Confession and FHS; 1 John 1:9; Eph. 5:18

1 John 1:9 ^NASB “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” How do we connect this verse to Eph 5:18 ^NASB “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.”? Ephesians 5 does not mention confession and 1 John 1 does not mention the Holy Spirit so why do we connect these two concepts?

The fist thing we have to understand is the process of revelation. Nowhere in Scripture does God reveal Himself in the form of what we would call a systematic theology. He doesn’t say everything there is to say about any particular subject in any particular passage. As a matter of fact most topics that are covered in the Scripture are understood by comparing Scripture with Scripture. By comparing Scripture with Scripture in passages in similar contexts talking about the same subject we gain a full understanding of the doctrine that the Lord is revealing. So if there are similarities between two passages then we can draw certain conclusions even though there may be things in both passages that are different.

We see in John chapter fifteen that John talks about two classes of believers: those who abide and those who do not abide. These are absolute states, you either abide or you do not abide. This is further emphasised in Galatians 5:16 ^NASB “But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” This is a present active imperative, it emphasises something that should be a habit pattern that should characterise the believer’s life on a day-to-day, moment-by-moment basis. An aorist imperative tends to emphasise more the priority of the action. They both emphasise that it is an absolute, a mandate, that this is what we are to do. In the development of Scripture there are clearly absolutes; we are either in one position or the other position: abiding or not abiding, walking by means of the Holy Spirit or walking by the sin nature. If we exercise negative volition when we are walking by the Holy Spirit that is what shifts us over to walking by the sin nature. We don’t sin first and then that causes us to stop walking. What the grammar indicates here is that if we are walking, i.e. active, conscious dependence on God the Holy Spirit, it is impossible to bring to completion the lusts of the flesh. You can’t sin while you are walking by means of the Holy Spirit. That means that we have to stop walking, stop depending on God the Holy Spirit, before we sin. Once we stop walking by the Spirit we will automatically operate on the sin nature and go into carnality.

Then the passage goes on to describe characteristics of the person who is walking according to the sin nature in vv. 19-21, and v. 22 talks about the fruit of the Spirit. This is the character production in the life of the believer that results from walking. Now the Holy Spirit produces the fruit in this passage; Christ produces the fruit in John 15; they work together. The point there is that it is Christ, it is the Holy Spirit who produces fruit, it is not us. We don’t pull ourselves up by our moral bootstraps. It is a production by the Holy Spirit as a result of our walking. The mandate is to walk. As we walk the Holy Spirit eventually produces this kind of fruit in us.

Galatians 5:18 ^NASB “But if you are led by the Spirit, you are not under the Law.” To be led you have to follow something. To follow something means there has to be something clear and objective in front of you. There has to be a path, something specific that you are following in order to be led. It is not guesswork. Then in v. 25 we have another change. ^NASB “If we live by the Spirit, let us also walk by the Spirit.” The verb for “walk” in v. 16 is peripateo [peripatew] which is that step by step action that produces forward momentum; the word for “walk” in v. 25 is stoicheo [stoixew] which emphasises following in someone’s footsteps. If you are following in somebody’s footsteps then you know exactly where to put your feet. That is the point of this verse. The Holy Spirit has laid out those footsteps for us; it is in the Word of God. All of the mandates, precepts, principles and promises in the Word of God outline for us those steps that the Holy Spirit revealed through the writers of Scripture through revelation and inspiration so that we know exactly where to step. So we have a path to follow. That path was laid down by the Holy Spirit through the objective revelation of God’s Word and we are to walk that path in dependence on God the Holy Spirit. So what that tells us right here is that the abiding, walking, the action is all going to be empowered by the Holy Spirit from objective revelation to production. The entire process is going to be energised by God the Holy Spirit.

1 Corinthians 2 is contrasting human viewpoint and divine viewpoint, the wisdom of God’s Word versus man’s wisdom. 1 Corinthians 2:6 ^NASB “Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; [7] but we speak God’s wisdom in a mystery, the hidden {wisdom} [divine viewpoint thinking] which God predestined before the ages to our glory; [8] {the wisdom} which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory; [9] but just as it is written, “THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND {which} HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM.” The word “things” is a neuter plural referring to the doctrines of Scripture. They are not available through empiricism, through human observation. [10] “For to us God revealed {them} through the Spirit; for the Spirit searches all things, even the depths of God.” What are the ”things” here? They are the same as at the beginning of v. 9, the doctrines, the mind of Christ and the revelation of the canon of Scripture. [11] “For who among men knows the {thoughts} of a man except the spirit [the immaterial part of man] of the man which is in him? Even so the {thoughts} of God no one knows except the Spirit of God.” The point that Paul is making is that there is an analogy. Just as no one knows what is in you except yourself, no one can know God except the Holy Spirit. So the only way we can know God is if God reveals Himself to us through some kind of objective revelation. [12] “Now we have received, not the spirit [attitude and thinking of the cosmic system] of the world, but the Spirit who is from God, so that we may know the things [doctrines] freely given to us by God, [13] which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual {thoughts} with spiritual {words.} [14] But a natural [soulish] man does not accept the things [doctrines] of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. [15] But he who is spiritual [pneumatikoj] appraises all things [doctrine], yet he himself is appraised by no one. [16] For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we have the mind of Christ.”

There is a connection between the fact that there is the ministry of Holy Spirit who reveals truth, and the understanding of doctrine has something to do with this absolute status. Where do we get the absolute status? It is in the next verse, 3:1 ^NASB “And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ.” It seemed to us when looking at the last couple of verses that “spiritual” referred to as a person who was a believer, but when we get to 3:1 there is more to it than simply having a human spirit. Here Paul adds a new element. Are they believers? Yes. But because they are operating on the sin nature they are just like an unbeliever, so he can’t talk to them like a believer and he introduces us to a new word, carnal or fleshly, the Greek word sarkinos [sarkinoj], based on the Greek word sarx [sarc]. We saw in Galatians 5 that if we are walking by means of the Holy Spirit we will not bring to completion the lusts of the flesh. So the person who is operating on the sin nature is characterised as someone who is fleshly. This tells us that there are three types of people: the psuchikos [yuxikoj] person who is an unbeliever and just has a soul; there is the spiritual person who is a believer, regenerate, and also operating on doctrine; then the sarkikos [sarkikoj] person who is saved but living like an unbeliever because he is operating on the sin nature. This introduces us to the fact that we have spiritual versus carnal. If we abide in Christ and are walking by means of the Holy Spirit, understanding and applying revelation which is leading to production because of the Holy Spirit, we are spiritual. However, if we are operating on the sin nature we are not abiding and we are carnal. [2] “I gave you milk to drink, not solid food; for you were not yet able {to receive it.} Indeed, even now you are not yet able.” Why are they not able? Because they are fleshly. We can’t take in the Word while we are sarkinos. There is something about operating on the sin nature that does not allow us to understand, apply and live on doctrine. So the sin nature is going to stifle all spiritual production.

Notice the result. 1 Corinthians 3:3 ^NASB “for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?” Walking like mere men once again emphasises the momentum of the carnal believer is just like the unbeliever.

How do we go from being fleshly to being spiritual? How do we recover if we are in the position of these Corinthians? In 1 John 1:5 we have the absolute that God is light and in Him is no darkness. In verse 6 we see that we can walk in darkness. Walking in darkness would be tantamount to walking on the basis of the sin nature, not abiding in Christ, and we also see the terminology of fellowship produced here so this would be out of fellowship. “If we say that we have fellowship with Him and {yet} walk in the darkness, we lie and do not practice the truth.” This is not applying doctrine, the same thing that is said about the Corinthians. [7] “but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.”

1 John 1:9 ^NASB “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” It is this verse then that provides the solution to the sarkinos believer, the sin nature, and walking in darkness.

Ephesians chapters 4, 5 & 6 are talking about the believer’s lifestyle, the result of understanding the doctrine in chapters 1, 2 & 3. Ephesians 4:1 ^NASB “Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called.” All through chapters four and five we have the metaphor of walking. That means that that is going to describe the walk by means of the Spirit found in Galatians 5:16ff.

Ephesians 5:1 Therefore be imitators of God, as beloved children; [2] and walk in love” … walking in love is tantamount to walking by means of the Holy Spirit and walking in the light… “just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.” Notice, walking in love is not defined in emotive terminology. God’s love is never measured in Scripture by emotion, even in the Old Testament. God demonstrates His love in the Old Testament by being faithful to His covenants and doing what He said He would do for Israel. Jesus said that if we love Him we will keep His commandments. So how do we know if we love God? By how we feel? No, it is by our obedience to Him. Walking in love is characterised by work, it is operation.

Then there is a contrast. Ephesians 5:3 ^NASB “But immorality or any impurity or greed must not even be named among you, as is proper among saints.” Immorality, impurity and greed are three productions of the sin nature. Where do we find those? Galatians 5:18ff. [4] and {there must be no} filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.” In other words, the believer who is in fellowship and walking in the light is going to be thankful. Paul returns to that theme down in v. 20, “always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father.” This is why gratitude is a barometer of our spiritual growth. [5] “For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.” We have seen that inheriting the kingdom is not entering the kingdom. Entering the kingdom is salvation; inheriting the kingdom is rewards. The same thing is said in Galatians 5:18, 19.

Ephesians 5:9 ^NASB “(for the fruit of the Light {consists} in all goodness and righteousness and truth), [10] “trying to learn [demonstrating] what is pleasing to the Lord. [11] Do not participate in the unfruitful deeds of darkness, but instead even expose them; [12] for it is disgraceful even to speak of the things which are done by them in secret. [13] But all things become visible when they are exposed by the light, for everything that becomes visible is light.” That goes back to 1 John 1:5-7 again, that when we are walking in the light it is not only talking about walking consistently with revelation but revelation tells us the absolute standards of God’s character and walking consistent with Him. When we are walking in the Word it is going to make visible through the revelation of absolutes what sin is and what sin is not, and so that gives us the opportunity then to confess. [14] “For this reason it says, ‘Awake, sleeper, And arise from the dead [carnal death], And Christ will shine on you’.” That is an allusion to waking up and confessing sin.

Before we can take in and learn the Word of God something has to happen in terms of post-salvation sins. James 1:21 ^NASB “Therefore, putting aside all filthiness and {all} that remains of wickedness, in humility receive the word implanted, which is able to save your souls.” The verse begins with an anarthrous participle, and the verb in the imperative is an aorist, which emphasises priority to receive the Word in humility. That syntactical construction is what is called a participle of attendant circumstance. That means that the action at the beginning must precede the fulfilment of the main imperative. In other words, you have to put aside or deal with the filthiness of sin, the excess of sin, before you can receive the Word implanted. That same construction is repeated in 1 Peter 2:1, 2 ^NASB “Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation.” The mandate is to desire the milk of the Word but because of the attendance circumstantial participle of verse 1 you have to first put aside malice and guile, etc. before you can take in the Word. In other words, there has to be a cleansing from sin before you can start taking in, understanding and applying the Word.

In Ephesians 5:15-17 Paul talks about understanding doctrine, being wise, not foolish. That is applying doctrine. So vv. 15-17 is the broader context of walking in the light; narrower context: understanding and applying the Word of God. In 5:18 ^NASB “And do not get drunk with wine, for that is dissipation, but be filled with [by means of] the Spirit.” First of all He is filling our souls with something. How do we understand what that is? In verse 19 we see the results of the filling is “speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; [20] always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; [21] and be subject to one another in the fear of Christ.”

Colossians 3:16 ^NASB “Let the word of Christ richly dwell within you…” with all wisdom teaching and admonishing one another with psalms {and} hymns {and} spiritual songs, singing with thankfulness in your hearts to God.” In Ephesians the filling of the Spirit was related to understanding doctrine (5:15-17). Colossians 3:16 is talking about letting doctrine richly dwell or fill you up. That is the object of the Holy Spirit’s filling. It is like taking a sponge and letting it soak up water; water is the content of the filling. Water is not the Spirit; water is analogous to doctrine filling the soul. The Holy Spirit is the one who enables that to take place. The result: “……” with all wisdom teaching and admonishing one another with psalms {and} hymns {and} spiritual songs, singing with thankfulness in your hearts to God. [17] Whatever you do in word or deed, {do} all in the name of the Lord Jesus, giving thanks through Him to God the Father. [18] Wives, be subject to your husbands, as is fitting in the Lord. [19] Husbands, love your wives and do not be embittered against them. [20] Children, be obedient to your parents in all things, for this is well-pleasing to the Lord.” Notice the similarity to Ephesians. What is different in Colossians 3:16ff and Ephesians 5:18ff is the command. In Ephesians it is to be filled by means of the Holy Spirit; in Colossians it is to let the Word of Christ dwell in you.

We know from Ephesians 5, even in context, that the filling by means of the Spirit is related to walking as wise and to understanding the Word. We know from 1 Corinthians chapter three that we have to be both born again and in right relationship to God the Holy Spirit in order to understand and apply doctrine. We know from Galatians chapter five that we are either going to be walking by the Holy Spirit or walking by the sin nature. These are absolutes. When we start walking by the sin nature we have to recover, there has to be cleansing. We have to examine ourselves, 1 Corinthians 11 says. 1 John 1:9 ^NASB “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” That cleansing from all unrighteousness then enables us to walk in the light and to have fellowship with one another, “partakers of one another” in Ephesians 5. That is how we tie these passages together. By taking those passages and comparing Scripture with Scripture we then come to understand the foundational dynamic of God the Holy Spirit that walking by the Spirit isn’t some sort of metaphysical or mystical experience with the Holy Spirit, that we are not filled up with the Holy Spirit as the content of our filling (we never get more of the Holy Spirit), but the filling of the Spirit is the operation whereby God the Holy Spirit helps us to understand the Word of God, helps us to store it in our soul, helps us to recall it and then to apply it in various circumstances. Application comes under the category of wisdom.