Gr. homologeō, “to say the same thing [as another],” “to admit the truth of an accusation” (see on Rom. 10:9), from homos, “one and the same,” and legō, “to say.”

 Gr. hamartiai (see on ch. 3:4). John’s words show an awareness that sincere Christians do, at times, fall into sin (cf. on ch. 2:1). It is also clear that he is speaking of specific acts of sin, and not of sin as an evil principle in the life. Accordingly, confession should be more specific than the mere admission of sinfulness. The recognition of the precise nature of a sin and an understanding of the factors that led to its commission are essential to confession and to building up strength to resist a similar temptation when it recurs (5T 639). Unwillingness to be specific may reveal an absence of true repentance and the lack of a real desire for all that forgiveness implies (see SC 41). For discussion of the close relation between confession and repentance see on Eze. 18:30; see 5T 640.

 The context shows that the writer expects the confession to be made to God, for God alone “is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Hence, no human intermediary, no priest, is needed to pronounce us free of sin. We come to God, not only because He alone can “cleanse,” but because we have sinned against Him. This is true of all sin. If the sin is also against some person, then confession should be made to that person as well as to God (5T 645, 646; DA 811). The extent of the confession should be measured by the extent of the damage done by our evil deed (cf. on Prov. 28:13).

The only element of uncertainty in the process of confession and forgiveness lies with the sinner. The Lord is sure to forgive if man will truly confess.

 Faithfulness is one of the Lord’s outstanding qualities (1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Tim. 2:13; Heb. 10:23). Here, John stresses God’s fidelity with respect to forgiveness (cf. on Ex. 34:6, 7; Micah 7:19).

 How often peace is forfeited by those who doubt God’s faithfulness! Satan does his utmost to break down our faith in the Lord’s solicitous interest in us as individual (MB 115). Satan is a content for us to believe that God cares for many or most of His people, if he can only lead us to doubt His care for us personally. We need constantly to remind ourselves of the divine power that will keep us from falling (Jude 24), and when we do fall as a result of failing to use that power, we should come, repentant, to the throne of mercy for grace and pardon (cf. Heb. 4:16; 1 John 2:1).

 Gr. dikaios, “just,” or “righteous” (see on Matt. 1:19). God is a just judge, and His justice is most apparent in contrast with “all our unrighteousness [adikia].” Fortunately for us His justice is tempered with mercy.

 Gr. aphiēmi, used in the NT with a with the variety of meanings—“to send away,” “to dismiss,” “to leave,” “to forgive.” When the verb is used in conjunction with “sin,” however, it is uniformly translated “to forgive” (see on Matt. 6:12; 26:28). It is in the realm of forgiveness that God’s faithfulness and justice find their complete expression. For a discussion of forgiveness see on 2 Chron. 7:14; Ps. 32:1; Acts 3:19.

 That is, the particular sins that have been confessed. The Lord is ready to forgive the repentant sinner, though He cannot forgive these sins in the sense of overlooking them. Confessed sins are borne by the Lamb of God (John 1:29). The gracious love of God accepts the repentant sinner, the confessed sin is taken away from him, and the sinner stands before the Lord covered with the perfect life of Christ (Col. 3:3, 9, 10; COL 311, 312). The sin has gone, and the sinner stands a new man in Christ Jesus.

 Or, “even to cleanse.” The phrase “to cleanse us from all unrighteousness” may be understood either as in apposition to, and hence explanatory of, the phrase “to forgive us our sins,” or as setting forth a process distinct from, and following that of, forgiveness. Both ideas are valid when applied to practical Christian living. All sin defiles, and when the sinner is forgiven he is cleansed from those sins for which he has received forgiveness. When confessing his great sin David prayed, “Create in me a clean heart, O God” (Ps. 51:10). However, the Lord purposes to cleanse the repentant sinner from all unrighteousness. He requires moral perfection of His children (see on Matt. 5:48) and has made provision whereby every sin may be successfully resisted and overcome (see on Rom. 8:1-4). As long as there is life there will be new victories to gain and new excellences to reach. This day-by-day cleansing from sin and growth in grace is termed sanctification (see on Rom. 6:19). The initial step whereby the sinner turns from his sin and accepts Christ is called justification (see on Rom. 5:1). It is possible to see these two processes in the words of John, but whether the apostles had such a close analysis of these steps in salvation in mind is open to question. It is more likely that he was thinking of the cleansing that accompanies forgiveness, though his words may be more widely applied.

This comprehensive statement makes clear the thoroughness with which God is prepared to remove unrighteousness from those who have confessed and been forgiven their sins. But the sinner himself must cooperate with God by forsaking sin. If the scriptural plan is followed, the cleansing will be complete.

 It requires careful watching unto prayer to prevent the old habits of thought and action from coming to life again (Rom. 6:11-13; 1 Cor. 9:27). The action of the will is decisive, but the will is weak and vacillating until Christ has cleansed and strengthened it. The deceitful heart often has a hidden longing for its old ways and proposes many an excuse to justify continued indulgence. Constant awareness of this danger and a daily renewal of purpose are necessary to sinlessness (SC 52), for Heaven can do nothing for a man until he accepts the grace and power of Christ for the eradication of every sinful desire and tendency in his life. See on 1 John 3:6-10; Jude 24.