Chapter 1

1 He describeth the person of Christ, in whom we have eternal life, by a communion with God: 5 to which we must adjoin holiness of life, to testify the truth of that our communion and profession of faith, as also to assure us of the forgiveness of our sins by Christ’s death.

1. That which was. This opening phrase of the epistle is capable of two interpretations because of the fact that the pronoun translated “that which” (ho) is neuter and may refer either to: (1) the testimony concerning the revelation of the Word of life, or to (2) the Word of life (Christ) Himself. Johannine usage makes the second interpretation the more likely (cf. John 4:22; 6:37, where neuter pronouns refer to persons). For comment on the verb “was” (eµn) see on John 1:1.

From the beginning. John begins his Gospel with the words “In the beginning,” but his first epistle with, “from the beginning.” The different is significant. In the Gospel he is stressing that the Word was already existent at the time of “the beginning”; here he is content to establish that the Word has been existing from the time of “the beginning.” The Gospel looks at the beginning and before; the epistle looks at the beginning and after. A more limited interpretation is also possible by referring the phrase to the beginning of the Christian Era (cf. on ch. 2:7), but comparison with John 1:1–3 gives little support to such a limitation here. For a discussion of “beginning” see on John 1:1.

Which we have heard. In asserting that he is about to write concerning the One whom he and his associates have actually heard, John contests the claims of those who deny the reality of the incarnation. Thus he establishes the grounds of his authority and of his appeal to the readers. Who can doubt that there must have been precious memories in his mind as he thought of the beloved voice to which he had so earnestly listened, long ago, in Palestine! The “we” in these opening verses may be interpreted editorially, or as a reference to John and his associates (cf. on ch. 4:6). The use of the perfect tense, “have heard,” suggests that the memories still linger with him.

Which we have seen. The above comment on “which we have heard” applies here also. The verb here translated “have seen” (horaoµ) signifies the physical act of seeing with the eyes. That there may be no doubt as to the reality of his experience the writer adds the unequivocal words, “with our eyes.” He thus leaves no room for doubt that he actually saw “the Word.”

Have looked upon. Gr. theaomai, “to view attentively,” “to behold,” the same verb that is translated “beheld” in John 1:14, where the subject matter is the same—the beholding of the incarnate Word. Here, however, the form of the verb indicates completed action, instead of past action whose results continue into the present, as in John 1:14. It is natural to interpret these words and those that follow as a reference to the apostles’ having witnessed the historical scenes of Christ’s earthly life.

Have handled. Gr. pseµlaphaoµ, “to grope,” “to feel after,” “to examine closely,” “to handle,” from psaoµ, “to touch” (see on Acts 17:27). The same verb occurs in Luke 24:39 (see comment there), where Jesus invited Thomas to handle Him. John may refer particularly to this and possibly other similar events. It would be hard to conceive of any clearer way of stating that the writer and his group had personal acquaintance with the Word made flesh, and thus of refuting the various heresies concerning the unreality of Christ’s earthly existence (see pp. 625, 626).

Of the Word. Rather, “concerning the Word.” The apostle does not claim to deal with all aspects of the Word, but his epistle declares (v. 3) truths based upon personal experience (vs. 1–3) with the Word. For comment on “the Word” (ho logos) see on John 1:1. The use of “Word” (logos) as referring to Jesus Christ is peculiar to the Fourth Gospel (John 1:1, 14), this epistle (chs. 1:1; 5:7), and the Apocalypse (Rev. 19:13), and supports the view that they have a common authorship.

Of life. Literally, “of the life.” This phrase may be explained as the Word that concerns life, or the Word that gives life, both interpretations being valid descriptions of the Saviour.

2. For the life. Rather, “and the life.” The word “life” in v. 1 provides a basis for the further discussion of “life” in v. 2, which is parenthetical, being a digression from the main current of thought. The sentence construction of vs. 1–3 is complicated, the completion of the thought being in suspense until v. 3, where the writer gathers up his argument into a comprehensive conclusion. “The life” refers primarily to that aspect of Christ’s being which was revealed in His incarnation, not to His eternal pre-existence.

Was manifested. Gr. phanerooµ, “to make known,” “to make visible,” “to make manifest,” “to show.” John makes frequent use of phanerooµ (nine times in the Gospel and six times in the epistle). This manifestation of life corresponds to “the Word was made flesh” in John 1:14, and refers to the incarnation viewed by the dwellers on earth who beheld its glory.

Several of John’s favorite words appear in vs. 1–3, although the KJV sometimes obscures the identity of the original word. Archeµ, “beginning,” appears 23 times in his writings; zoµeµ, “life,” 64 times; martureoµ, “to bear witness,” 47 times.

We have seen. The apostle had not only seen and heard “concerning” the Word of life (v. 1) but had also perceived its significance as “life” (see on John 1:4).

Bear witness. John was not content with having beheld Christ; he was also impelled to “bear witness” to what he had seen (cf. on Acts 1:8).

Shew. Gr. apaggelloµ, “to bring tidings,” “to proclaim,” “to declare.” The same word is translated “declare” in v. 3.

That eternal life. The association of “life” with “eternal” occurs 23 times in John’s writings. He thinks in terms of eternity, and stresses the eternal nature of his beloved Lord and of the life he anticipates sharing with Him (see on John 3:16).

With the Father. Gr. pros ton patera (see comment on “with God,” in John 1:1). The wordpros, “with,” expresses the nearness of the Word to the Father and at the same time makes clear His separate personality. Although John has not yet mentioned the Son by name, his use of the title “Father” implies the Sonship of the Word and prepares the way for the open identification of the Word as Jesus Christ in 1 1 John 1:3.

Manifested unto us. The writer is filled with awe at the realization of the privilege granted to him of seeing the One who had been with the Father from eternity. The splendor of the revelation never grows dim in John’s mind. Rather, it remains in the center of his spiritual vision (cf. John 1:14, 18).

3. That which we have seen. A rhetorical repetition (vs. 1, 2) for emphasis and by way of recapitulating all that has previously been said. The importance of this stress on the writer’s personal knowledge of Jesus can hardly be exaggerated in the light of the epistle’s opposition to early forms of Gnosticism (see on pp. 625, 626).

Declare. See above under “shew” (v. 2).

Fellowship. Gr. koinoµnia (see on Acts 2:42). The word implies mutual sharing, whether the partnership be equal, as among brethren, or unequal, as between God and ourselves (cf. Acts 2:42; 2 Cor. 8:4; Gal. 2:9; Phil. 2:1; etc.). In this instance the apostle wishes his readers to share the same spiritual blessings that he enjoys through a knowledge of the Father and the Son. That others may share in this partnership is one of the main objectives of the epistle. The word “fellowship” strikes one of the keynotes of the first chapter. He who truly knows Christ will always want others to share in that blessed companionship. “No sooner does one come to Christ, than there is born in his heart a desire to make known to others what a precious friend he has found in Jesus” (SC 78). Those who thus work for others will participate in answering the Saviour’s prayer, “that they may be one, even as we [the Father and the Son] are one” (John 17:22).

Our fellowship. Literally, “the fellowship, the [one that is] ours,” that is, our kind of fellowship, the fellowship that exists between John and the Godhead. The Christian becomes a connecting link between heaven and earth. With one hand he lays hold on his knowledge of God through Christ, and with the other he takes hold of those who know not God, thus providing a living link between the Father and His wayward children.

His Son Jesus Christ. Here John identifies the Word with Christ. The double title, “Jesus Christ,” shows that John is considering the human and the divine aspects of the Son’s life (see on Matt. 1:1; Phil. 2:5; cf. on 1 John 3:23). Fellowship with the Father is possible only through the Son, who is uniquely qualified to reveal God to men (cf. on John 1:18).

4. These things. That is, the content of the epistle, including what has already been written in vs. 1–3, and what the author intends to write in the remainder of the letter.

Unto you. Important textual evidence may be cited (cf. p. 10) for omission of this phrase and for reading in its place an emphatic form of the subject of the verb in the Greek. The resultant reading would be “and these things we write.”

Your. Important textual evidence may be cited for the reading “our.” But the context favors the reading of the KJV, since it is more likely that John writes to bring joy to his readers than to himself.

Joy. The natural result of fellowship with Christ (see on Rom. 14:17).

Full. Or, “fulfilled.” Jesus had expressed the same reason for speaking “these things” to His disciples (John 15:11), and the beloved disciples may well be echoing the words of his Master. The fulfillment of joy is a frequent theme in John’s writings (John 3:29; 15:11; 16:24; 17:13; 2 John 12). The Christian religion is a happy one (see on John 15:11).

Thus ends the brief introduction to the epistle. John, who has personally known Christ, desires to share his knowledge with his readers in order that they may enjoy the same fellowship he is already enjoying with the Father and the Son. In the course of expressing this loving desire, he asserts the divinity, the eternity, and the incarnation—and consequent humanity—of the Son. This wondrous knowledge he conveys in simple but emphatic language so that readers, in his own day and in ours, may have no doubt concerning the foundation of the Christian faith and the nature and work of Jesus Christ. In this way he effectively answers Gnostic teaching without even mentioning the heresy.

5. Heard of him. Rather, “heard from him,” that is, from God, or possibly, from Christ. John wishes to make clear that he did not invent or discover the message he is about to convey to his readers, but had received it from the Lord, whether directly from Christ or by revelation.

Declare. Gr. anaggelloµ, “to announce,” “to make known,” “to disclose,” a different word from that used in vs. 2 and 3 (apaggelloµ) for “shew” and “declare.” Anaggelloµ suggests bringing the tidings up to or back to the receiver, whereas apaggelloµ emphasizes the source of the news, that is, from whom it comes.

God is light. The absence of the article in Greek before the word for “light” specifies “light” as one aspect, or quality, of God’s nature (cf. on ch. 4:8). Compare light as an attribute of Christ in John 1:7–9.

In the Bible, light is closely associated with Deity. When the Lord set His hand to creation, light was the first element to be brought into existence (Gen. 1:3). Divine manifestations are usually accompanied by ineffable glory (Ex. 19:16–18; Deut. 33:2; Isa. 33:14; Hab. 3:3–5; Heb. 12:29; etc.). God is described as “everlasting light” (Isa. 60:19, 20) and as dwelling “in the light which no man can approach unto” (1 Tim. 6:16). These physical manifestations are symbolic of the moral purity and perfect holiness that distinguish God’s character (see comment on “glory” [doxa], John 1:14; Rom. 3:23; 1 Cor. 11:7).

One of the most notable qualities of light is its power to dispel darkness. On the highest plane, the spiritual, God exhibits this quality in a superlative degree—the darkness of sin cannot exist in His sight (Hab. 1:13).

In him is no darkness at all. Literally, “darkness in him is not, not one [darkness].” The double negative emphatically denies the presence of any element of darkness in God’s nature. It is typical of John to make a categorical statement such as “God is light,” and then to reinforce it with a denial of the opposite (cf. vs. 6, 8; ch. 2:4; John 1:3, 20; 10:28). There is an immediate reason for John’s emphatic declaration. Gnostic theory held that good and evil were necessary counterparts of each other, and that both sprang from the same divine source—God. If, however, God is utterly and entirely “light,” without the slightest admixture of darkness, then Gnosticism (see Vol. VI, p. 55) was teaching something contrary to God’s nature and must be rejected by those who accept the apostle’s words.

In John’s writings “darkness” (skotos or skotia) is the antithesis of “light,” even as in Paul’s epistles sin is the antithesis of righteousness (Rom. 6:18, 19) and “flesh,” of “Spirit” (ch. 8:1). See John 12:35, 46; see on John 1:5; 8:12.

6. If we say. To win a hearing with those who need his counsel the apostle softens some of his implied rebukes by making them hypothetical (cf. vs. 8, 10; etc.) and by including himself in the statement. He was doubtless aware that many claimed fellowship with the Father but were walking contrary to His will. Yet he uses gentle language in the hope of not antagonizing his readers.

Have fellowship. See on v. 3. The claim to fellowship with God must be demonstrated by its practical results. There will be a two-sided life—thought and action, prayer and work (MH 512). To practice the presence of God is to be conscious at all times of His nearness through His Holy Spirit. Every thought, every word, every act, reflects consciousness of His loving presence and His all-seeing eye. We have come to love Him. We know that He has always loved us, and we are grateful for His care (Ps. 139:1–12; Jer. 31:3). As naturally as a child confidently slips his hand into that of his father at the approach of danger, and keeps it there even when the danger is past, so the child of God walks with his heavenly Father. Such is true “fellowship with him.”

Walk. Gr. peripateoµ (see on Eph. 2:2; Phil. 3:17).

Darkness. Gr. skotos(see on v. 5). Nothing can flourish in darkness except certain low forms of life that tend to make the darkness more repulsive. Decay progresses rapidly in the absence of life-giving light. Eyes that have grown accustomed to darkness lose their ability to respond to light. Even so with the soul—the darkness of sin prevents spiritual growth, and the continual sin destroys spiritual sight. Yet so wedded are men to sin that they seek darkness in order that they may sin more effectively (John 3:19, 20).

We lie. John highlights the hypocrisy of those who profess to follow the way of light but voluntarily walk in darkness. Since God is light (v. 5), all who fellowship with Him must also walk in the light. Hence, any who claim fellowship with the Father and yet walk in darkness must be lying. Their claims to communion with God prove at least a measure of acquaintance with light, but the darkness that surrounds them reveals that they are either kept from the light by ignorance or have deliberately shut themselves away from it.

Do not the truth. Another illustration of John’s habit of following a positive statement, “we lie,” with its negative counterpart, “do not the truth” (see on v. 5). The idea of “doing truth” is peculiar to John in the NT (see on John 3:21; cf. on ch. 8:32). For “truth” (aleµtheia) see on John 1:14. In addition to lying with their lips those who “walk in darkness” also fail to carry out the truth in their conduct. Sin first finds expression as a thought in the mind, but the thought is generally translated into a deed. When the activities of everyday life begin to deny the profession made by church attendance, separation from fellowship with God is evident. When religion ceases to be a seven-day matter, God is being shut out of the life, and darkness is closing in.

7. But if we walk. The clause may be paraphrased, “If, on the other hand, instead of walking in darkness, we walk …” John does not leave his flock in despair but turns to the positive aspects of the Christian life, thereby to encourage them and express his confidence in them.

He is in the light. God is constantly surrounded by light that radiates from Himself. The best that Christians can do is to walk in the rays of light that emanate from God. As a traveler will follow the light of a guide along a dark and unknown road, so the child of God will follow light from the Lord along the road of life (2 Cor. 4:6; Eph. 5:8; cf. on Prov. 4:18).

One with another. If we walk in the light we walk with God, from whom the light shines, and have fellowship not only with Him but also with all others who are following the Lord. Serving the same God, believing the same truths, following the same instructions on the pathway of life, we cannot fail to walk in unity. The slightest sign of ill will between us and our brethren should make us review our own conduct, to be sure that we are not veering away from the lighted path of life (cf. on ch. 4:20).

And the blood. The last clause of the verse is by no means an afterthought, for the experience here described is closely connected with walking “in the light.” Recognizing that even those who fellowship with God will continue to need cleansing from sin, John assures the Christian that God has already anticipated this need and provided for it. For the significance of “blood” in cleansing from sin see on Rom. 3:25; 5:9; cf. on John 6:53.

Jesus Christ. Important textual evidence may be cited (cf. p. 10) for the omission of “Christ.” But because in his epistles John often uses the expression “Jesus Christ” or speaks of Jesus as “the Christ” or “the Son of God” (chs. 4:15; 5:1, 5), many prefer to retain the word Christ. In his Gospel the apostle often speaks of Jesus, the incarnate Word, but here he is thinking particularly of the divine-human Saviour, Jesus Christ. For the title Jesus Christ see on Matt. 1:1.

His Son. This further identification of Jesus emphasizes the magnitude of the sacrifice that provided the cleansing blood—it came from the Son of God. For a discussion of the Sonship of Christ see on Luke 1:35.

Cleanseth. Gr. katharizoµ, “to make clean,” “to cleanse,” used in the Gospels for “cleansing” a leper (Matt. 8:2; Luke 4:27; etc.), and elsewhere for cleansing from sin or from the guilt of sin (2 Cor. 7:1; Eph. 5:26; Heb. 9:14; etc.). The cleansing to which John here refers is not that which occurs with first repentance and confession, at the beginning of the Christian walk, and which precedes the fellowship. The cleansing here spoken of continues throughout the earthly life, and is part of the process of sanctification (see on Rom. 6:19; 1 Thess. 4:3). None but Christ has ever lived a sinless life (see on John 8:46; 1 Peter 2:22); so men continually need Christ’s blood to cleanse them from their sins (see on 1 John 2:1, 2).

The writer includes himself among those who need this cleansing. Those who walk nearest to God will, in the glory of His light, be most conscious of their own sinfulness (ch. 1:8, 10; AA 561, 562; GC 469–473).

All sin. Rather, “every sin,” that is, every type and manifestation of sin. For comment on “sin” see on ch. 3:4.

8. If we say. See on v. 6.

We have no sin. John does not state whether there were some who made a public claim to perfection or whether the words were spoken only in the heart, but he is aware of the existence of the claim and shows its danger. His use of the present tense shows that these self-reliant ones were claiming a present and continuing righteousness to which they had not, in fact, attained. They did not deny having sinned in the past, but now said, literally, “Sin we are not having.” In this respect they form a contrast to the genuinely righteous, who acknowledge their sinfulness and need for cleansing (v. 7). Christ alone could claim to be without sin (see on v. 7). For comment on “sin” see on ch. 3:4.

We deceive ourselves. See on Matt. 18:12. Since we are deceiving ourselves, we cannot blame anyone else. Since a claim to be without sin is an exaltation of self, a resuscitation of the old man, an act of pride and therefore of sin, it is a self-contradictory claim that is made only by one who is self-deceived. Unwilling to admit its own sinfulness, the deceitful human heart invents countless ways to protest its innocence. Only the penetrating power of the Word of God can reveal the true state of the heart, and then, only when the mind is willing to receive the revelation (Jer. 17:9; Heb. 4:12).

Truth is not in us. See on v. 6. The writer again follows a positive statement with its opposite in the negative (cf. vs. 5, 6). He who deliberately rejects right and accepts an untruth, especially an untruth that makes him feel superior to others and independent of the Saviour, can never be sure that he will ever again be willing or able to discern the difference between right and wrong (cf. on Matt. 12:31). Unless there is an early return to the former humble walk in the rays of the revealing light of truth, such a soul has turned aside into a path that can end only in condemnation and death. However penetrating may be the knowledge of other aspects of truth, an error here will render all other knowledge useless.

9. Confess. Gr. homologeoµ, “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 legoµ, “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. aphieµmi, 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.

10. We have not sinned. This is the third and most specific spurious claim to holiness (see vs. 6, 8). Verse 6 records the false claim to fellowship with God while walking in darkness. This is an easy claim to make but often a hard one to refute. Verse 8 states the claim to a sinless heart, which again would be hard to prove or disprove. Here, however, John implies that some claim not to have committed any sinful acts. But such a claim is untrue, for all have sinned (Rom. 3:23). Inasmuch as the epistle is addressed to Christians, who, presumably, would have been aware of sin, John clearly refers to conduct after conversion.

Make him a liar. The consequence of the claim to sinlessness is set forth according to the pattern followed in vs. 6, 8, where the results are expressed both positively and negatively, but here more serious terms are used. A false claim to fellowship makes us liars (v. 6), a claim to have no sin means that we are leading ourselves astray (v. 8), but a claim not to have sinned makes God a liar. Not that any man’s assumption can affect the divine perfection, but if the claim were true it would contradict the plain declarations of God’s Word.

His word. The reference is not to Christ, the living Word, but to the written or spoken word of God as the vehicle through which His truth (v. 8) is conveyed. This Word is truth (John 17:17), and cannot dwell in those who are contradicting its plain statements. If men will not accept the witness of God, if they deny the validity of His description of their condition, they are shutting out His Word, and can no longer have it abiding in their hearts.

The inspired Word is God’s ordained means of revealing to a man his true condition and of saving him from being deluded into thinking himself sinless. Every Christian, therefore, should be a diligent student of the Word. The truths of the Bible should be committed to memory, and the mind thus fortified with the life-giving Word. Its precious promises will provide support in times of trial and difficulty, and its instruction in righteousness will lead us to the Saviour and prepare us to receive His holy character (2 Tim. 3:16, 17). With the Word of God thus hidden in our hearts we will no longer willfully sin against Him (Ps. 119:11), but there will still be no claim to complete sanctification (cf. GC 618, 619).

Ellen G. White comments

1 AA 555; DA 340; PK 223; SL 70; 6T 90

1–3AA 568; MH 461; 8T 321

1–77T 286

2 AA 544; COL 43; CT 435; DA 250; Ed 84

3 AA 555; DA 340; PK 223; SL 70; 6T 90

5 Ev 284; GC 476; 1T 405; WM 79

5–73T 528

6–8SL 69

7 AH 207; CT 156; GC 74; GW 161; MB 115; MH 90; PK 320; TM 211, 517; 1T 409; 3T 361, 436, 464, 476; 4T 625; 5T 254; 8T 193; 9T 24

8 LS 84; SL 7, 51

8–10AA 562

9 9AA 552, 566; COL 158; DA 266, 806; MB 116; MH 123, 182, 229; SC 41; TM 147; 5T 641; WM 152