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essay: 1Jn 1:1-10 Corrected Translation / with Notes

January 14, 2014

1Jn 1:1-10 Corrected Translation / with Notes

Translation
1 John 1:1 What [incarnation of Jesus Christ] was from the beginning [virgin birth of Jesus Christ in hypostatic union], What we [the apostles and their team] have heard [1st advent teachings from Christ himself: oral tradition before the written Word], What we have seen with our own eyes [confirming the reality of the physical body of Christ], What we have observed and our hands have touched [after the resurrection and ascension], concerning Whom [Jesus Christ] is the Word of life [Jesus Christ is the Logos, the Originator of doctrine],
1 John 1:2 (and the Life [incarnate Christ] was revealed [revelation of God to Israel], in fact, we [the apostolic and resident witnesses] have seen [empirical observation] and have testified [in courtrooms] and have proclaimed to you [John’s non-resident congregation] that eternal Life [Jesus Christ], Who was face-to-face with the Father [eternal sonship] and was revealed [by oral tradition and Scripture] to us),
1 John 1:3 What [reference to the kenosis and hypostatic union of Jesus Christ] we have seen [they had observed the humanity of Christ on earth with their own eyes] and heard [they heard His teachings from His Own lips], we are now reporting [putting the listeners into the frame of mind where they could also be present to witness things firsthand] to you [non-resident Christians], so that you also [those with non-face-to-face teaching may have fellowship just like those who have face-to-face teaching] might have [subject to your volition] fellowship [non-face-to-face] with us [those who have the privilege of geographical, face-to-face teaching]. Furthermore, in fact, our [true, collective] fellowship 2
[through private confession of sin to God and the resultant filling of the Spirit] is with our Father and with His Son, Jesus Christ.
1 John 1:4 As a matter of fact, we [John and his resident congregation] write these things [doctrines of Christ] to you [those in John’s non-resident congregation], so that our [both resident and non-resident] inner happiness [from supergrace status] might be completed [communicating Truth to other believers, while in fellowship with Christ, can spur your spiritual growth and inner happiness from supergrace to ultra-supergrace: a completed edification complex of the soul].
1 John 1:5 And this is the message which we [members of John’s resident congregation who saw Christ firsthand] have heard from Him [Jesus Christ in the flesh] and have communicated [as messengers] to you [non-resident members], that God is [by analogy] light [divine essence] and there is no, not any, darkness [analogy for Satan’s essence] in Him [no compromise between God’s system and Satan’s system].
1 John 1:6 If we contend that we have fellowship with Him [living in the sphere of light], but we keep on walking [ordering our behavior] in the sphere of darkness [exiting the sphere of light through sin on a continual basis], we keep on lying to ourselves [divorced from reality] and are not making it a practice to live the Truth [divine standards of virtue, honor, integrity],
1 John 1:7 But if we keep on walking in the sphere of light [inside the operational divine dynasphere] as He [Jesus Christ] was in the sphere of light [inside the prototype divine dynasphere], we keep on having fellowship [being in the sphere of light is the same thing as being in fellowship] with each other [our reciprocal relationship as Christians is based on residence and function inside the divine dynasphere rather than the function of our sin natures], and the blood [representative analogy for the spiritual death of Christ on the cross] of Jesus, His [the Father’s] Son, keeps on cleansing [temporary purification] us [those who acknowledge their sins and are walking in the light] from every sin [not the imputed sin from Adam, but every sin we commit that destroys our walk in the light, our fellowship with Christ and therefore each other].
1 John 1:8 If we contend that we do not have a sin nature [perfectionism and its eradication of sin heresy: the conclusion of self-righteous, arrogant ascetics], we are deceiving [deluding] ourselves and the Truth [hamartiology: the doctrine of sin] is not residing in us [darkness: blackout of the soul].
1 John 1:9 If we acknowledge [cite, name] our sins [mental, verbal or overt], He [God the Father through our only intermediary, Jesus Christ] is faithful [trustworthy] and just [integrity] so that He forgives [cancels] our sins and cleanses us [temporary purification] from every category of unrighteousness [unknown sins, human good and evil].
1 John 1:10 If we contend [assert] that we have not sinned [claiming sinless perfection], we [deluded believers in the cosmic system] keep on making Him a liar [fighting God in self-3
righteous arrogance] and His Word [especially hamartiology] is not in us [fighting self with negative volition towards doctrine].

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1 John 1:5 corrected translation
“And this is the message which we have heard from Him and are communicating to you, namely, that God is light and there is absolutely not any darkness in Him.”

Explanation:

1.  “And this is the message which we have heard from Him”
a.  In the previous statement John said “we write these things.”  John continues with one of the most important things he learned from the human life of our Lord.
b.  What John and others heard from our Lord Jesus Christ during His incarnation is the message he has taught all his life and is teaching again now.
c.  Jesus Christ personally taught this to John during His life on earth and John has been teaching the same message throughout his ministry.
d.  This message was taught by our Lord and mentioned by John in his gospel: Jn 3:19-21;
Jn 8:12; Jn 9:5; Jn 12:35-36.

2.  “and are communicating to you,”
a.  John adds that he has previously taught this doctrine to his congregation.
b.  This appears to indicate that John wrote the gospel prior to this epistle.
c.  However, regardless of which of the two works were written first, the point is that John taught this information, which is contained within the gospel, to the believers in the churches of Asia.
d.  John communicated this message both verbally and in writing.  The written portion is declared at the beginning of his gospel, Jn 1:4-9, “In Him was life, and the life was the Light of men.  The Light shines in the darkness, and the darkness did not comprehend it.   There came a man sent from God, whose name was John.  He came as a witness, to testify about the Light, so that all might believe through him.  He was not the Light, but he came to testify about the Light.  There was the true Light which, coming into the world, enlightens every man.”

3.  “namely, that God is light”
a.  This is the key point of this verse.
b.  The title “God” used here refers to the Lord Jesus Christ.
c.  The Lord Jesus Christ is the light of the world.  The world is Satan’s kingdom and is a kingdom of darkness.  It is called the cosmic system.
d.  Jesus Christ came into Satan’s cosmic system to bring the message of God, the life of God (eternal life), and the spiritual life of God.  All three of these things compose “the light.”  This is understood by comparing John’s writings concerning the light and statements by our Lord Himself.  The title ‘the Light’ is used throughout John’s gospel referring to Jesus Christ in hypostatic union during His incarnation.
(1)  Jn 1:5, “The Light shines in the darkness, and the darkness did not comprehend it.”
(2)  Jn 1:7-8, “He came as a witness, to testify about the Light, so that all might believe through him.  He [John the Baptist] was not the Light, but he came to testify about the Light.”
(3)  Jn 3:19-21, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.  For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.  But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.”
(4)  Jn 8:12, “Then Jesus again spoke to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.’”
(5)  Jn 9:5, “While I am in the world, I am the Light of the world.”
(6)  Jn 12:35, “So Jesus said to them, ‘For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes.  While you have the Light, believe in the Light, so that you may become sons of Light.’  These things Jesus spoke, and He went away and hid Himself from them.
e.  John will introduce a new concept of ‘the light’ in this letter.  The title of ‘light’ will be used for the prototype spiritual life of our Lord Jesus Christ in hypostatic union, which is continued in the Church Age as the operational spiritual life we have.
(1)  1 Jn 1:7, “but if we walk in the light [the spiritual life of the Church Age] as He Himself is in the light [the spiritual life of the God-man], we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.”
(2)  1 Jn 2:9-10, “The one who says he is in the light [the spiritual life of the Church Age] and yet hates his brother is in the darkness [Satan’s cosmic system] until now.  The one who loves his brother abides in the light [the spiritual life] and there is no cause for stumbling in him.”
f.  ‘God is light’ refers here to the spiritual life of the Church Age.  Jesus Christ incarnate is the Light.
g.  ‘The light’ which our Lord brought to the world was a new, unique spiritual life, never before seen on earth.
h.  It was a spiritual life dependent upon the power of the Holy Spirit and the power of Bible doctrine combined into one single sphere of power for the execution of a unique spiritual life.
i.  ‘The Light’, Jesus Christ, brought ‘the light’, the spiritual life into the world, so that the world might see the light in the midst of Satan’s kingdom of darkness.
j.  Jesus Christ was the personification of the eternal spiritual life or spirituality of the Trinity.
k.  Our Lord brought to light the eternal light or spiritual life of God.
l.  The fact that God is light is also alluded to by Paul in 1 Tim 6:16, “the unique One having immortality, dwelling in unapproachable light…”

4.  “and there is absolutely not any darkness in Him.”
a.  The last phrase explains and qualifies this unique spiritual life.  The unique spiritual life is the one in which our Lord lived His entire human life here on earth in sinless perfection.
b.  There are three areas of darkness in Satan’s system: sin, human (or creature) good, and evil.
c.  Our Lord had nothing to do with any of these system’s of action during His function as the Light in the system of light provided by God.
d.  Our Lord depended instead upon the power of the Holy Spirit rather than power of sin, creature good, and evil.
e.  Our Lord depended upon the power of the word of God rather than the power of sin, creature good, and evil.
f.  The spiritual life or light of our Lord’s human life on earth was absolutely perfect, which meant that not even one tiny bit of darkness came into His thinking, His soul, His decisions, or His actions.
g.  Had any darkness been found in Him, then He would have been disqualified by God the Father from ever going to the Cross.  However, since he was not disqualified from going and did in fact go to the Cross, it is obvious that absolutely not any darkness was found in Him.
h.  This concept is also taught by Peter in 1 Pet 2:21-24, “For you see, you were called for this reason because Christ also suffered as a substitute for you, leaving behind an example for your benefit, in order that you may follow in His footsteps, Who committed no sin, nor was deceit found in His mouth, Who, though He kept on being abused verbally did not return verbal abuse, though suffering He kept on not threatening, but He kept on committing His cause to the One who judges righteously, Who carried our sins Himself in His body on the wood, in order that, having died with reference to our sins, we might live in the sphere of His righteousness, through Whom you were healed by His wound.”
i.  Our Lord was never once influenced by Satan’s systems of thought or behavior.  He was never influenced to do any good apart from the power of the Holy Spirit.  He was never influenced even once to commit any act of evil.  He never once claimed to do anything from His humanity apart from the power and help of God the Holy Spirit.
j.  He never had an arrogant thought or arrogant moment in His life.

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1 John 1:6 corrected translation
“If we say [to others or think to ourselves] that we have fellowship with Him and yet keep on walking in darkness [the cosmic system], we are lying and are not practicing the truth.”

Explanation:

1.  “If we say [to others or think to ourselves] that we have fellowship with Him”
a.  John continues with a third class condition sentence, in which he introduces a hypothetical situation, which is actually a reality.  But instead of presenting the problem of some believers within and outside of his congregation as a reality, he presents the situation as a hypothetical case.  This is done in an attempt to maintain their objectivity by trying to prevent them from taking offense at what he is about to say.
b.  There are two ways of looking at this statement.  We can either look at it as a the potential statement of what a believer might say to someone else or what they might say to themselves.  It doesn’t matter which way we look at it, the principle remains the same.  Some believers will brag to others about their fellowship with Christ, when in fact they are living their spiritual life in the darkness of Satan’s cosmic system.  Other believers will be smart enough to say nothing to others, but will still lie to and deceive themselves about their true spiritual situation.
c.  We are dealing here with a believer in perpetual carnality as described by the next phrase ‘keep on walking in darkness’.  However, this carnal believer contends or alleges that they are in fellowship with the Lord Jesus Christ.
d.  The fact that the believer is expected to be in fellowship with the Lord Jesus Christ is also taught by Paul in 1 Cor 1:9, “God is faithful, by means of Whom you were called for the purpose of fellowship with His Son, Jesus Christ our Lord.”
e.  Our fellowship with Christ is dependent upon our fellowship with God the Holy Spirit.  Our fellowship with the Holy Spirit is dependent upon executing the will of God.
f.  When we do what God wants, then we are in fellowship with the Father, Son, and Holy Spirit.
g.  Some of the believers to whom John writes were telling themselves and/or others that they were doing the will of God, when in fact they were not.  They were living a lie and deceiving themselves.

2.  “and yet keep on walking in darkness [the cosmic system],”
a.  In contrast to saying that they were in fellowship with God, these believers behave in an entirely different manner.  They are living their spiritual life with no regard for the desires of God, as if they are still unbelievers.
b.  Walking in darkness is living one’s life under the control and authority of Satan’s system.
c.  Walking in darkness is living within the sphere of the doctrine of demons of 1 Tim 4:1.
d.  Walking in darkness is the lifestyle of reversionism, Christian degeneracy, and perpetual carnality.
e.  “Darkness” is common in John as a metaphor for the state of sinners:#
(1)  Jn 8:12, “Then Jesus again spoke to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.’”
(2)  Jn 12:35, “So Jesus said to them, ‘For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes.’”
(3)  Jn 12:46, “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.”
(4)   1 Jn 2:8- 9, “On the other hand, I have written a new mandate to you, which is true doctrine in Him and in you, because the darkness [cosmic system] is passing away, and the true light [Bible doctrine] is already shining [in your soul].  When anyone contends that he is in the light [spiritual life], and hates his fellow believer, he is in darkness [cosmic system] until now.”
(5)  Jn 1:5, “The Light shines in the darkness, and the darkness did not comprehend it.”
(6)  1 Jn 2:11, “But when anyone hates his fellow believer, he is in darkness [cosmic system] and he walks in darkness [residence and function in cosmic system], and he does not know where he is going because the darkness has blinded his eyes.”
f.  The noun SKOTOS is used metaphorically, of moral and spiritual darkness:
(1)  Mt 6:23b, “If then the light that is in you is darkness, how great is the darkness!
(2)  Lk 1:79, “To shine upon those who sit in darkness and the shadow of death, To guide our feet into the way of peace.”
(3)  Lk 11:35, “Then watch out that the light in you is not darkness.”
(4)  Jn 3:19, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.”
(5)  Acts 26:18, “to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.”
(6)  2 Cor 6:14, “Stop becoming mismatched with unbelievers.  For what sort of sharing [occurs] between righteousness and lawlessness or what sort of fellowship [does] light [have] with darkness?”
(7)  Eph 6:12, “because our warfare is not against blood and flesh but against rulers [demon general officers], against authorities [demon officer corps], against world rulers of this darkness [demon ambassadors], against the spirit forces of evil in the heavenlies [rank and file demons].”
(8)  Col 1:13, “[The Father] who has delivered us from the authority [power, domain] of darkness and transferred us into the kingdom of the Son of His love,”
(9)  1 Thes 5:4-5, “But you, brethren, are not in the sphere of darkness, so that the day overtakes you as a thief.  For you are all sons of the light and sons of the day.  We are not in the night nor in the darkness.”
(10)  1 Pet 2:9, “You are the elect people, the royal priesthood, the holy nation, the people for the purpose of possession, in order that you might proclaim the virtues of Him who called you from darkness into His wonderful light.”
g.  The noun is used by metonymy (the use of the name of one object or concept for that of another to which it is related, or of which is a part), of those who are in moral or spiritual darkness, Eph 5:8, “For you were once in the status of darkness [spiritual death], but now you are light in the Lord.  Begin walking as children of light.”
h.  The noun is used of evil works:
(1)  Rom 13:12, “The night is far gone, and the day is approaching.  Therefore, let us lay aside the works of darkness and let us put on the armor of light.”
(2)  Eph 5:11, “also you [members of the congregation] stop participating in the useless deeds of darkness, but instead even you [pastors] expose [and expound] it [Christian degeneracy and its result].”
i.  The noun is used of the evil powers that dominate the world, Lk 22:53, “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours.”#

3.  “we are lying and are not practicing the truth.”
a.  This is the apodosis or conclusion of John’s conditional sentence.  If the conditions previously stated are true, then the result is that the believer is lying.
b.  The believer is lying to two very important people:  himself and God the Holy Spirit.
c.  The fact a believer can lie to the Spirit is mentioned in Acts 5:3, “But Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?’”
d.  The believer in perpetual carnality is lying to themselves about being in fellowship with God.  They are also lying to the Holy Spirit that they are in fellowship with Him.
e.  Living in Satan’s cosmic system means thinking and acting like Satan.  This means that the believer will lie to himself and lie to others.  He follows the pattern of Satan mentioned in Jn 8:44, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.”
f.  The believer in perpetual carnality is also not practicing what the truth of the word of God teaches us.
g.  The believer in perpetual carnality does not have the truth in him.  He is negative to the teaching of God’s Word, and therefore, has no doctrine circulating in his stream of consciousness.
h.  Since a man practices what he considers as truth in his life (even when what he considers as truth is really a lie), the carnal believer practices the ‘truths’ of the cosmic system.
i.  This is why the carnal believer is commanded to stop lying to himself, to others, and to God as per Col 3:9, “Stop lying to one another, since you stripped off the old man [old sin nature] together with his practices.”
j.  The motivation for lying against the truth is the arrogance complex of sins, Jam 3:14, “But if you keep on having bitter jealousy and selfish ambition in your heart, and you do, stop boasting and lying against the truth.”
k.  However, the believer living the spiritual life of the Church Age practices the truth of God’s Word as it has been revealed to him and believed by him, as mentioned in Jn 3:21, “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.”

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1 John 1:7 corrected translation
“But if we keep walking in the light [function in the spiritual life] as He is in the light, we keep on having fellowship with each other, because the blood of Jesus, His Son, purifies us from all sin.”

Explanation:

1.  “But if we keep walking in the light [function in the spiritual life] as He is in the light,”
a.  John now sets up a contrast between the believer who keeps on walking in the darkness of Satan’s cosmic system (out of fellowship with God) and other believers who keep on walking in the light, which is the opposite of walking in the darkness.
b.  If walking in darkness is living in Satan’s system on this earth, then walking in the light is living in God’s system on this earth.
c.  Therefore, walking in the light is living the spiritual life that God has designed, tested, proven reliable, and provided for all Church Age believers.
d.  “The light” is therefore a metaphor for the spiritual life of the Church Age, which was first tested and proven reliable by our Lord Jesus Christ during His incarnation.
e.  Walking in the light refers to living this spiritual life, which God has provided for us.
f.  John’s point here is that we are expected to live the same spiritual life that our Lord lived, “as He is in the light.”
g.  Notice that John doesn’t say “as He was in the light,” because this would imply that our Lord is no longer living this spiritual life.
h.  However, the humanity of our Lord Jesus Christ is still living this spiritual life and will do so perpetually.  There will never be a time in all eternity future that our Lord Jesus Christ in hypostatic union will not be in fellowship with God the Father and God the Holy Spirit in His humanity.  His deity has always been and will always be in fellowship with the deity of the other members of the Trinity.
i.  Jesus Christ walked in the light in His true humanity for the entire duration of His incarnation.
j.  Our Lord is continuing to walk in the light in His true humanity right now in heaven at the right hand of the Father.
k.  Our Lord will continue to walk in the light at the Second Advent and throughout the entire period of His millennial reign on earth.
l.  Our Lord will walk in the light in His true humanity forever in the eternal state, and we shall walk with Him.
m.  Walking in the light is a potential for us during our earthly life now because we still have an operational sin nature, which tempts us constantly to walk in darkness.
n.  Walking in the light will be an unbreakable, continuous experience for us after death, when we no longer have an operational sin nature.  This will be true both in our interim body in heaven, while we are awaiting our resurrection body, and of course after we receive our resurrection body.
o.  We will walk in the light with Christ throughout His entire millennial reign on earth.
p.  We will walk in the light for all eternity with Christ in the eternal state.
q.  Walking in the light means learning and living the spiritual life that God has designed for us as Church Age believers.
r.  We can only learn about the spiritual life through the teaching of God’s Word.  We can only live the spiritual life through the application of those principles we learn from God’s Word about the spiritual life.
s.  Our Lord had to learn and live the spiritual life that God the Father provided for Him through the ministry of God the Holy Spirit and we are expected to do likewise.

2.  “we keep on having fellowship with each other,”
a.  When we learn and live the same spiritual life that our Lord lives, then we keep on having fellowship with one another.
b.  It is possible for believers to have fellowship with each other.
c.  That fellowship is not doing things together.  That fellowship is clearly defined here as “walking in the light.”
d.  I have just defined the meaning of “walking in the light” in the previous set of principles.  Therefore, having fellowship with each other is synonymous with and a by-product of walking in the light.
e.  Having fellowship with each other means learning and living the spiritual life.
f.  We have fellowship with each other when we gather together as royal family for the teaching of the word of God.
g.  We have fellowship with each other when we apply the doctrine we have learned in the execution of the spiritual life.
h.  “Walking in the light” demands being filled with or influenced by God the Holy Spirit.
i.  Being filled with the Spirit permits us to live in harmony with each other, just as we are in harmony with God.
j.  Our fellowship is with all three members of the Trinity.
(1)      2 Cor 13:14, “the fellowship of the Holy Spirit be with all of you.”  Compare Phil 2:1-2, “and if there is any fellowship with the Spirit…”
(2)  1 Cor 1:9, “you were called into fellowship with His Son, Jesus Christ our Lord.”
(3)  1 Jn 1:3, “Furthermore, our fellowship [is] also with the Father and with His Son, Jesus Christ.”
k.  Our fellowship is also with all other members of the royal family of God.
(1)      There is a false doctrine of “Christian fellowship” that assumes and teaches that Christians must have social life with other Christians.
(2)  This false doctrine is a substitute and satanic counterfeit for true fellowship with God.
(3)  How can we ever assume that loving God the Father, loving God the Son under occupation with Christ, and fellowship with the Holy Spirit be set aside for a lot of nonsense called ‘Christian fellowship’ or social life with Christians?
(4)  Too many believers assume this erroneous concept because there is no organization of their life and thinking around Bible doctrine.  Therefore, they have no focus on invisible God.  All their focus is on turning churches into Christian country clubs.
(5)  So called “Christian fellowship” may be nice and entertaining, but it is not the Christian way of life.  So learn to distinguish between fellowship with God and so-called Christian fellowship, which is nothing more than having social life with Christians.
(6)  The false doctrine of “Christian fellowship” is no substitute for fellowship with God.
(7)  Assembling with other believers in a local church or its equivalent is for the purpose of encouragement through the perception of Bible doctrine and worship of God.  The command to not forsake the assembling of yourselves together in Heb 10:25 is talking about learning Bible doctrine in the company of other believers.  Your Christian fellowship with other believers is inconsequential.  It is your fellowship with God that counts.  The purpose of assembly worship is the function of post salvation epistemological rehabilitation through the momentum from metabolized doctrine, to execute and fulfill the will and plan of God for your life.
(8)  True Christian fellowship means both parties (believers) being in fellowship with God and living or working with each other based upon the virtue and values of the spiritual life.
(9)  Believers can be in fellowship with other believers even when they are isolated for some reason.  For example, John was in total fellowship with his congregations even though he was separated from them on the island of Patmos and could only send letters.  John did not have to be with them to be “in fellowship with them.”
(10)  Many believers cannot assemble for Bible doctrine and encouragement from the word of God.  They are isolated because of geographics, handicaps, illness, lack of transportation or many other reasons.  However, they are not violating the command of Heb 10:25.  Bible doctrine is the purpose of “assembling yourselves together,” and believers can and do learn Bible doctrine alone.  When a believer is learning doctrine, they are in effect “assembling themselves” together with other like-minded believers.  While some believers are isolated from Christian fellowship, they are not isolated from the communication of Bible doctrine.  God always supplies correct and accurate doctrine for positive believers.  Positive volition will not be denied by God.  For some positive believers, doctrine is provided through face-to-face teaching in a local church.  For others, doctrine is communicated through tapes, audio, video, books, radio, the internet, etc.
(11)  The demands of legalistic Christians that other believers assemble with them is impossible for some believers.  This can be caused by illness, handicap, or lack of accurate teaching in a town.  While the isolated Christian cannot assemble himself with other believers, he still fulfills the concept of Heb 10:25 through his daily perception of doctrine on tapes, video, audio, or other modern devices.  Not everyone’s right pastor is located in the same geographical location.  All too often, the supply of accurate Bible teaching for the demand of positive volition cannot be provided in a given geographical location.  Therefore, the fulfillment of Heb 10:25 occurs through some other form of technology.
(12)  Christian fellowship or social life with other believers at best is a result of taking in doctrine, whether you assemble with other believers or get it on your own in isolation.  However, Christian fellowship is not possible for isolated believers due to their geographical location, military service, illness, handicaps, or a job that conflicts with Bible class time.  But that doesn’t mean they cannot grow.  It means that other ways must be a substitute for assembling so they can learn doctrine.  In fact, being deprived of Christian fellowship may be just the blessing they need to get a good start in doctrine before they come into contact with other believers.
(13)  Often positive believers will not assemble in a local church because of false doctrine or wrong emphasis.  These people are not wrong as others say; they are right.  For a believer who is positive, Bible doctrine is never denied.  Bible doctrine is denied to no believer.  Positive believers can have Bible doctrine, but often they cannot have Christian fellowship.
(14)  Christian fellowship is nice to have if there is no legalism involved, but Christian fellowship cannot advance the believer in God’s plan, purpose, or will for his life.  If you have to ever make a choice between fellowship or doctrine, you better choose doctrine or you will be the loser.
l.  There are disadvantages to so-called “Christian fellowship.”
(1)  Christian fellowship can cause the establishment of wrong priorities through interaction with confused believers, a case of the weak controlling the strong.
(2)  Christian fellowship is a distraction from Bible doctrine through preoccupation with friendship or romance.  Some use Christian fellowship as a dating bureau and marriage pool.
(3)  Christian fellowship becomes the basis for the acquisition of legalism through association with legalists.
(4)  Christian fellowship becomes the basis for involvement in antinomianism through association with promiscuous believers.
(5)  Some use Christian fellowship to pacify their loneliness without ever solving the problem of loneliness.
(6)  Christian fellowship can lead to acquiring erroneous views of Bible doctrine through false teaching.
(7)  If you have fellowship with Christians who have their eyes on self, you will quickly get your eyes on yourself.  Arrogance cannot learn doctrine.
(8)  One of the dangers of so-called Christian fellowship is described in 2 Tim 4:3-4, “For there will be a time when they [reversionists] will not endure [put up with, tolerate] correct teaching, but according to their own lusts they will accumulate to themselves [false] teachers, because of itching ears.  In fact, on the one hand they will continue to turn away their ear from the truth, but on the other hand they will be turned aside toward myths [stories, legends].”  They are further described in 2 Tim 3:2-5, “For men shall be lovers of self, lovers of money, braggarts, arrogant ones, slanderers, disobedient to parents, ungrateful ones, unholy ones, unfeeling ones without normal affection or capacity for love, implacable ones, malicious accusers, without self-control, brutal, haters of divine and moral good, traitors, thoughtless, having become puffed up with pride, lovers of pleasure rather than lovers of God, holding to an external form of respect for God [the spiritual life] but having disregarded its power; in fact turn away from (avoid) these people.”
(9)  Obviously, fellowship with these categories of Christians would be detrimental to the spiritual life of the believer.  On the other hand, true Christian fellowship can be wonderful.   Whether fellowship is detrimental or wonderful does not depend upon the fellowship as such, but upon your ability to discern virtue wherever it is.  Neither legalism nor lasciviousness is virtuous.
(10)  If you have fellowship with positive believers who have virtue, integrity, and who recognize the privacy of your priesthood and yet can have a wonderful relationship with you, you will make some of the greatest friendships in this life.  The advantage of such friendships is that you are not depending on them; you’re depending on the Lord.  When you are not depending on people and still have relationships with them, then you are in spiritual self-esteem.  As a result, you never feel threatened by them.  Then you don’t get upset if the relationship goes bad, because you are depending on the Lord, and your fellowship with the Lord takes care of that.
(11)  Christian fellowship is nice to have if there is no legalism, antinomianism, or apostasy.  However, Christian fellowship cannot advance the believer in God’s plan, purpose, or will for his life.
(12)  So if you get together with people in order to gain their approbation, to get something from them, or to be admired by them, you will be mixed-up for the rest of your life.  But if you have a fantastic and wonderful relationship with God, you can have fantastic happiness and blessing either in the company of other people or without the company of other people.
(13)  Social life can be a very refreshing interlude, as it was designed to be under the right circumstances.  True Christian fellowship is social life with like-minded Christians who are in fellowship with God, just as you must be.
(14)  However, Christian fellowship cannot replace harmonious rapport or fellowship with God through the perception of doctrine, the fulfillment of the protocol plan, and the glorification of God.
(15)  If God doesn’t provide Christian fellowship, who needs it?

3.  “because the blood of Jesus, His Son, purifies us from all sin.”
a.  John continues by giving us the one and only reason why we continue to have the opportunity to maintain fellowship with God and with each other.  This reason is none other than the substitutionary spiritual death of the humanity of Christ on the Cross in expiation and propitiation of the justice of God the Father.
b.  The phrase “the blood of Jesus” refers to His expiatory (able to make atonement) sacrifice of Himself as a substitute for us.
c.  The humanity of Christ was judged on the Cross by God the Father.  All of our sins were imputed to Him by God the Father, and then the Father judged those sins in His body on the Cross.
d.  This was the spiritual death of our Lord on the Cross while He was being judged in our place.
e.  This is also known as the saving work of Christ on the Cross, which completely satisfied the justice of God.
f.  The satisfaction of the justice of God is also called atonement or propitiation.  The atonement of the justice of God is also called expiation.
g.  The use of the word “blood as an expiatory sacrifice, especially the blood of Jesus as a means of expiation is found in:
(1)  Rom 3:25, “Whom [Christ Jesus] God [the Father] publicly displayed as the means of expiation through faith in His blood [spiritual death on the cross] for the demonstration [proof] of His righteousness because of the passing over of previously committed sins”
(2)  Eph 1:7, “by whom [Jesus Christ] we have redemption through His blood, the forgiveness of sins, on the basis of the riches of His grace,”
(3)  Heb 9:12-13, “and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.  For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,”
(4)  Heb 9:14, “how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?”
(5)  Heb 10:19, “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus,”
(6)  Heb 13:12, “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.”
(7)  Rev 1:5, “and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood.”
(8)  Rev 5:9, “And they sang a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation.’”
(9)  1 Pet 1:2, “according to the predestination of God the Father because of the sanctification from the Spirit resulting in obedience, and the sprinkling of the blood of Jesus Christ.  May grace and prosperity be multiplied toward you.”
(10)  Rev 7:14, “I said to him, ‘My lord, you know.’  And he said to me, ‘These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.’”
(11)  Rev 12:11, “And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death.”
(12)  1 Pet 1:19, “but with the precious blood of Christ as from an unblemished and spotless lamb,”
(13)  Rom 5:9, “Much more therefore, having now been justified by His blood [spiritual death on the cross], we shall be delivered by the agency of Him from the [last] judgment.”
(14)  Heb 9:20, “saying, ‘This is the blood of the covenant which God commanded you.’”
(15)  Heb 10:29, “How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?”
(16)  Heb 13:20, “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord,”
(17)  Mt 26:28, “for this is My blood of the covenant, which is poured out for many for forgiveness of sins.”
(18)  Mk 14:24, “And He said to them, ‘This is My blood of the covenant, which is poured out for many.’”
(19)  Lk 22:20, “And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood.’”
(20)  1 Cor 11:25, “In the same way He also took the cup after their eating, saying, ‘This cup represents the new covenant by means of My blood.  Do this, as often as you drink, for a reminder of Me.”
(21)  1 Cor 10:16, “The cup of consecration which we consecrate, is it not the participation in the blood of Christ?  The bread which we break, is it not participation in the body of Christ?”
(22)  Jn 6:53–56, “So Jesus said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.  He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.  For My flesh is true food, and My blood is true drink.  He who eats My flesh and drinks My blood abides in Me, and I in him.”
(23)  1 Jn 5:8, “Because there are three Who testify, the Spirit and the water [Bible doctrine] and the blood [work of Jesus Christ]; furthermore, these three have [are for] the same purpose.”
(24)  1 Cor 11:27, “Therefore, whoever eats the bread or drinks the cup of the Lord carelessly will be guilty of the body and the blood of the Lord.”#
h.  The name “Jesus” is the title of our Lord’s true humanity.  The deity of Christ could not bear the sins of the world, since deity can have nothing to do with sin.  Therefore, the humanity of Jesus Christ alone bore our sins and the sins of the entire world and was judged for them.  This is emphasized by the title “Jesus” used here.
i.  The appositional addition “His Son” is added by John to make certain there is no confusion about the fact that John understands the true humanity of Jesus to be the Son of God, which is also a title of our Lord’s true humanity.  The Son of God is the official title of a member of the Trinity.  God the Father is the official title of a member of the Trinity.  The Holy Spirit is the official title of another member of the Trinity.  John recognized the true humanity of Jesus inseparably united with the eternal deity of the Lord.
j.  The title “Son” was proclaimed by God the Father at our Lord’s baptism:
(1)  Mt 3:17, “and behold, a voice out of the heavens said, ‘This is My beloved Son, in whom I am well-pleased.’”
(2)  Mk 1:11, “and a voice came out of the heavens: ‘You are My beloved Son, in You I am well-pleased.’”
(3)  Lk 3:22, “and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, ‘You are My beloved Son, in You I am well-pleased.’”
And at His transfiguration:
(1)  Mt 17:5, “While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, ‘This is My beloved Son, with whom I am well-pleased; listen to Him!’”
(2)  Mk 9:7, “Then a cloud formed, overshadowing them, and a voice came out of the cloud, ‘This is My beloved Son, listen to Him!’”
(3)  Lk 9:35, “Then a voice came out of the cloud, saying, ‘This is My Son, My Chosen One; listen to Him!’”
(4)  2 Pet 1:17, “For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, ‘This is My beloved Son with whom I am well-pleased’”
k.  The title ‘Son of God’ is associated with the humanity of Christ in:
(1)  Acts 13:33, “that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today have begotten You.’”  Deity is not “begotten.”  Only humanity can be “begotten.”
(2)  Heb 1:5, “For to which of the angels did He ever say, ‘You are My Son, today I have begotten You’? And again, ‘I will be a Father to Him and He shall be a Son to Me’?”
(3)  Heb 5:5, “So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, ‘You are My Son, today I have begotten You’.”
l.  The spiritual death of Christ on the Cross ‘purifies us from all sin.’
(1)  The word ‘us’ refers to those who have believed in Christ.
(2)  The word ‘sin’ refers to all of our personal sins.
(3)  Purification is the act of cleansing us spiritually, so that we are qualified to receive anything and everything that God desires to give us; that is, all that He does for us at salvation and thereafter.
m.  At the moment we believe in Christ, God purifies us from all sin.
(1)  God the Father removes all our past sins and failures from us.  They are no longer counted against us.  The slate is wiped clean and God holds none of our past failures against us.
(2)  With sin removed as a barrier between us and God, all three members of the Trinity are now free to do anything for us.  Thirty-nine things are done immediately that can never be removed, changed, abrogated, or abolished.
n.  After salvation, when we commit any sin, God has designed a system whereby He can again purify us from all sin based upon this same spiritual death and judgment of the humanity of Christ on the Cross.  This system is described in verse nine, coming up.
o.  Instead of looking at our personal sins, God the Father looks at the work of Christ on the Cross as a substitute for us, and considers us righteous because our Lord Jesus Christ has paid the punishment for our sins that belonged to us.
p.  Since those sins have already been judged in Christ, they cannot be judged again in us.
q.  Therefore, having been purified by our Lord’s judgment for us, God the Father is free to impute His very own righteousness to us and declare us righteous.  This is called ‘justification’.
r.  Regeneration is a spiritual bath that removes all the dirt of personal sin from the believer the moment he or she believes in Christ.  This washing is described here in the present tense.  This present tense is a gnomic present, which means that the state or condition of purification or cleansing herein described perpetually exists.  This is eternal security.  We cannot lose our purification from sin at salvation.  It exists at the moment we believe in Christ and continues forever.  It is present now and perpetually present forever.
s.  This is also taught in the Old Testament in:
(1)  Isa 43:25, “I, even I, am the one who wipes out your transgressions for My own sake, and I will not remember your sins.”
(2)  Isa 44:22, “I have wiped out your transgressions like a thick cloud and your sins like a heavy mist. Return to Me, for I have redeemed you.”

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1 John 1:9 corrected translation
“If we admit our sins, He is faithful and righteous, with the result that He forgives us our sins, and purifies us from all wrongdoing.”

Explanation:

1.  “If we admit our sins,”
a.  John gives us another conditional sentence, which describes a general present condition throughout the Church Age that is a real probability for all of us.
b.  The subject “we” refers to all Church Age believers, but is true of all believers throughout human history as well.  The principle taught here is not unique to the Church Age, but is a universal truth for all human history.
c.  John makes a fair assumption here that believers sin after salvation.  His condition is based upon this assumption, which he knows to be true from his own personal experience as well as a the experience of other Christians and the direct statements in the word of God.
d.  The word “sins” in the plural refers to the personal sins committed by the believer after salvation.  This is not a salvation context for the unbeliever and has nothing to do with being saved.  No unbeliever is ever asked by God to acknowledge their sins in order to be saved.  That is a legalistic, heretical doctrine that comes from satanic religion.
e.  The key word for interpretation in this phrase is the word “admit/acknowledge/name.”
(1)  Believers have the option of admitting their personal sins or not.  If we do so, then God does what is described in this verse.  If we do not then we receive judgment and discipline from God.
(2)  Admitting we have done something wrong does not require emotion or feeling sorry for what we have done.  God does not ask us to feel sorry, He asks us to acknowledge to Him that we know and understand and realize that what we have done is wrong and a violation of what He wants and desires.
(3)  Naming or admitting our sins to God is a private matter between us and God.  The act of admitting described here does not say that we must do this to other believers or to a priest or to everyone in the local church.  The implication is that we must admit our sins to God.  That requires prayer, and this kind of prayer is done in the privacy of our royal priesthood.
(4)  God does not ask us to feel guilty.  We may be ashamed of ourselves, which is a good thing, because it means we still have a conscience that functions properly.  However, God is not interested in how guilty we feel.  God cannot base His forgiveness on how badly we feel.  That would be unfair and unjust to the person who does not feel badly enough.  How badly must we feel to be forgiven?  How do we know when to feel worse or feel better?  Are we to continue feeling guilty and bad for the rest of our life and never recover?  You see, our feeling has no place in God’s forgiveness.  It only confuses the issue.
(5)  Admitting we have done wrong is a matter of objectivity on our part and taking the responsibility for our actions.
(6)  Admitting our sins is judging ourselves, and judging ourselves frees the justice of God from continuing divine discipline against us.  Paul explains in 1 Cor 11:30-32, “For this reason among you many are weak and sick and a large number sleep.  But if we had been judging ourselves, we would not have been judged.  However, when we are being judged, we are disciplined by the Lord, in order that we might not be condemned with the world.”
(7)  The moment we sin, the righteousness of God demands that the justice of God judge and discipline us.  This discipline continues through the three stages of divine discipline or judgment, described by Paul as being weak, sick, and sleeping, which are metaphors for warning discipline, intensive discipline, and dying discipline.
(8)  When the believer uses the recovery procedure described here as admitting his or her sins to God (the rebound technique of bouncing back into fellowship with God), God exercises one of three options on the believer’s behalf.  God turns discipline into suffering for blessing.  All suffering for blessing is designed to accelerate spiritual growth.
(a)  The removal of all disciplinary suffering.
(b)  Disciplinary suffering is diminished, but is now designed for blessing.  The reason the suffering is reduced is so that you can bear it.  God never gives us more than we can bear in fellowship.
(c)  Disciplinary suffering continues at the same intensity, but is now designed for blessing.  It continues at the same intensity because you can bear it and gain blessing from it.  Job 5:1718, “Behold, happy is the man whom God reproves.  Therefore, do not despise the discipline of EL SHADDAI [the manybreasted God, Provider of logistical grace]; for He inflicts pain and He bandages the wound.  He wounds [intensive discipline] and His hands heal.”
(9)  Judging ourselves is synonymous with admitting or acknowledging our sins to God.  The moment we judge ourselves God stops the divine discipline and turns cursing into blessing for the believer in fellowship with Him.
f.  When we sin, we put ourselves out of fellowship with God.  We are no longer in agreement with God about something.  For example, God says fornication is bad for us.  We don’t agree with God and fornicate.  Our disagreement with God has put us out of fellowship with Him.
g.  When we admit we were wrong, we are again agreeing with God that He was right and we were wrong.  God restores His fellowship with us because we again agree with Him about the sin we committed.
h.  When we do not admit our sins, we continue to receive divine discipline and suffer greatly from our own self-induced misery from the bad decisions we keep on making.  As we perpetuate carnality, the discipline intensifies until we die.
i.  However, God has graciously provided from His love the means by which we can recover immediately from sin and continue in fellowship with Him.  We simply name our sin or sins to God in the privacy of our own soul.
j.  You might say, “That’s too easy.  Where’s the satisfaction of the justice of God?”  The answer to this legalistic arrogance is that it was not too easy for Christ on the Cross as He bore the punishment for our sins as a substitute for us.  The justice of God was satisfied on the Cross, which is why the justice of God no longer has to be satisfied by punishing us for our sins.
k.  Therefore, if we are not punished for our sins because Christ was punished for us, then why do we receive divine discipline when we sin?  We made a decision to disagree with God about what He wanted and are doing what we want in spite of God.  We are squelching or suppressing the Holy Spirit and grieving the Holy Spirit.  We are disciplined for grieving, quenching, squelching, or suppressing the Holy Spirit.
l.  In reality the judgment for personal sins occurred on the Cross, and we cannot be judged for what Christ was already judged.  That would be double jeopardy and would be unfair of God.
m.  Therefore, God does not punish us for our personal sins, but for our turning against him, rejecting His will, defying Him, and doing what we want in spite of Him.

2.  “He is faithful and righteous”
a.  John now gives us the promise from the integrity and love of God.
b.  This promise is based upon the character and essence of God.
c.  Two of God’s attributes are mentioned here that are critical to the recovery procedure of the spiritual life.
d.  God is faithful to us when we admit our sins to Him.
(1)  Faithfulness means God does the same thing every time.
(2)  It does not matter how bad the sin or sins were, or how long we were out of fellowship with God.  God remains faithful and does the same thing consistently.
(3)  God cannot and will not be unfaithful to us.  He will faithfully forgive us every single time we sin, no matter how much or how often we sin.
(4)  The severity and frequency of our sin is not the issue with the integrity of God.  What matters to God is that He remains faithful to consistently do the same thing every time we acknowledge our sin or sins to Him.
e.  The second most important thing to God when we admit our sins to Him is that He do the right thing.
(1)  Every time we name our sins to God, He does the right thing.
(2)  God must not only do the right thing, but He must faithfully do the right thing.
(3)  God is never wrong to forgive us.  He can never be wrong because our Lord already paid the price for our sins, being judged as a substitute for us.  He paid our penalty for us.
(4)  Therefore, God the Father can instantly forgive us every time and always be right in the process.

3.  “with the result that He forgives us our sins,”
a.  Now comes the promise of God.  The result of our admitting of our personal sins to God is that God forgives us.
b.  God is right to forgive us.
c.  God is faithful to forgive us.
d.  The forgiveness of God is a guarantee we have from God and is not based upon our using the faith-rest drill to trust in His forgiveness.
e.  This verse states a dogmatic promise that God will absolutely do the same thing every time we name our sins to God.
f.  Our forgiveness is not based on how we feel, or our trust in God, or anything else about us, other than the fact we admitted our sins to Him.
g.  The fact that God forgives sin is one of the great principles of Scripture.
(1)  The pattern for such pardon and forgiveness is found in Isa 43:25, “I, even I, am He who blots out your transgressions for My own sake [because of My honor and integrity].  Furthermore, I will not remember your sin.”
(2)  The pattern of forgiveness is applied to the believer as part of the royal family honor code.  Col 3:13, “Bearing one another and forgiving each other.  Whoever has a complaint against anyone else, just as the Lord forgave you, so also you should forgive others.”
(3)  Eph 4:32, “Be kind to one another, tender-hearted, forgiving each other just as God in Christ has also forgiven you.”  This describes the winner-believer.  He is tender-hearted and forgives others on the basis of the fact that God has forgiven him.
h.  Forgiveness is the result of the salvation ministry of Jesus Christ on the Cross.  There is no forgiveness on the Cross.  The Cross was all judgment, and judgment is not forgiveness.
i.  There are two categories of forgiveness for believers.
(1)  All pre-salvation sins were blotted out the moment you believed in Christ so you could receive the filling of the Spirit and thirty-nine other things.
(2)  All post salvation sins are forgiven at the moment of rebound.  Failure to use the grace provision of 1 Jn 1:9 results in perpetual carnality.  That means the status quo of grieving the Holy Spirit (Eph 4:30) and squelching the Holy Spirit (1 Thes 5:19).
j.  What Jesus Christ did on the Cross did not provide forgiveness.  Forgiveness is not a part of the Cross.  The work of Jesus Christ on the Cross did not include forgiveness.  Pre-salvation sins were forgiven the moment you believed in Christ.  Post salvation sins are forgiven the moment you rebound.  But if you do not rebound, you continue in a state of carnality until you die the sin unto death.  The unbeliever’s sins are never forgiven because he never believes in Christ.  But they are judged for their works at the last judgment which include their failure to believe in Christ and not for their sins.  There is no forgiveness in redemption.  There is the opportunity of freedom through faith alone in Christ alone.
k.  Forgiveness is not a part of redemption, but a result of redemption.  Eph 1:6-7, “to the praise of the glory of His grace, with which He [F] has graced us out in the Beloved [Jesus Christ]; by agency of Whom [Jesus Christ] we have redemption through His blood, [we have] the forgiveness of trespasses on the basis of the riches of His grace.”  The word “redemption” and the word “forgiveness in verse seven are both in the accusative case and there is no such thing as an accusative of apposition in the Greek.  Therefore, the phrase “the forgiveness of sins” is not an explanation (in apposition) of the phrase “the redemption through His blood.”
(1)  The word “forgiveness” is an accusative of result, and not an accusative of apposition.  The word “redemption” is the accusative of direct object.  Forgiveness is a result of redemption.
(2)  These two accusatives are a double accusative: the accusative of direct object and the accusative of result.  They can also be described as a double accusative of primary and secondary object.  The primary objective is redemption.  The secondary objective is forgiveness.  One follows the other; they are not simultaneous.  Forgiveness follows redemption.  Forgiveness is separated from redemption.
(3)  The concept is the same as we have in Col 1:14, “By agency of Whom we have redemption, the forgiveness of sins.”  There is no concessive connotation here at all.
l.  Forgiveness occurs at the moment of faith in Christ, not at the Cross.  The moment of salvation is the first time God ever forgave you anything.  You could not be forgiven anything until you were filled with the Spirit.  God cannot give you thirty-nine irrevocable absolutes unless you are forgiven.  There is no forgiveness at the Cross.  You are forgiven after the Cross, when you believed in Christ, and every time you rebound.  Some pastors erroneously teach that all forgiveness occurred at the Cross and therefore rebound is not necessary.
m.  God has a perfect problem solving device for our post salvation sins: we admit them, He forgives them.  Everything depends on who and what God is.  The only thing that depends on us is our non-meritorious volition to do what God says we must do and name our sins to God.
n.  We got out of fellowship with God by using our volition to disobey Him, now we must use our volition to obey Him, in order to get back in fellowship with Him.
o.  The forgiveness of sins includes both our known and unknown sins.
(1)  Known sins are the sins we know are sins and do them anyway.
(2)  Unknown sins are things we do wrong that we do not realize are sins.

4.  “and purifies us from all wrongdoing.”
a.  There is another result along with the forgiveness of our sins.  God purifies us from all wrongdoing.
b.  Our wrongdoing includes the following:
(1)  Grieving the Holy Spirit.
(2)  Quenching, squelching, or suppressing the Holy Spirit.
(3)  Lying to the Holy Spirit.
c.  God wipes the slate clean and gives us a completely fresh start every time we name our sins to Him.
d.  He completely cleanses or purifies us from everything we have done wrong, both our sins and our rejection of the love of God and rejection of our fellowship with God.
e.  The recovery procedure of the spiritual life, also known as the rebound technique, is essential to maintaining our post salvation fellowship with God the Holy Spirit, and therefore, the execution of our spiritual life.  Without rebound as the basis for problem solving devices, personal sin will destroy our spiritual life.  Without rebound as our number one problem solving device, it would be impossible to be filled with the Spirit, learn doctrine, and avoid Christian degeneracy.

Review the Doctrine of Rebound.

DOCTRINE OF REBOUND
I.    Definition and description:
A.    Rebound is that doctrine which answers the question “What is the believer to do when he or she sins?”.
B.    Rebound is to simply name one’s known sin or sins to God the Father.
C.    Rebound is for believers only.
D.    Rebound is one of the three adjustments to the justice of God and is not to be confused with the salvation adjustment or the maturity adjustment.
E.    Rebound recognizes the functional existence of the indwelling sinful trend of Adam after salvation (see the Doctrine of OSN/STA).
F.    Rebound is totally compatible with God’s policy of grace.
II.    Rebound assumes the doctrine of eternal security (cf. Rom.8:38,39).
III.    Rebound must be understood in light of the doctrine of unlimited atonement.
A.    If Christ was judged for every sin, then it follows that God is faithful and just to forgive every time the believer cites his sins (1Jn.2:2).
B.    The sin you name (cite, acknowledge, or confess) today was judged on the Cross (see 1Jn.1:7).
IV.    The mechanics of Rebound is 1Jn.1:9 “If we confess (pres.act.subj., homologeo: to name, cite, or acknowledge) our sins (known, of course), He (God the Father) is faithful and just (the Justice of God is not violated, so Rebound is a just adjustment based on the blood of Christ) to forgive us our sins (all believers sin, therefore all need forgiveness to re-establish fellowship, cf. 1Jn.1:7,8,10) and to cleanse us (an expression used to describe the STA isolated) from all unrighteousness (Rebound covers not only the known sins, but all previously committed unknown sins).” Note: 1Jn.1:9 is to believers what Jn.3:16 is to the unbeliever.
V.    Rebound restores the believer to fellowship with God (1Jn.1:6,7).
VI.    Rebound is the mechanics of the filling of the Holy Spirit (see Doctrine of the Filling of the Holy Spirit).
A.    The command to be filled with the Holy Spirit demands mechanics (Eph.5:18).
B.    Rebound is the switch which turns the rulership of the “Real You” back to the indwelling of the Holy Spirit (1Jn.1:6,7), walking in darkness versus walking in light.
VII.    Jesus taught His disciples the importance of Rebound when He washed their feet in the upper room (Jn.13:1-11).
A.    Foot washing was a necessary and common custom due to the dusty roads and type of footwear.
B.    Jesus’ act of washing His disciples’ feet was a teaching aid (not a ritual).
C.    Peter at first refused to let the Lord wash his feet, whereupon Jesus made it clear that those who reject the doctrine of Rebound have no part with Him (i.e., lose out on Phase 2 and Phase 3 blessings).
D.    Peter, not understanding the significance of Jesus’ act, insisted on a bath, whereupon Jesus explained that only one of them needed a bath: namely, Judas (vss.7-10).
E.    In the teaching aid, a complete bath equals the SAJG, whereas the washing of extremity pictures Rebound.
F.    Two Greek verbs are used to portray salvation and Rebound.
1.    lou,w, louo: to bathe.
2.    ni,ptw, nipto: to wash an extremity.
G.    When Jesus told them to wash one another’s feet, He was telling them to teach Rebound to others.
VIII.    Some terms used to describe Rebound, or the results of Rebound.
A.    Repent (Lk.17:3-4, Rev.2:21).
B.    Walk in the light (1Jn.1:7).
C.    Abide in me (Jn.15:4).
D.    Arise from the dead (Eph.5:14).
E.    Lift up holy hands (1Tim.2:8).
F.    Judge self (1Cor.11:31).
G.    Put off the old man (Eph.4:22).
H.    Lay aside every weight (Heb.12:1).
IX.    Rebound in the Old Testament.
A.    It was taught through the sin (unknown sins) and trespass (known sins) offerings (Lev.4,5).
B.    It was taught via the Bronze Laver (Ex.30:18-21; cf. 38:8, where bronze hand mirrors equal the Word of God, through which we see our personal sins).
C.    The daily trimming of the wicks on the Golden Lamp Stand (Ex.30:7).
D.    National Rebound was taught (Lev.26; Dan.9).
X.    Rebound is not to be taken as a license to sin.
A.    This is the main objection of legalism to Rebound (Rom.3:8).
B.    That some believers will so abuse the doctrine in no way detracts from its validity (Rom.6:1,15).
C.    The believer must deny the STA its lusts if he/she is to make the MAJG (1Pet.2:11).
D.    Rebound remains the only way to get back in fellowship when we do sin.
E.    However, the believer should REBOUND immediately upon sinning to lessen the DD (Ps.32:3; 1Cor.11:31).
John 13:8b “Jesus answered him, ‘If I do not wash you, you have no part with Me.'”