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King James Bible - 1 John 1:8

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

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World English Bible

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

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Douay-Rheims - 1 John 1:8

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

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Webster's Bible Translation

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

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Greek Textus Receptus

εαν 1437 ειπωμεν 2036 5632 οτι 3754 αμαρτιαν 266 ουκ 3756 εχομεν 2192 5719 εαυτους 1438 πλανωμεν 4105 5719 και 2532 η 3588 αληθεια 225 ουκ 3756 εστιν 2076 5748 εν 1722 ημιν 2254

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Treasury of Scriptural Knowledge

VERSE (8) - :6,10; 3:5,6 1Ki 8:46 2Ch 6:36 Job 9:2; 14:4; 15:14; 25:4

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SEV Biblia, Chapter 1:8

¶ Si dij�remos que no tenemos pecado, nos enga�amos a nosotros mismos, y no hay verdad en nosotros.

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Clarke's Bible Commentary - 1 John 1:8

Verse 8. If we say that we have no sin] This is tantamount to 1 John i. 10: If we say that we have not sinned. All have sinned, and come short of the glory of God; and therefore every man needs a saviour, such as Christ is. It is very likely that the heretics, against whose evil doctrines the apostle writes, denied that they had any sin, or needed any saviour. In deed, the Gnostics even denied that Christ suffered: the AEon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews; and he, being but a common man, his sufferings and death had neither merit nor efficacy.

We deceive ourselves] By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice: this is the most dreadful of all deceptions, as it leaves the soul under all the guilt and pollution of sin, exposed to hell, and utterly unfit for heaven.

The truth is not in us.] We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth-all have sinned, all are guilty, all are unholy; and none can redeem himself. Hence it is as necessary that Jesus Christ should become incarnated, and suffer and die to bring men to God.

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John Gill's Bible Commentary

Ver. 8. If we say that we have no sin , &c.] Notwithstanding believers are cleansed from their sins by the blood of Christ, yet they are not without sin; no man is without sin: this is not only true of all men, as they come into the world, being conceived in sin, and shapen in iniquity, and of all that are in a state of unregeneracy, and of God's elect, while in such a state, but even of all regenerated and sanctified persons in this life; as appears by the ingenuous confessions of sin made by the saints in all ages; by their complaints concerning it, and groans under it; by the continual war in them pardoning grace, and for the fresh application of Christ's blood for cleansing; by their frequent slips and falls, and often backslidings: and though their sins are all pardoned, and they are justified from all things by the righteousness of sin, and are under no obligation to punishment on account of it, yet not from the being of it; their sins were indeed transferred from them to Christ, redeemed from them, and are acquitted, discharged, and pardoned, so that sin is not imputed to them, and God sees no iniquity in them in the article the guilt of them, and are taken out of their sight, and they have no more conscience of them, having their hearts sprinkled and purged by the blood of God, or the second death, by reason of them; yet pardon of sin, and justification from it, though they take away the guilt of sin, and free from cause it to cease to act, or do not make sins cease to be sins, or change the nature of actions, of sinful ones, to make them harmless, innocent, or the same kind and nature, and equally transgressions of the law, and many of them are attended with more aggravating circumstances, and are taken people in love: now though a believer may say that he has not this or that particular sin, or is not guilty of this or that sin, for he has the seeds of all shall have no sin, for in the other state the being and principle of sin will be removed, and the saints will be perfectly holy in themselves, yet he cannot, cleansed from sin by the blood of Christ should affirm this, we deceive ourselves put a cheat upon themselves, thinking themselves to be something when they are nothing; flattering themselves what pure and holy creatures they deceptions, sad delusions, and gross impositions upon themselves: and the truth is not in us persons, for if there was a real work of God upon their souls, they would know and discern the plague of their own hearts, the impurity of their nature, and the imperfection of their obedience; nor is the word of truth in them, for if that had an entrance into them, and worked effectually in them, they would in the light of it discover much sin and iniquity in them; and indeed there is no principle of truth, no veracity in them; there is no sincerity nor ingenuity in them; they do not speak honestly and uprightly, but contrary to the dictates of their own conscience.

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Matthew Henry Commentary

Verses 5-10 - A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to thi dark world, as pure and perfect light. As this is the nature of God his doctrines and precepts must be such. And as his perfect happines cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to liv and act against religion. God holds no heavenly fellowship of intercourse with unholy souls. There is no truth in their profession their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sin in his own blood, and procures for us the sacred influences by whic sin is to be subdued more and more, till it is quite done away. Whil the necessity of a holy walk is insisted upon, as the effect an evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who wal near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrific for sin, needed in all ages; and the sinfulness of believers themselve is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilt before God, be humble, and willing to know the worst of our case. Le us honestly confess all our sins in their full extent, relying wholl on his mercy and truth through the righteousness of Christ, for a fre and full forgiveness, and our deliverance from the power and practic of sin __________________________________________________________________

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Greek Textus Receptus

εαν 1437 ειπωμεν 2036 5632 οτι 3754 αμαρτιαν 266 ουκ 3756 εχομεν 2192 5719 εαυτους 1438 πλανωμεν 4105 5719 και 2532 η 3588 αληθεια 225 ουκ 3756 εστιν 2076 5748 εν 1722 ημιν 2254

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Vincent's NT Word Studies

8. That we have no sin. %Oti that, may be taken merely as a mark of quotation: "If we say, sin we have not." On the phrase to have sin, see on John xvi. 22, and compare have fellowship, ver. 3. Sin (amartian) is not to be understood of original sin, or of sin before conversion, but generally. "It is obvious that this ecein aJmartian (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 aJmartia (sin) among the Greeks is physical; the missing of a mark (see on Matt. i. 21; vi. 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," 7, 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see "Laws," 9, 863. "Republic," 1, 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," 1, 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). 62 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 imp