If we say that we have no sin, we deceive ourselves and the truth is not in us.
εαν ειπωμεν οτι αμαρτιαν ουκ εχομεν εαυτους πλανωμεν και η αληθεια ουκ εστιν εν ημιν
13 Church Fathers comment on this verse
Therefore, if we who once cried, "His blood be on us and on our children" (Mt 27:25), shamelessly say that we have not sinned, we deceive ourselves. We speak as though crucifying Christ were not a sin.
The apostle did not say, "we lie," but, "we deceive ourselves," because deception lies outside the truth. But if we acknowledge the sin and confess it, He will forgive us.
See what he says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Therefore, if you confess yourself a sinner, the truth is in you, for the truth itself is light.
Your life has not yet shone with perfect whiteness, because there are still sins in you. Yet you have already begun to be enlightened, because you have confession of sins.
Likewise it was decreed concerning the saying of the holy apostle John: “If we say that we have no sin, we deceive ourselves. And the truth is not in us.” If anyone thinks this should be understood as meaning that, for humility’s sake, one ought not say, “we have no sin,” and not because it is truly so, let him be anathema.
For the apostle continues and adds the following: “But if we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 Jn 1:9). Here it is shown very clearly that this is not only for humility, but according to the truth.
For the apostle could have said, “If we say that we have no sin, we exalt ourselves, and humility is not in us.” But when he said, “we deceive ourselves, and the truth is not in us,” he clearly showed that whoever says of himself that he has no sin does not speak the truth, but lies.
If we deny sin in words but commit it in deed, we shall be condemned to torment for sin, which is seduction.
As for minor sins, in which even the righteous man falls seven times a day and rises again (Prov 24:16), repentance for them must never cease. We fall into them so easily that, despite every caution, we cannot altogether avoid them.
Concerning these sins, the beloved disciple of Christ says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
It is proud to presume the ability not to sin, when this presumption itself is sinful.
Again, this also refers to the Jews who dared to say, "His blood be on us and on our children" (Mt 27:25), as though there were no sin in the crucifixion of Christ. When we say this, John declares, we deceive ourselves.
Therefore let no one deceive you, beloved. The worst kind of sin is not to recognize sin.
John’s words refute the heresy of the Pelagians, according to which all infants are born sinless, and the elect are capable, even in this life, of progressing so far that they live without sin. For since the prophet says, “Behold, I was conceived in iniquity, and in sin did my mother bear me” (Ps 50:7), we cannot remain guiltless in this world, since we entered the world with guilt.
But the blood of Jesus, the Son of God, cleanses us from every sin, so that our debts do not hold us under the power of our enemy. For Jesus Christ, mediating between God and men, voluntarily paid for us what He did not owe. Thus He who suffered an undeserved death for us according to the flesh delivered us from the deserved destruction of the soul.
The price of the blood of the Lord and Savior of the world is necessary for all and always. By the power of Christ’s redemptive merits we are reborn into the life of grace and receive manifold gifts of grace. Likewise, only by the power of the Savior’s redemptive merits can we, according to the apostle’s word, walk in the light. That is, we can nourish living faith in God within ourselves and live according to faith.
Without the help of grace, granted to us for the price of the blood of Jesus Christ, we are always ready to fall into sinful darkness. For as long as we live in this world and bear this sinful body, we are always easily inclined toward sin, and we sin. “If we say,” writes the apostle, “that we have no sin, we deceive ourselves, and the truth is not in us.” If we say that we have not sinned in deed, word, thoughts, or desires, then we deceive ourselves. In self-deception we do not see ourselves as we truly are. We do not recognize the truth and do not act according to the truth, and the truth is not in us.
By speaking in this way, the holy Theologian shows that his words, “if we walk in the light, as He is in the light,” do not mean that true followers of Christ are completely pure from sins and safe from falling. They mean only that they nourish living faith in Christ within themselves and walk before God as before the found Sun. Contemplating His perfections and revering Him, they always strive to fulfill God’s commandments and to withdraw with all their strength from every sin. When they fall into sins through weakness, they hasten by sincere repentance to cleanse themselves from the sins they recognize.
For this reason the Lord commanded His disciples always to ask the heavenly Father in prayer: “And forgive us our debts, as we forgive our debtors.” Let no one think that he is innocent before God and has no sin. If anyone thought this, he would deceive himself. “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Such a thought is the fruit of proud self-deception, provoking God to wrath. For He wills all to be saved and grants to all the gracious means of salvation.
Speaking of walking in the light, the apostle turns aside the error of the heretics, who thought that man can avoid sinning. The awareness of the corruption of one’s nature and of one’s sinfulness, that is, of committing more or less grave sins, must constantly be present to a Christian. Yet he must not be troubled by this. Sin, confessed and wiped away by repentance, is cleansed by the blood of the Savior. For the man who repents of sins recognizes his own powerlessness and his constant need of the Redeemer.
By contrast, the one who does not acknowledge himself a sinner makes God Himself a liar. God, knowing man’s sinfulness and seeing his powerlessness, sent His Son for his salvation. Yet this man rejects that help as unnecessary, as though he himself could save himself from sin and all its grievous consequences.
Moreover, man needed God’s help not only once, and not only at the beginning, but always, throughout his whole life. He cannot remain sinless. Otherwise, after baptism, that is, after spiritual regeneration, man would have no need of grace, the Church, the mysteries, prayer, or good works.
The apostle positively affirms that even he, despite the abundance of the grace of the Holy Spirit poured out on the apostles on the day of Pentecost, not only does not consider himself sinless, but also condemns those who would dare to consider themselves such. What profound humility in Christ’s beloved disciple! What a strong lesson for modern sectarians, who imagine themselves righteous and no longer in need of the Church or of God’s help for salvation!
It should also be observed that when the apostle speaks of the confession of sins, he means not only a general acknowledgment of one’s sinfulness, but the confession of definite sins, each separately. For this a complete and particular self-condemnation is required, and this is so difficult for man.
“If we say,” and so forth. However righteous a man may be, he always has sins. The more righteous he is, the more deeply he recognizes his sinfulness and cannot say that he has no sin. By the price of Christ’s blood the Christian is reborn into a new life and can walk in the light. Yet he can always fall into sinful darkness, is always easily inclined toward sin, and is sinful. Therefore, if someone were to say and insist that he has no sin, he deceives himself. In self-deception he does not see himself as he truly is, does not understand or recognize the truth, does not act according to the truth, and the truth is not in him.
Is it possible that anyone would consider himself sinless? It is likely that the false teachers taught this and deceived others by such false teaching, which is utterly absurd. The apostle exposes their absurdity. Walking in the light does not mean that the believing followers of Christ are completely pure from sins and wholly safe from falling. It means only that, according to their strength, they strive to fulfill God’s commandments and to withdraw from every sin. When they fall into sins, they are cleansed from them by the blood of Christ.
On the other hand, the awareness that a Christian sins and is inclined to fall does not mean that he cannot walk in the light. Therefore it must not frighten him or bring him to despair. For Christ’s blood has power to cleanse him from every sin, under the condition of confession of sins.
Since God is light, there is no darkness in Him. Whoever walks in darkness while sinning, and says that he has fellowship with God and that his mind is not darkened, lies and does not practice the truth.
Passages read together with this verse.
Greek text, 15 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS