If we say we have not sinned, we make Him out to be a liar, and His word is not in us.If we say that we haven’t sinned, we make him a liar, and his word 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 say that we have not sinned, we make him a liar, and his word is not in us.
4 sermons cite this verse
… John goes on to mention two ways in which the faith of those who left differed from the Christians who remained. So listen to this. The first one is found in 1 John 1, verses 8-10. I'd love for you to read this together. Just follow it. Follow me along. Follow along with me. 1 John 1, 8 through 10. He says, if we claim we don't have any sin, we deceive ourselves and the truth is not in us. But if we confess our sin, he is faithful and just to forgive us our sins and cleanse us from everything we've done wrong. If we claim we have never sinned, we make him a liar and his word is not in us. So reading between the lines, it appears as though there was a group within the church who claimed that they no longer had sin. Maybe they never had sin. They didn't feel like they were sinners. There's nothing wrong with me. I'm not a sinner. And if you're not a sinner, then you don't need a savior. If you're not a sinner, then you think you're pretty perfect. …
Thank you, God, for your word. What we just read, the first chapter, the first 10 verses of this book, is essentially the book in miniature. Now, to understand that, let me back up. Out of all the 66 books of the Bible, 1 John is very unique for a number of reasons. One is it is written by the oldest person who, at the time they wrote a New Testament book, penned it. The author is pushing as many as 95 years of life, which is amazing. Go John, right? That's incredible. The year is 95 AD, give or take a few years in either direction. So it's the end of the first century. So to anchor that in your mind, Jesus Christ died and rose somewhere around 33 AD, a few years, give or take on the other side. And now it's only some 60 years later that this book is being written. And it is one of, if not the last book of the New Testament to be written. The one with the pen in his hand is John, the same John who in his youth was nicknamed a son of thunder by Jesus and was one of the two who were called Boanerges, Him and his brother James, they were not only apostles, but they were two of the inner circle, which was Peter, James, and John, who didn't just get to see Jesus' ministry. They had a front row seat, bro. They got to go with him to the stuff that even the other disciples couldn't go to. …
17. “But does not St. James directly contradict this? His words are, ‘In many things we offend all, (Jas. 3:2:) And is not offending the same as committing sin?” In this place, I allow it is: I allow the persons here spoken of did commit sin; yea, that they all committed many sins. But who are the persons here spoken of? Why, those many masters or teachers whom God had not sent; (probably the same vain men who taught that faith without works, which is so sharply reproved in the preceding chapter;) [Jas. 2] not the Apostle himself, nor any real Christian. That in the word we (used by a figure of speech common in all other, as well as the inspired, writings) the Apostle could not possibly include himself or any other true believer, appears evidently, First, from the same word in the ninth verse: — “Therewith,” saith he, “bless we God and therewith curse we men. Out of the same mouth proceedeth blessing and cursing.” [Jas. 3:9] True; but not out of the mouth of the Apostle, nor of anyone who is in Christ a new creature. [2 Cor. 5:17] Secondly, from the verse immediately preceding the text, and manifestly connected with it: “My brethren, be not many masters,” (or teachers,) “knowing that we shall receive the greater condemnation.” “For in many things we offend all.” [Jas. 3:1] We! Who? Not the Apostles, not true believers; but they who know they should receive the greater condemnation, because of those many offences. But this could not be spoke of the Apostle himself, or of any who trod in his steps, seeing “there is no condemnation to them who walk not after the flesh, but after the Spirit.” [Rom. 8:2] Nay, Thirdly, the very verse itself proves, that “we offend all,” cannot be spoken either of all men, or of all Christians: For in it there immediately follows the mention of a man who offends not, as the we first mentioned did; from whom, therefore, he is professedly contradistinguished, and pronounced a perfect man. …
3. In the preface he describes the authority by which he wrote and spoke, (1 John 1:1–4, ) and expressly points out the design of his present writing. To the preface exactly answers the conclusion of the Epistle, more largely explaining the same design, and recapitulating the marks of our communion with God, by, “we know,” thrice repeated. (1 John 5:18–20.) 4. The tract itself treats, First, severally, of communion with the Father; (1 John 1:5–10; ) of communion with the Son; (1 John 2 and 3; ) of communion with the Spirit. (1 John 4.) Secondly, conjointly, of the testimony of the Father, Son, and Holy Ghost; on which faith in Christ, the being born of God, love to God and his children, the keeping his commandments, and victory over the world, are founded. (1 John 5:1–12.) 5. The recapitulation begins, (1 John 5:18, ) “We know that he who is born of God,” who sees and loves God, “sinneth not,” so long as this loving faith abideth in him. “We know we are of God;” children of God, by the witness and the fruit of the Spirit; “and the whole world,” all who have not the Spirit, “lieth in the wicked one.” They are, and live, and dwell in him, as the children of God do in the Holy One. “We know that the Son of God is come, and hath given us” a spiritual “understanding, that we may know the true One,” the faithful and true witness. “And we are in the true One,” as branches in the vine. “This is the true God, and eternal life.” …