ANOTHER EXPOSITION OF THE SAME PASSAGE.

At the time when the above Exposition had been prepared for the 'Banner of Holiness.' the following very able and conclusive one from an anonymous writer was handed us, and the latter instead of the former was published. In reading both these expositions together, the reader will not fail to attain to a right understanding of this very important passage.

"If we say that we have no sin, we deceive ourselves, and the truth is not in us."---.-l John i. 8.

To whom do these words primarily apply? Under what circumstances were they written? What was their design?

These words are commonly detached from their connection and applied to all Christians without regard to the circumstances which called them forth. The assertion "we have no sin" (here rebuked) is assumed to be identical in. its nature with the expression by devoted Christians of the belief that God can and does in this life sanctify them wholly, and preserve them blameless by His faithfulness to his Word.

The real meaning and application of this eighth verse of the first chapter of the 1st Epistle of John must be found by close attention to its connection and to the general scope of the epistle. The apostle, throughout this epistle, defends the truth against the false teachers of his day, whom he designates anti-Christs, false prophets, seducers. He writes (Chap. ii. 4, 5), "He that saith I know Him, and keepeth not His commandments is a liar, and the truth is not in him. But whoso keepeth His word, in him verily is the love of God perfected." Again (ninth and tenth verses), "He that saith he is in the light and hateth his brother, is in darkness even until now." "He that loveth his brother abideth in the light." Twenty-second verse--- "Who is a liar but he that denieth that Jesus is the Christ?" "He is anti-Christ that denieth the Father and the Son."

That the Apostle, in all the warnings and declarations against false doctrine and evil practice in this epistle, had in view false teachers, we find by his own words---" Even now are there many Antichrists." "These things have I written unto you concerning them that seduce you." "Little children, let no man deceive you." The apostle proceeds, Chapter iv. 2, 3, "Every spirit that confesseth that Jesus Christ is come iii the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God." Chapter v. 10, "He that believeth not God bath made him a liar; because he believeth not the record that God gave of His Son."

Thus it is evident, that one great object in this epistle is to warn believers against fatal error; particularity as to the rejection. of Jesus as the Son of God, the Christ, the Saviour from sin, and to guard them from the sad consequences of such error.

Now there is no real ground to suppose that the warnings against error and its result found iii the first chapter of this epistle, differ in their nature and design from those that follow throughout the epistle. The rebukes in this chapter, Verses 6, 8, 10, are given in almost the same words as the rebukes in the succeeding chapters. Observe, first chapter sixth verse, "If we say that we have fellowship with Him, and walk in darkness, we lie and do not the truth." Eighth verse," If we say that we have no sin, we deceive ourselves and the truth is not in us." Tenth verse, " If we say that we have not sinned, we make Him a liar, and His word is not in us."

These three verses point out evils then existing, and cannot be separated from each other; they are directed against the same persons, perverters of the truth. No Christian could so walk in darkness as to lie and do not the truth; no Christian could say we have not sinned; no Christian could say in the sense intended by the apostle, we have no sin. The use of the personal pronoun we, for the purpose of warning, is not unusual. It is so used, Romans ---vi. 1, "What shall we say, then? Shall we continue in sin, that grace may abound? God forbid." It is used in like manner by the apostle John.

It is observable in this epistle, that when the apostle warns believers against the insidious evil of false professions of holiness and fellowship with God, as in Chapter i., he uses the term "we;" but when he speaks of open sin and denial of Christ, he uses the more general terms he and whosoever. "Whosoever sinneth hath not seen Him, neither known Him. Little children, let no man deceive you" (Chapter iii. 6, 7). Doubtless among the many anti-Christs of his time, there were those who added evil practice to false doctrine.

The seventh and ninth verses of this first chapter are counter statements against error. The false profession of fellowship with God in the sixth verse, is contrasted with the true experience of the seventh verse. "If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son clean seth us from all sin." The self-sufficient denial of sin in the eighth and tenth verses is contrasted with the penitent confession or sin in the ninth verse: "H we confess our sin, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." We find similar counter statements against error and sin, throughout this epistle.

We see, then, that all the warnings iii this epistle (the first chapter included), have the same application and design.; they point to seducers, and are designed to counteract their teachings and evil example. Warning, therefore, is given in. the eighth verse of chapter one, not against the claim of personal salvation from sin by believers; but against the fatal error of affirming after the example of seducers, "we have no sin." Rejecting, as did these false teachers, Jesus as the Christ, no marvel that they should say, We have no sin---we need no Saviour.

Let us now carefully consider the statements of this epistle concerning salvation by Christ. No words can be more express and full as to holiness of heart and life, than those in this epistle, "Walking even as he walked, "purifying Himself even as He is pure," "abiding in Him," "sinning not," "righteous even as He is righteous."

With the strongest denunciations of error and sin are combined in this epistle, as is usual in the Scriptures, the most gracious expressions of mercy, privilege, and love, to the penitent and believing.

Thus, by the correct application of the eighth verse of the first chapter of this epistle, we are prepared for its teachings throughout; but its misapplication sets this verse in direct opposition to the highest truths of the Gospel as set forth in this epistle, and in other parts of God's Word.

So powerfully has this been felt, that it has been. falsely inferred that the strong expressions of this epistle concerning holiness and friendship with God, belong, not to the Christian's life on earth, but point solely to an ideal state or character unattainable here. These strong expressions, it is said, result simply from the vision of this beautiful but ideal Christian character in the apostle's mind. We dare not so handle the word of God! Restore this eighth verse to its true purpose, and a due connection and consistency is preserved in every part of the epistle.

To detach the eighth verse from its most necessary connection, and to use it in its isolation for a totally opposite purpose to that for which it was designed, is most misleading and injurious. It -was designed to rebuke the fatal error of rejecting the record of God concerning sin, and the need of salvation. It has been used to reprove devoted, bumble Christians, for their belief in the power of Christ not only to cleanse, but to keep them clean.

Our familiar sins lose their true aspect by repetition; but they are evil and bitter still; nevertheless they have an apparent justification by the words, so. often misapplied, "If we say we have no sin, we deceive ourselves, and the truth is not in us."

The term ideal, applied to the high standard of holiness given in God's Word, places practically the standard of present holiness in the hands of man. If God's standard is an ideal standard, then every Christian, earnest or otherwise, must judge for himself, how much sin and failure may possibly be reconcilable with the Christian's hope and Christian character.