, nothing has changed. The same forces seek to undermine the truth today. The Holy Spirit, in His divine foresight, inspired the apostle John to write three letters that address every conceivable form of attack, offering insights that are timely and urgent for believers both individually and corporately.
These epistles are not simply ancient correspondence—they are spiritual diagnostics. They examine the believer’s walk, identify the “birthmarks” of a true child of God, and exhort us to live in truth and love, all while remaining on guard against deception.
Background: Who Was John?
John was the brother of James “the Greater” (Matthew 4:21; Matthew 10:2; Mark 1:19; Mark 3:17; Mark 10:35), sons of Zebedee and Salome, and probably the younger of the two. He was born in Bethsaida and worked as a fisherman on the Sea of Galilee (Matthew 4:21; Matthew 27:56; Mark 15:40). Their father Zebedee owned boats and had hired servants (Mark 1:20), suggesting a family of some means. John likely received the standard Jewish education of his day.
He initially followed John the Baptist and was present when Jesus was declared to be "the Lamb of God" (John 1:36-37). After a brief time as a disciple of Jesus, he returned to fishing until Jesus later called him and James again. This time, they left everything permanently (Matthew 4:21-22; Luke 5:1–11).
For their zeal, Jesus nicknamed them Boanerges, meaning “Sons of Thunder” (Mark 3:17). Their intense personalities showed at times, such as when they asked to call down fire from heaven (Luke 9:54) and when they sought seats of honor in the Kingdom (Mark 10:35-41).
John’s Insider Status
John was part of Jesus' inner circle—present at the raising of Jairus’s daughter (Mark 5:37), the Transfiguration (Matthew 17:1), the prayer in Gethsemane (Matthew 26:37), and the private Olivet Discourse (Mark 13:3). He was the “disciple whom Jesus loved” (John 13:23; John 19:26; John 20:2; John 21:7, 20).
That Final Week
During Christ’s passion, John and Peter followed Jesus after His arrest (John 18:15). John was the only disciple who entered the high priest’s court, accompanied Jesus to the praetorium, and stood at the foot of the cross (John 18:16, 19, 28; John 19:26–27). At the crucifixion, Jesus entrusted Mary to John’s care—an act filled with deep theological significance, especially since Jesus had half-brothers (Matthew 13:55), suggesting their unbelief at the time (John 7:5).
After the resurrection, John and Peter were the first apostles to visit the empty tomb (John 20:2–8). He later witnessed the miraculous catch of fish (John 21:7) and continued to work closely with Peter (Acts 3:1; Acts 4:13).
The Later Years
John remained in Jerusalem during the early days of the Church (Galatians 2:9; Acts 15:6), but later moved to Ephesus, where he ministered and wrote extensively. He was exiled to the island of Patmos under Roman persecution (Revelation 1:9), where he received the Revelation of Jesus Christ. He eventually returned to Ephesus, where tradition holds that he died around A.D. 98, likely the last surviving apostle.
Though many stories surrounding John’s later years are apocryphal (e.g., being boiled in oil and surviving), there is credible church tradition that he continued to teach and lead in Ephesus until his death.
The Writings of John
John authored five New Testament books:
The Gospel of John: Written to prove Jesus is the Christ, the Son of God (John 20:30-31).
1 John: A sermon or tract addressed to the Church at large.
2 John: A warning letter, possibly written to an individual or a congregation personified as “the elect lady.”
3 John: A personal note of commendation and correction.
Revelation: A prophetic and apocalyptic book written from Patmos.
The Gospel and epistles of John exhibit a strong heptadic structure—a recurring pattern of sevens, as seen in phrases, themes, and doctrines. Revelation, in particular, is dominated by this structure.
Purpose and Relevance
John’s Gospel was written that we might believe and have life in His name (John 20:31). His first epistle was written that we might know we have eternal life: “These things I have written to you who believe
Fellowship with God
1 John 1:1–2 – The Word of Life Manifested
Theme: The foundation of Christian fellowship is not a shared philosophy or mere religion, but a living, personal relationship with Jesus Christ—the eternal Son of God made manifest in the flesh.
I. Introduction: The Centrality of Relationship
The most valuable elements in life are not possessions or accomplishments, but relationships. God Himself is relational, existing eternally as Father, Son, and Holy Spirit. He has placed in every human heart a longing for fellowship—primarily with Himself. The apostle John opens his first epistle not with theological abstraction but with relational reality. He emphasizes that eternal life is not merely a future destination—it is a Person: Jesus Christ, whom John knew, heard, saw, and touched.
II. Verse-by-Verse Analysis
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, concerning the Word of life—” (1 John 1:1, NKJV)
A. “That which was from the beginning”
This phrase echoes Genesis 1:1: “In the beginning God created the heavens and the earth,” and John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”
John is not referring to the beginning of Christ’s ministry or creation itself, but to the eternal pre-existence of Christ. He existed before time began, affirming His full deity.
B. Eyewitness Veracity: Heard, Seen, Looked Upon, Handled
John demolishes Gnostic heresies by grounding truth in first-hand experience. This is not philosophical speculation. The eternal Word was:
Heard — Christ’s literal voice as a man.
Seen with our eyes — physical evidence, not visions or dreams.
Looked upon — examined, beheld intently (Greek: θεαόμαι – to gaze upon deeply).
Handled — touched with literal hands (compare Luke 24:39: “Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.”)
This emphasis directly contradicts Gnostic docetism, which denied the true humanity of Christ and taught He only appeared to be physical.
1 John 1:2
“The life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us—” (1 John 1:2, NKJV)
A. “The life was manifested”
Jesus Christ is not just alive—He is the Life. Compare John 14:6: “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’”
The term "manifested" (φανερόω) means revealed openly—He was not hidden in mysticism or myth but entered into history in flesh and blood (see also John 1:14: “And the Word became flesh and dwelt among us…”).
B. “We have seen, and bear witness, and declare to you”
The progression moves from experience (“seen”), to testimony (“bear witness”), to proclamation (“declare”). This is the biblical model for Christian witness (compare Acts 4:20: “For we cannot but speak the things which we have seen and heard.”)
C. “That eternal life which was with the Father”
Eternal life is not just a duration—it is a quality of life sourced in Christ Himself. See John 11:25: “Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live.’”
This also echoes John 5:26: “For as the Father has life in Himself, so He has granted the Son to have life in Himself.”
John again stresses that Jesus is distinct from the Father (“was with the Father”), yet of the same essence—one God, three Persons (Trinitarian unity). This parallels John 17:24, where Jesus said: “You loved Me before the foundation of the world.”
D. “Was with the Father and was manifested to us”
This emphasizes the incarnation—the eternal Son became flesh. The phrase “with the Father” speaks to Christ's pre-incarnate communion with the Father (cf. Micah 5:2: “…Whose goings forth are from of old, from everlasting.”)
III. Theological Implications
Doctrine of Christ (Christology):
Jesus is both fully God and fully man—eternal in His divine nature, and yet manifested in human flesh. Denial of either leads to heresy (see 2 John 1:7: “For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist.”)Doctrine of the Trinity:
The Son is distinct from the Father yet equal in nature and glory. The word “with” (πρός) implies personal fellowship. John affirms the triune nature of God, which is consistent with Matthew 28:19 and 2 Corinthians 13:14.Reliability of Apostolic Witness:
John stakes everything on personal testimony. Christianity is based on objective, historical, eyewitness reality—not esoteric visions or secret knowledge (as Gnosticism falsely taught).
IV. Application for the Believer
Fellowship with God is not built on emotion or ritual but on truth: the truth that God became man and revealed Himself in Jesus Christ.
Eternal life begins not at death, but at the moment we trust Christ as Savior (see John 17:3: “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”)
Sound doctrine is essential for sound relationship. Right fellowship with God hinges on right belief about Jesus Christ.
V. Summary
John's opening declaration is unapologetically Christ-centered, theologically robust, and relationally intimate. He proclaims that:
Jesus is the Eternal Word, preexistent and coequal with the Father.
Jesus took on human flesh and could be seen, touched, and heard.
Jesus is the Life itself—eternal life embodied and revealed.
Jesus alone makes fellowship with God possible.
Fellowship with God
1 John 1:3–4 — An Invitation to Fellowship and the Fullness of Joy
Verse 3
“That which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.”
— 1 John 1:3, New King James Version
A. An Invitation to Relationship
John now states the purpose behind the eyewitness testimony of verses 1–2: that others may enter into fellowship—both with the apostolic eyewitnesses and, ultimately, with God Himself. The relationship described here is not theoretical or mystical, but rooted in tangible, historical encounter with the incarnate Christ.
1. “That which we have seen and heard we declare to you”
John continues emphasizing the personal, sensory experience the apostles had with Jesus. This repetition underscores the certainty of their message and the reliability of the gospel. Christianity is not a distant myth, but a living witness of the incarnate and risen Lord.
2. “That you also may have fellowship with us”
John first invites his readers into fellowship with the apostolic community. This is essential: the Christian life is never merely individualistic. Genuine fellowship with God always includes fellowship with God’s people. The local church is not optional to the Christian walk—it is an essential feature of walking in the light (1 John 1:7).
3. “And truly our fellowship is with the Father and with His Son Jesus Christ”
This fellowship is no mere social connection—it is vertical fellowship with the triune God. The word truly (Greek: alēthōs) affirms the reality of this communion. This fellowship is not only with the Son but also with the Father, and not with “a god” or “a force,” but with the personal Father revealed in the Scriptures. The statement also makes clear the distinction between the Father and the Son, consistent with Trinitarian doctrine: one God in three coequal, coeternal Persons.
B. Fellowship Defined
The word for fellowship is the Greek koinōnia. It means “a shared life,” “common participation,” or “deep communion.” It is more than association; it is union with a shared purpose and nature.
In Acts 2:42, it is used to describe the life of the early church: “And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.”
In Philippians 1:5, Paul thanks God for the “fellowship in the gospel”, indicating partnership and mutual labor.
To have fellowship with God means to share in the very life of God. This is only possible because Christ, who is eternal life, was made manifest. One cannot share in fellowship with God apart from knowing Jesus Christ as He is revealed in Scripture.
C. The Surprising Intimacy of Fellowship with God
This truth is staggering: man, a sinner by nature, may have fellowship with the holy and eternal God. In the ancient world—both in Greek philosophy and in Jewish tradition—the idea of such nearness to God was inconceivable. Yet through the finished work of Christ, access is granted:
Hebrews 4:16: “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”
Romans 5:1–2: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand.”
This fellowship is more than legal peace—it is relational communion. God not only forgives; He invites.
D. Shared Life, Not Shared Ideals
This fellowship is not just a set of beliefs in common, but a shared life with Christ. It is a supernatural participation in the divine nature:
2 Peter 1:4: “By which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature.”
We do not merely add Jesus to our existing life; we enter into union with Him. He shares His life with us; we now walk in His light, truth, and love.
E. The Pathway to God Often Begins with God’s People
It’s worth noting John’s sequence: first he says, “that you may have fellowship with us,” then he adds, “and truly our fellowship is with the Father and His Son.” Often, the door to experiencing God is opened through interaction with His people. Christ is seen in the body before He is believed upon with the heart.
Matthew 5:16: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
Verse 4
“And these things we write to you that your joy may be full.”
— 1 John 1:4, New King James Version
A. The Result of Relationship: Fullness of Joy
John makes clear that fellowship with God and with His people is not burdensome—it is the pathway to complete joy. The word full (Greek: plēroō) means “to make complete, lacking nothing.” This echoes the words of Jesus:
John 15:11: “These things I have spoken to you, that My joy may remain in you, and that your joy may be full.”
John 16:24: “Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full.”
John 17:13: “But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves.”
Joy here is not superficial happiness based on circumstance. It is the deep-rooted gladness of the soul that springs from being rightly related to God. This joy is supernatural, enduring, and sustaining, even amid trials.
B. Joy Is Not Automatic
If fullness of joy were automatic, John would not have to write this epistle. Many Christians lack joy—not because Christ has failed them, but because they are not walking in close fellowship with Him. Sin, apathy, and neglect of the Word and prayer all interrupt this communion.
Psalm 16:11: “You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore.”
Psalm 51:12: “Restore to me the joy of Your salvation, and uphold me by Your generous Spirit.”
Joy is a fruit of the Spirit (Galatians 5:22), but it must be guarded and cultivated. If your joy is gone, it is a spiritual red flag that your fellowship with God is hindered.
Summary of 1 John 1:1–4
John begins with the preexistent, eternal Word, who is Jesus Christ.
He affirms the physical, historical incarnation of the Son of God, which he and others personally witnessed.
He declares the purpose: to invite others into this life-giving fellowship.
This fellowship is relational, not just doctrinal—and it includes both communion with the Father and the Son, and with fellow believers.
The result of this fellowship is fullness of joy, which is not circumstantial but rooted in the presence of Christ.
1 John 1:5
“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.”
— 1 John 1:5, NKJV
John now lays the moral foundation of his epistle by presenting a non-negotiable truth: God is holy, pure, and without even the smallest trace of moral imperfection. This is not speculation or philosophical reasoning; John explicitly states that this is the message “we have heard from Him and declare to you.” In other words, this is what Jesus Christ taught, and now John, as an eyewitness apostle, proclaims it with authority.
a. “God is light”
This is not a poetic metaphor—it is a direct theological assertion. To say “God is light” means that He is the source of all moral purity, truth, and spiritual illumination. Light in Scripture is consistently used to represent righteousness, revelation, and holiness. Just as physical light exposes what is hidden, spiritual light reveals what is true and right.
Psalm 119:105 says, “Your word is a lamp to my feet and a light to my path.”
John 8:12 records Jesus saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”
God’s light reveals the true nature of all things. He is the moral standard and the one who exposes sin.
b. “And in Him is no darkness at all”
The Greek structure used here includes a double negative, which forcefully communicates the total absence of darkness—“no darkness whatsoever.” Darkness in Scripture symbolizes sin, ignorance, error, and moral corruption. There is absolutely none of that in God. He is not merely more light than dark—He is altogether light, unmingled with anything impure.
This truth must govern all theological claims and all spiritual experience. If someone says something about God that contradicts His perfect light—His moral excellence—it must be rejected outright. There is no margin for compromise on the holiness of God.
c. Practical implication
Because God is light and we are called into fellowship with Him, then fellowship with God must be lived out in the light—marked by truth, purity, and obedience. If there is a problem in the relationship between a man and God, the problem always lies with man, not with God. He is pure light; we are the ones who fall into darkness.
1 John 1:6
“If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.”
— 1 John 1:6, NKJV
This verse confronts the hypocrisy of claiming spiritual fellowship while living in moral darkness. It is possible to say all the right things and yet be in complete contradiction to the truth.
a. “If we say…”
John introduces a series of conditional statements in this section—each one beginning with “If we say…”—to expose false claims that were common among the early Gnostic teachers and others who minimized the seriousness of sin. This first claim he rebukes is the idea that a person can enjoy fellowship with God while walking in darkness.
b. “Have fellowship with Him, and walk in darkness”
Fellowship (koinōnia) implies shared life, shared purpose, and mutual participation. It is relational, not merely intellectual. One cannot be in relational communion with God—who is light—and at the same time walk (peripateō, meaning a habitual way of life) in darkness.
This does not refer to momentary failure or occasional sin, but rather to a lifestyle—habitual conduct—marked by disobedience, secrecy, rebellion, and sin.
Romans 13:12 says, “Therefore let us cast off the works of darkness, and let us put on the armor of light.”
Ephesians 5:8 says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
To walk in darkness while claiming fellowship with God is to deny by conduct what one confesses with the mouth.
c. “We lie and do not practice the truth”
John does not soften the accusation—he calls it what it is: a lie. There is no such thing as fellowship with God that does not include a transformed walk. When someone claims to know God but lives in ongoing, unrepentant sin, they are deceiving themselves and others.
The issue here is not salvation but fellowship. A true believer may fall into sin, but he will be convicted, chastened, and ultimately restored. Persistent, willful darkness, however, shows a breach in fellowship—even if salvation remains intact.
d. Present imperative: “Do not practice the truth”
The phrase “do not practice the truth” shows that the truth is not merely to be believed intellectually, but lived. Truth, in John’s theology, is active. Fellowship is demonstrated by walking in truth and light, not by religious claims or emotional experiences.
1 John 1:7
“But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.”
— 1 John 1:7, NKJV
This verse offers a profound contrast to verse 6. Instead of a false claim, this is the authentic Christian experience: genuine fellowship and ongoing cleansing.
a. “But if we walk in the light as He is in the light…”
To walk in the light means to live in alignment with God's revealed holiness and truth. It implies transparency, integrity, and moral alignment with God’s nature. This walk is not about sinless perfection—John already makes clear that believers still sin—but it is a lifestyle characterized by obedience, confession, and spiritual growth. It is a consistent, ongoing lifestyle, not occasional bursts of piety.
To walk in the light “as He is in the light” is to walk in close fellowship with God, reflecting His moral purity, though not perfectly reproducing it. We are not merely walking near the light, but within it, under its exposure and guidance.
John 8:12 says, “Then Jesus spoke to them again, saying, ‘I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.’”
b. “We have fellowship with one another…”
Surprisingly, the result John highlights is horizontal: fellowship with fellow believers. This reveals that vertical fellowship with God naturally produces unity among Christians. Shared holiness produces shared communion.
Two people walking with God will also walk in harmony with one another. A lack of fellowship horizontally often exposes spiritual problems vertically. Division among true believers usually signals that one or both parties are no longer walking in the light.
c. “And the blood of Jesus Christ His Son cleanses us from all sin.”
The Greek word for “cleanses” is in the present active tense—indicating ongoing, continual cleansing. Even as we walk in the light, sin is still present in the believer’s life. The difference is that sin is no longer hidden or protected. It is brought into the light where the blood of Christ is at work to cleanse.
The blood of Jesus refers not to the physical fluid alone, but to the entire sacrificial work of Christ on the cross. His substitutionary death satisfies divine justice and secures ongoing purification for the believer.
Romans 3:25 speaks of Jesus “whom God set forth as a propitiation by His blood, through faith.”
Hebrews 9:14 says, “How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?”
This verse captures the tension of the Christian life: still in need of cleansing, yet not walking in darkness. Confession and humility are ongoing, and the provision of Christ’s blood is perpetual.
1 John 1:8
“If we say that we have no sin, we deceive ourselves, and the truth is not in us.”
— 1 John 1:8, NKJV
John shifts from walking in the light to the reality of sin in the believer’s life. Here he exposes a second false claim: the denial of indwelling sin.
a. “If we say that we have no sin…”
This is a denial of the sin nature—claiming to have achieved moral perfection or to be beyond the influence of sin. It is not merely a claim of good conduct, but of inward righteousness that eliminates the need for grace. Such self-deception is common in prideful religiosity.
b. “We deceive ourselves…”
John does not say we deceive others. Often, those who claim sinlessness are sincere—but sincerely wrong. Self-deception is one of the most dangerous spiritual conditions because it creates a false sense of assurance.
Jeremiah 17:9 reminds us, “The heart is deceitful above all things, and desperately wicked; who can know it?”
c. “And the truth is not in us.”
This is a sweeping and damning statement. A person who claims to be without sin is not simply mistaken—they lack the truth entirely. The truth is not something they are misunderstanding; it is absent from them altogether.
1 John 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 1:9, NKJV
This is one of the most important and reassuring promises in all of Scripture for the believer.
a. “If we confess our sins…”
Confession (homologeō in Greek) means “to say the same thing” or “to agree.” Confession is not mere admission; it is alignment with God’s view of sin. It is not general or vague; it is specific and honest. We must see our sin as God sees it: offensive, defiling, and worthy of judgment.
This is not about initial salvation confession but about restoring fellowship. As children of God, we are still subject to discipline and relational strain when we sin. Confession is the means of restoring intimacy with the Father.
Proverbs 28:13 says, “He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy.”
b. “He is faithful and just to forgive us…”
God’s forgiveness is not based on our emotion or merit but upon His faithfulness (to His promises) and justice (because the debt has been paid by Christ). He does not merely forgive out of pity—He forgives because Jesus bore the full wrath of our sin.
This statement upholds the holiness of God and the sufficiency of Christ’s sacrifice. God remains just even as He justifies the sinner.
Romans 3:26 says, “…that He might be just and the justifier of the one who has faith in Jesus.”
c. “And to cleanse us from all unrighteousness.”
This is a deeper purification beyond forgiveness—removing the defilement, the pollution, and the stain. Not only is the guilt taken away, but so is the spiritual grime. This cleansing restores fellowship and sanctifies the believer’s ongoing walk.
1 John 1:10
“If we say that we have not sinned, we make Him a liar, and His word is not in us.”
— 1 John 1:10, NKJV
This third false claim denies personal acts of sin. Unlike verse 8, which denies the sin nature, this one denies sinful deeds.
a. “If we say that we have not sinned…”
This is the arrogant assertion of moral innocence—an outright denial that one has done wrong. It may appear in subtle forms such as excusing sin, redefining it, or comparing oneself favorably to others.
b. “We make Him a liar…”
To deny our sin is to accuse God of lying, because God has declared all have sinned and fall short of the glory of God (Romans 3:23). It is not merely rejecting a doctrine—it is rejecting God’s testimony. Such a person calls the cross unnecessary and treats the blood of Christ as worthless.
c. “And His word is not in us.”
This final verdict is damning: the absence of God’s Word means the absence of life. No one who denies sin has fellowship with God. They have not received His Word into their soul, and thus remain in darkness, outside the sphere of grace.
Conclusion
1 John 1:7–10 provides a comprehensive theology of Christian fellowship, sin, and cleansing:
True believers walk in the light, not in perfection, but in confession and integrity.
The blood of Jesus Christ continually cleanses us from all sin.
Denying sin is self-deception and blasphemy against God’s truth.
Confession restores fellowship, because God is faithful and just to forgive and cleanse.
The Christian life is not defined by sinlessness, but by ongoing repentance, faith, and the application of Christ’s blood.
This passage rebukes false assurance and establishes a pattern of humility, transparency, and dependence upon the atoning work of Jesus Christ.
