The Meaning of 1 John 1:8 Explained

1 John 1:8

KJV: If we say that we have no sin, we deceive ourselves, and the truth is not in us.

YLT: if we may say -- 'we have not sin,' ourselves we lead astray, and the truth is not in us;

Darby: If we say that we have no sin, we deceive ourselves, and the truth is not in us.

ASV: If we say that we have no sin, we deceive ourselves, and the truth is not in us.

KJV Reverse Interlinear

If  we say  that  we have  no  sin,  we deceive  ourselves,  and  the truth  is  not  in  us. 

What does 1 John 1:8 Mean?

Verse Meaning

This second claim (cf. 1 John 1:6) is more serious, and its results are worse: we do not just lie, but we deceive ourselves.
If a Christian claims to be enjoying fellowship with God, he may think he is temporarily or permanently entirely sinless. Yet our sinfulness exceeds our consciousness of guilt. We have only a very limited appreciation of the extent to which we sin. We commit sins of thought as well as deed, sins of omission as well as commission, and sins that spring from our nature as well as from our actions.
Some have interpreted the phrase "no sin" to mean no sin nature or no sin principle. [1] However this seems out of harmony with John"s other uses of "to have sin" (cf. John 15:22; John 15:24; John 19:11). Rather, it probably means to have no guilt for sin. [2]
God"s truth, as Scripture reveals it, does not have a full hold on us, is not controlling our thinking, if we make this claim. "In us" suggests not that we have the facts in our mental grasp but that they have control over us. They are in us as a thread is in a piece of cloth rather than as a coin is in a pocket. The same contrast exists between intellectual assent and saving faith.

Context Summary

1 John 1:1-10 - Fellowship In The Light
As the aged Apostle began to write he was living over again his first happy experiences with the Savior. He heard the voice, saw the person, touched the very body in which Deity tabernacled. It was too great a bliss to be enjoyed alone, and John tells us that we may enter into the same close partnership with the Father and the Son. But no impurity or insincerity is permissible to those who enter that fellowship. Our one aim should be to maintain such a walk with God that the union with God may be unimpaired. If there are still sins of ignorance, the blood of Jesus will continue to remove them. Sin differs from sins, as the root from the fruit. God does not only forgive, He cleanses. He is faithful to His promises and just to His Son. Notice the ifs of these verses and in 1 John 2:1; they are a compendium of the blessed life. [source]

Chapter Summary: 1 John 1

1  He describes the person of Christ, in whom we have eternal life, by a communion with God;
5  to which we must adjoin by walking in the light

Greek Commentary for 1 John 1:8

If we say [εαν ειπωμεν]
See 1 John 1:6. [source]
We have no sin [αμαρτιαν ουκ εχομεν]
For this phrase see John 9:41; John 15:22, John 15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today.We deceive ourselves (εαυτους πλανωμεν — heautous planōmen). Present active indicative of πλαναω — planaō to lead astray. We do not deceive others who know us. Negative statement again of the same idea, “the truth is not in us.” [source]
We deceive ourselves [εαυτους πλανωμεν]
Present active indicative of πλαναω — planaō to lead astray. We do not deceive others who know us. Negative statement again of the same idea, “the truth is not in us.” [source]
We deceive ourselves [ἑαυτοὺς πλανῶμεν]
Lit., we lead ourselves astray. See on Mark 7:24; see on Matthew 27:63, Matthew 27:64; see on Judges 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Matthew 24:4; Revelation 2:20; Revelation 13:14; Revelation 19:20; Revelation 12:9; Revelation 20:3. Compare πλάνοι deceivers(2 John 1:7); πλάνη error(Judges 1:11; 1 John 4:6). [source]
That we have no sin []
Ὅτι thatmay be taken merely as a mark of quotation: “If we say, sin we have not.” On the phrase to have sin, see on John 16:22, and compare have fellowship, 1 John 1:3. Sin ( ἁμαρτίαν ) is not to be understood of original sin, or of sin before conversion, but generally. “It is obvious that this ἔχειν ἁμαρτίαν (to have sin ), is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say ” (Ebrard). Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of ἁμαρτία (sin ) among the Greeks is physical; the missing of a mark (see on Matthew 1:21; see on Matthew 6:14); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, therefore, is, primarily, ignorance. In the Platonic conception of sin, intellectual error is the prominent element. Thus: “What then, I said, is the result of all this? Is not this the result - that other things are indifferent, and that wisdom is the only good, and ignorance the only evil?” (“Euthydemus,” 281). “The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all - they must continue to rise until they arrive at the good” (“Republic,” vii., 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see “Laws,” ix., 863. “Republic,” i., 351). Or again, as an inward want of harmony. “May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose - which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice” (“Laws,” i., 644). He traces most sins to the influence of the body on the soul. “In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure, and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth” (“Phedo,” 67). -DIVIDER-
-DIVIDER-
We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis: “The sun beholds no wholly good and virtuous man among those who are now living” (615). “But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him” (Plato, “Protagoras,” 344). “ How, then: is it possible to be sinless? It is impossible; but this is possible, to strive not to sin” (“Epictetus,” iv., 12,19). [source]

The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for 1 John 1:8

John 15:22 Had sin [ἁμαρτίαν εἶχον]
See on John 9:41; see on 1 John 1:8. [source]
1 John 3:7 Deceive [πλανάτω]
Rev., better, lead astray. See on 1 John 1:8. [source]
1 John 2:4 In him [ἐν τούτῳ]
Emphatic. Lit., in this one the truth is not. See on 1 John 1:8. [source]
1 John 2:26 Seduce [πλανώντων]
See on 1 John 1:8. Rev., lead astray. [source]
1 John 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

1 John 1:5 In Him is no darkness at all [καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
1 John 1:10 His word [ὁ λόγος αὐτοῦ]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
1 John 1:10 We have not sinned [οὐχ ἡμαρτήκαμεν]
Committed sins. Sin regarded as an act. The state is expressed by ἁμαρτίαν οὐκ ἔχομεν wehave no (or not) sin (1 John 1:8). [source]
1 John 1:10 If we say [εαν ειπωμεν]
As in 1 John 1:6, 1 John 1:8. [source]
1 John 1:10 We have not sinned [ουχ αμαρτηκαμεν]
Perfect active indicative of αμαρτανω — hamartanō This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (πσευστην — pseustēn the word used of the devil by Jesus in John 8:44), and the other ignorance of God‘s word, which is not in us, else we should not make such a claim. [source]
1 John 2:4 I know him [Εγνωκα αυτον]
Perfect active indicative with recitative οτι — hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης — pseustēs just like Satan, John 8:44 and like 1 John 1:8, 1 John 1:10), followed by the negative statement as in 1 John 1:8, 1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
1 John 2:26 Concerning them that would lead you astray [περι των πλανωντων υμας]
“Concerning those that are trying to lead you astray” (conative use of the present active articular participle of πλαναω — planaō). See 1 John 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29). [source]
1 John 3:7 Let no man lead you astray [μηδεις πλανατω υμας]
Present active imperative of πλαναω — planaō “let no one keep on leading you astray.” See 1 John 1:8; 1 John 2:26. Break the spell of any Gnostic charmer. [source]
1 John 2:1 That ye may not sin [ινα μη αμαρτητε]
Purpose (negative) clause with ινα μη — hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω — hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin (εαν τις αμαρτηι — ean tis hamartēi). Third-class condition with εαν — ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”We have Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 5:20 An understanding [διανοιαν]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις — gnōsis (knowledge) and νους — nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν — hina ginōskomen). Result clause with ινα — hina and the present active indicative, as is common with ινα — hina and the future indicative (John 7:3). It is possible that here ο — o was pronounced ω — ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν — hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα — hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι — en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου — autou refers clearly to εν τωι αλητινωι — en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος — houtos). Grammatically ουτος — houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
1 John 5:20 Him that is true [τον αλητινον]
That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι — en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου — autou refers clearly to εν τωι αλητινωι — en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος — houtos). Grammatically ουτος — houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
2 John 1:7 Deceivers [πλάνοι]
See on we deceive ourselves, 1 John 1:8. [source]
2 John 1:4 In truth [ἐν ἀληθείᾳ]
Compare 3 John 1:3. See on 1 John 1:8. [source]
2 John 1:7 Deceivers [πλανοι]
Late adjective (Diodorus, Josephus) meaning wandering, roving (1 Timothy 4:1). As a substantive in N.T. of Jesus (Matthew 27:63), of Paul (2 Corinthians 6:8), and here. See the verb Cf. 1 John 1:8. [source]
3 John 1:3 Thou walkest in truth []
See on 1 John 1:8. for the phrase walk in, see on 2 John 1:6. Thou is emphatic, suggesting a contrast with less faithful ones, as Diotrephes, 3 John 1:9. [source]
Revelation 12:9 The deceiver [ὁ πλανῶν]
Lit., he that deceiveth. See on 1 John 1:8. [source]
Revelation 12:9 Was cast down [εβλητη]
Effective first aorist passive indicative of βαλλω — ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων — drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος — archaios (from αρχη — archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος — diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω — planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]

What do the individual words in 1 John 1:8 mean?

If we should say that sin not we have ourselves we deceive and the truth is in us
Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν ἑαυτοὺς πλανῶμεν καὶ ἀλήθεια ἔστιν ἐν ἡμῖν

εἴπωμεν  we  should  say 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: λέγω  
Sense: to speak, say.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἁμαρτίαν  sin 
Parse: Noun, Accusative Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.
ἔχομεν  we  have 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
ἑαυτοὺς  ourselves 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
πλανῶμεν  we  deceive 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: πλανάω  
Sense: to cause to stray, to lead astray, lead aside from the right way.
ἀλήθεια  truth 
Parse: Noun, Nominative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.