The Second False Claim

Exegesis of 1 John 1:8

Numbers in brackets [ ] refer to Strong's numbering system whereby Greek words are assigned a number for easy lookup. Those who study the Scripture from the original languages are familiar with this type of lexicon.

1 John 1:8

If [for example¹] we [inclusive use of we ² ] claim that we do not have a sin nature [then] we are now deceiving ourselves, and Bible Doctrine is currently not residing in us.

John’s outline of the Second False Claim – 1 John 1:8,9. First, The Alleged Claim – 1 John 1:8a; secondly, the Admonishing Censure – 1 John 1:8b; thirdly, the Amazing Cure - 1 John 1:9.

THE ALLEGED CLAIM

8a] ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν “If [for example] we [inclusive use of we] claim that we do not have a sin nature.”

We begin with the second conditional sentence of this section [1 John 1:5-2:2]; the first was in verse six, introduced by the conditional conjunction EAN [ἐὰν -1437]. The verb that follows is the aorist active subjunctive first-person singular of EIPON [εἴπωμεν - 2036] meaning TO SAY, TO SPEAK, TO AFFIRM, TO ANSWER, and TO CLAIM.

The aorist tense is a gnomic aorist which presents an event or fact as being timeless. This claim is made by false teachers and their followers not only in John's time but will be made in every generation of the Church Age. This kind of aorist is translated as a present tense, “WE CLAIM.” The active voice indicates that believers are actively involved in making this false claim. The subjunctive mood is used frequently in hypotheticals, “IF FOR EXAMPLE, WE CLAIM.”

Next is the conjunction HOTI introducing a direct object clause containing the content of the false claim, HOTI [ὅτι - 3754], and translated THAT. The declarative HOTI introduces indirect discourse ³. It is not an exact quote, that would be direct discourse, about what the false teachers were teaching, but rather John is summarizing what he had heard.

In the word order of the Greek, the direct object of the verb, HARMATIA [ἁμαρτίαν – 266] is placed first. It shows John’s emotions regarding this error and highlights it. We will exegete this clause in the English word order. We start with the verb. It is the present active indicative first-person plural of ECHO [ἔχομεν - 2192] meaning TO HAVE, TO HAVE AND HOLD plus the negative OUK [οὐκ - 3756] WE DO NOT HAVE.

The negative adjective OUK is used in the indicative mood and denies the fact, rather than the negative adjective ME, which denies the idea. The fact that is being denied is a point of doctrine which John has taught these believers; believers have sin natures!

The present tense is a gnomic present that conforms to the aorist gnomic of the previous verb. Believers will be making claims like this. John says this error will persist, and in fact, the Church will need to deal with it in every generation. In the active voice, the subject is speaking falsely. The indicative mood is the fact that today, as well as tomorrow, this false teaching will be around. It is a corruption of the biblical doctrine of Hamartiology [the doctrine of sin].

Following this, we have the accusative singular direct object of HARMATIA [ἁμαρτίαν - 266] which we will translate as A SIN NATURE. The absence of the article and the singular number prohibits this from being a reference to personal sin. In the next verse, the expression, τὰς ἁμαρτίας ἡμῶν – OUR SINS, will address the problem of personal sin in the life of believers. Here the absence of the article indicates that John is talking about a negative sin quality that is being denied. What is this negative sin quality? In this passage, it is the source of sin that is being denied. In the third false claim, of verse ten, personal sin will be the focus, and that will be denied, ὅτι οὐχ ἡμαρτήκαμεν—that we have not sinned.

The debate over the meaning of this passage is critical, and the opinions varied, but in this article, we are concerned with exegesis, not a theological discussion.⁴ Here, John is teaching that there is a negative sin quality in every believer out of which their personal sin originates.

John does not develop the doctrine of the sin nature that was left to Paul, who, in Romans chapters 6-7, gives us many details about it. About 30 percent of the number of times HARMARTIA is found in the singular number is in these two chapters.

However, sin [HARMATIA - 266] in the singular is often a reference to the sin nature. The singular number of sin is found 96 times in the Greek New Testament and should be carefully exegeted in each passage. In summary, the singular number is used in three ways:

1. It refers to the sin nature or our depraved human nature corrupted by the Fall of Man.

For instance, in Romans 6, every use (16 times) of sin in the singular is a reference to the sin nature and not personal sin or the principle of sin.

2. Also, it can refer to Adam's Original sin as in Romans 5:12; 6:23.

3. It can refer to the principle of sin. In this instance, sin in the singular is used generically or in a general statement about sin.

An example is found in Romans 7:7, “What shall we say then? Is the Law sin?”

In this Epistle, the noun SIN in the singular is found eleven times in 8 verses.

1. A reference to the sin nature is located in 1 John 1:7; Jesus has no sin nature – 1 John 3:6

2. The principle of sin is observed in 1 John 3:4, 8, 9.

1 John 3:4

“Every believer who commits sin also commits lawlessness; in fact, sin is lawlessness.” [Expanded translation]

In this passage, the principle of sin is plain to see. John is speaking about sin in general. The article is not translated when the concept is generic. It is not “the sin” as if he is identifying a particular sin, but personal sin in general rather other categories of failure, such as human good or evil.

3. Special use: 1 John 5:16,17, “a sin leading to death.”

Sin terminating in death is physical death. It is the final stage of the divine discipline of rebellious believers.

THE ADMONISHING CENSURE

8b] ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν “[then] we are now deceiving ourselves and Bible doctrine is presently not residing in us.”

Deceiving Ourselves

This sentence is the apodosis of the conditional sentence, and to indicate that we have added [then] to the translation, which is understood in the Greek. ⁵ The next word is the direct object, the accusative plural of the reflexive pronoun HEAUTOU [ἑαυτοὺς -1438] meaning OURSELVES. This stands first to connote emphasis. Their volition is involved, and they are responsible for their own deception. They have chosen to believe the error; we have no sin nature. This is reprehensible, and the reprimand shows the Apostle’s disapproval.

Then the present active indicative of the verb PLANEO [πλανῶμεν - 4105] which means TO LEAD ASTRAY, TO DECEIVE, “WE ARE NOW DECEIVING OURSELVES.” The present tense is a descriptive present which portrays the action as occurring now. As John is writing, the defections are vivid, dramatic, and personal. His sheep were leaving the flock, and John is stirred up. This false teaching is spreading as he writes. The indicative mood is a declaration of a dogmatic fact.

Deserting The Truth

The concluding sentence is coordinate, and begins with the connective use of KAI [καὶ], indicating that the reproof continues. Then we have the articular nominative singular subject ALETHEIA [ἡ ἀλήθεια - 225], meaning THE TRUTH ⁶. The article identifies the truth in a particular way. The article “par excellence” is used to express the idea that the noun is in a class by itself. We give it a special designation “Bible Doctrine” – what is believed.”

Following this is the present active indicative of the verb EIMI [ οὐκ ἔστιν - 2192] plus the negative OUK “ AND THE TRUTH IS NOT. The descriptive present of EIMI presents to the mind a picture of the events in the process of their occurrence. It is happening as he writes, and it disturbs the Apostle. The active voice indicates that believers are manufacturing this harmful condition. Self-deception and “no truth” are interchangeable. If you lack doctrine, you will be deceived. You are easy pick-ins for false teachers and their errors. It is not the problem that John is now addressing. They weren’t innocent and led astray. They had received the truth about the sin nature but chose the Gnostic doctrine of human nature, which is human nature is good. This teaching is championed by liberal Christianity today.

Lastly, we have a prepositional phrase, EN [ἐν – 1722] plus the locative of place from the first-person personal pronoun EGO [ἡμῖν – 2254], meaning IN US. The translation is “in us,” but the idiom is “residing in us” This should be translated using the idiom.

Psalm 119:11

Your word I have hid in my heart, That I may not sin against You.

The reprimand is complete. The Amazing Cure is next 1 John 1:9.

ENDNOTES

¹ When the subjunctive mood follows this conjunction, it signals the introduction of a third-class condition. In a conditional sentence, there are two parts. The IF clause is called the protasis, which means standing before. It makes a statement, lays down a premise, or states a condition. This is followed by the THEN clause called the apodosis, which means giving back. It says whenever the condition of the protasis exists, we can expect the condition of the apodosis to be fulfilled. Wallace says, “The subjunctive mood in conditional propositions depicts a future condition, what is likely to occur in the future, or what could occur in the future, and often used in hypotheticals.” Wallace, D. B. (1996). Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (p. 562). Grand Rapids, MI: Zondervan.

² See footnote 3, “Grammar Involved in the First-Person Plural Constructions: The Scope of “We” – Topic #17 The First False Claim.

³ Wallace says, “The ὅτι clause contains reported speech or thought. This contrasts with ὅτι recitativum, which involves direct speech. It is a very common use of the ὅτι clause. When the ὅτι introduces indirect discourse, it should be translated that.” He also maintains that this is summarizing what he had heard. There is no need to formulate the original statement. Wallace, D. B. (1996). Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (pp. 456–457). Grand Rapids, MI: Zondervan.

⁴ Today, the debate over whether a Christian should be identified as a sinner or a Christian who sins is ongoing. Both sides agree that a Christian can and does sin. What do we name the source? That debate is worth having, but it is not in the scope of this article.

⁵ Grammaticalization means “the changes that take place when you translate one language into another.” In the NASB italics are used in the text to indicate words that are not found in the original Hebrew, Aramaic, or Greek but implied by it.

⁶ See footnote 9, Exegesis of 1 John 1:6.