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Exegetical and Hermeneutical Commentary of 1 John 1:6

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If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

6. An inference from the first principle just laid down. God is light, utterly removed from all darkness: therefore to be in darkness is to be cut off from Him.

If we say ] With great gentleness he puts the case hypothetically, and with great delicacy he includes himself in the hypothesis. This ‘if we’ continues in almost every verse until 1Jn 2:3, after which it is changed into the equivalent ‘he that’, which continues down to 1Jn 2:11; after that neither form is used. This is one of several indications that from 1Jn 1:6 to 1Jn 2:11 is a definite division of the Epistle, based upon the introductory verse, 1Jn 1:5. With 1Jn 2:12 there is a new departure.

walk in darkness ] This ‘walk’ ( ) is the Latin versari and signifies the ordinary course of life. The word in this sense is frequent in S. Paul and in S. John. Comp. 1Jn 2:6; 1Jn 2:11; 2Jn 1:4; 2Jn 1:6; 3Jn 1:3-4; Rev 21:24; Joh 8:12. It expresses not merely action, but habitual action. A life in moral darkness can no more have communion with God, than a life in a coal-pit can have communion with the sun. For ‘what communion hath light with darkness?’ (2Co 6:4). Light can be shut out, but it cannot be shut in. Some Gnostics taught, not merely that to the illuminated all conduct was alike, but that to reach the highest form of illumination men must experience every kind of action, however abominable, in order to work themselves free from the powers that rule the world (Eus. H. E. IV. vii. 9). ‘In darkness’ should probably be in the darkness: in 1Jn 1:6-7, as in 1Jn 2:8-9; 1Jn 2:11, both light and darkness have the article in the Greek, which is not merely generic but emphatic; that which is light indeed is opposed to that which is darkness indeed. In 2Co 6:14, ‘What communion hath light with darkness?’, neither word has the article.

we lie, and do not the truth ] Antithetic parallelism, as in 1Jn 1:5. The negative statement here carries us further than the positive one: it includes conduct as well as speech. See on Joh 3:21, where ‘doing the truth’ is opposed to ‘practising evil’. It is also the opposite of ‘ doing a lie’ (Rev 21:27; Rev 22:15). In LXX. ‘to do mercy and truth ’ is found several times. So also S. Paul opposes truth to iniquity (1Co 13:6); shewing that neither does he confine truth to truthfulness in words. In this Epistle we find many striking harmonies in thought and language between S. John and S. Paul, quite fatal to the view that there is a fundamental difference in teaching between the two Apostles.

Fuente: The Cambridge Bible for Schools and Colleges

If we say that we have fellowship uith him – If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, (compare the notes at 1Jo 1:3), and he who professes that should be like him.

And walk in darkness – Live in sin and error. To walk in darkness now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion. That is not, however, probably the whole idea here. The leading thought is, that if we live in sin, it is a proof that our profession of religion is false. Desirable as it is to have the comforts of religion, yet it is not always true that they who do not are not true Christians, nor is it true by any means that they intend to deceive the world.

We lie – We are false professors; we are deceived if we think that we can have fellowship with God, and yet live in the practice of sin. As God is pure, so must we be, if we would be his friends. This does not mean necessarily that they meant to deceive, but that there was an irreconcilable contradiction between a life of sin and fellowship with God.

And do not the truth – Do not act truly. The profession is a false one. Compare the notes at Joh 3:22. To do the truth is to act in accordance with truth; and the expression here means that such an one could not be a Christian. And yet how many there are who are living in known sin who profess to be Christians! How many whose minds are dark on the whole subject of religion, who have never known anything of the real peace and joy which it imparts, who nevertheless entertain the belief that they are the friends of God, and are going to heaven! They trust in a name, in forms, in conformity to external rites, and have never known anything of the internal peace and purity which religion imparts, and in fact have never had any true fellowship with that God who is light, and in whom there is no darkness at all. Religion is light; religion is peace, purity, joy; and though there are eases where for a time a true Christian may be left to darkness, and have no spiritual joy, and be in doubt about his salvation, yet still it is a great truth, that unless we know by personal experience what it is to walk habitually in the light, to have the comforts of religion, and to experience in our own souls the influences which make the heart pure, and which bring us into conformity to the God who is light, we can have no true religion. All else is but a name, which will not avail us on the final day.

Fuente: Albert Barnes’ Notes on the Bible

Verse 6. If we say that we have fellowship] Having fellowship, , communion, with God, necessarily implies a partaking of the Divine nature. Now if a man profess to have such communion, and walk in darkness-live an irreligious and sinful life, he lies, in the profession which he makes, and does not the truth-does not walk according to the directions of the Gospel, on the grace of which he holds his relation to God, and his communion with him.

The Gnostics, against whose errors it is supposed this epistle was written, were great pretenders to knowledge, to the highest degrees of the Divine illumination, and the nearest communion with the fountain of holiness, while their manners were excessively corrupt.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Light and darkness are frequently put for holiness and wickedness, Luk 16:8; Rom 13:12; Eph 5:8; 1Th 5:5. The sum then is: That if any pretend to friendship with God, or to have received holy and gracious influences from him, and do yet lead wicked lives, they are liars, even guilty of a practical lie, doing what makes their profession false and insincere.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. sayprofess.

have fellowship with him(1Jo 1:3). The essence of theChristian life.

walkin inward andoutward action, whithersoever we turn ourselves [BENGEL].

in darknessGreek,“in the darkness”; opposed to “the light”(compare 1Jn 2:8; 1Jn 2:11).

lie (1Jo2:4).

do notin practice,whatever we say.

the truth (Eph 4:21;Joh 3:21).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

If we say that we have fellowship with him,…. The Alexandrian copy reads, “for if we say”: that is, if any profess to be partakers of the divine nature, to be like unto God, and to have communion with him, to have the light of his countenance, and the discoveries of his love:

and walk in darkness; in the darkness of sin, ignorance, and unbelief, or are in a state of unregeneracy and blindness; whose understandings are darkened, and they know not God in Christ, nor have any true sight and sense of themselves, their sin and danger; and are ignorant of Christ and his righteousness, and the way of salvation by him; and are strangers to the Spirit of God, and the work of his grace; and are unacquainted with the truths of the Gospel; and not only so, but go on in darkness more and more; prefer it to the light, love it, and the works of it; have fellowship with them, and choose them; take pleasure in the ways of sin and wickedness, and continue, and walk on in them; if such persons pretend to fellowship with God, they are liars:

we lie; it cannot be, it is a contradiction, the thing is impossible and impracticable; what communion hath light with darkness? or what fellowship can the throne of iniquity, or those in whom sin reigns, have with God? for God is light, and were they partakers of him, or like unto him, or had communion with him, they would consequently be in the light, and not in darkness, and much less walk in it; wherefore they are liars,

and do not the truth: they do not say the truth, nor act according to it; they do not act uprightly or sincerely, but are hypocrites, and pretend to that which they have not; and if they did the truth, they would come to the light, and not walk in darkness; see Joh 3:21.

Fuente: John Gill’s Exposition of the Entire Bible

If we say ( ). Condition of third class with and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see verse 3) involves walking in the light with God (verse 5) and not in the darkness ( here, but in Joh 1:5). See 2:11 also for .

We lie (). Present middle indicative, plain Greek and plain English like that about the devil in Joh 8:44.

Do not the truth ( ). Negative statement of the positive as in Joh 8:44. See Joh 3:21 for “doing the truth,” like Ne 9:33.

Fuente: Robertson’s Word Pictures in the New Testament

If we say [ ] . The subjunctive mood puts the case as supposed, not as assumed.

Walk in the darkness. The phrase occurs only in John’s Gospel and First Epistle. Darkness here is skotov, instead of skotia (ver. 5). See on Joh 1:5. Walk [] , is, literally, walk about; indicating the habitual course of the life, outward and inward. The verb, with this moral sense, is common in John and Paul, and is found elsewhere only in Mr 7:5; Act 21:21.

We lie and do not the truth. Again the combination of the positive and negative statements. See on ver. 5. The phrase to do the truth occurs only in John’s Gospel and First Epistle. See on Joh 3:21. All walking in darkness is a not doing of the truth. “Right action is true thought realized. Every fragment of right done is so much truth made visible” (Westcott).

Fuente: Vincent’s Word Studies in the New Testament

1) “If we say” – Greek ean eipomen) If we should say -conditional of possibility.

2) “That we have fellowship with him,” that we have or hold a (Greek Koinonian) common-of-kind fellowship (Greek met) in close association with him God the Father, 1Jn 2:9-11.

3) “And walk in darkness” and (Greek peripatomen) meaning “putter around” or walk in circles of darkness, in gray areas of morality.

4) “We lie”, Concerning such a claim John asserted that such conduct would even involve him, and other early apostles and disciples, in hypocritical claims of bearing false testimony, Gal 5:25.

5) “And do not the truth ‘ “ – the phrase “do not” means “are not doing” the truth – what the body of truth, the Word of God sanctions. The one who claims fellowship with God, even if it is me, John writes, but does not walk like Jesus walked, is walking and talking a living, progressive lie. Joh 8:39-44

Fuente: Garner-Howes Baptist Commentary

6 If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doctrine, however, depends on a higher principle, that God sanctifies all who are his. For it is not a naked precept that he gives, which requires that our life should be holy; but he rather shews that the grace of Christ serves for this end to dissipate darkness, and to kindle in us the light of God; as though he had said, “What God communicates to us is not a vain fiction; for it is necessary that the power and effect of this fellowship should shine forth in our life; otherwise the possession of the gospel is fallacious.” What he adds, and do not the truth, is the same as if he had said, “We do not act truthfully. We do not regard what is true and right.” And this mode of speaking, as I have before observed, is frequently used by him.

Fuente: Calvin’s Complete Commentary

CHAPTER III

IF WE WALK IN THE LIGHT

1Jn. 1:6-7

The Text

If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth; 7) but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus His Son cleanseth us from all sin.

Try to Discover

How is it possible for sinful men to walk in the light as He is in the light?

Why does John say . . . we are not doing the truth, instead of saying . . . we are not telling the truth?

Why does John change from . . . have fellowship with Him . . . in 1Jn. 1:6 to . . . have fellowship one with another . . . in 1Jn. 1:7?

Paraphrase

If we say We have fellowship with Him and in darkness are walking we are dealing falsely and not doing the truth; 7) whereas if in the light we are walking, as he is in the light we have fellowship one with another, and the blood of Jesus his Son is cleansing us from all sin.

D. Comments

Preliminary Remarks

In the two verses before us, John makes the individuals attitude toward the incarnation the test of eternal life considered as (a) fellowship and (b) cleansing from sin. In the prologue, he has established the incarnation experience of Jesus as that which made life known to men. In verse five, he has said that the meaning of that experience is God is light.

The light of God came into the world in the person of Jesus. It became and ever shall remain, the acid test of life. Whoever comes to and remains in the light of God, shall not know condemnation, no matter how sinful he is. He who refuses to come into that light does so because his deeds are evil, and consequently he is already condemned. (Read Joh. 3:16-21) So far as John is concerned, the Christless life is lived in darkness, is stained by sin, and ends in death.

Translation and comments

The negative . . . 1Jn. 1:6

(1Jn. 1:6) If we should say that we are having friendly, familiar communion with Him and we are walking in the darkness, we are lying, and we are not doing that which is real.

The saying of a lie and the doing of a lie are the same. Whoever says he is having fellowship with God while he is walking in darkness (i.e. while denying the incarnation) is not doing the truth. For John there is no middle ground. Truth is that which Jesus began both to do and to teach. (Act. 1:1) To deny it is to deny ultimate reality.

John has said (1Jn. 1:3) that the reason he is writing the message, which he both saw Jesus do and heard Jesus speak, is in order that his readers may go on having fellowship with God, and with His Son Jesus Christ. In chapter two, 1Jn. 2:23, he will say whosoever denieth the Son, the same hath not the Father. There is no fellowship with God aside from Jesus as the incarnate light of God.

Jesus made this same claim for Himself when He said, No one cometh unto the Father but by me. (Joh. 14:6) To claim otherwise is to both speak and act contrary to that which is real.

To walk in the light is to walk with Christ, to order ones life according to that which He did as an example and taught as rules of conduct. This does not imply moral perfection! On the contrary, it involves the recognition to ourselves before God that we are guilty of sin. (1Jn. 1:8)

However, truth as it is revealed in Christ is never just intellectual. It is always moral. It is not concerned so much with abstract accuracy as with concrete living. It is not just something to think about as the philosophers. It is something to do. A man who walks in the light as He is in the light will spend his whole time in the awareness of an obligation to make his deeds match his words. He will recognize his need of divine cleansing, and never think that sin does not matter. The nearer one comes to the understanding of God, the more terrible sin seems, as Gods light reveals its evil nature. The whole universe has a moral base.

The positive . . . 1Jn. 1:7

(1Jn. 1:7) If we go on walking in the light as He is in the light, we are continuing to have friendly familiar communion with one another, and the blood of Jesus His Son goes on cleansing us from all sins.

In verse seven, we have the positive side of the negative statement made in verse six. When our lives are lived in the light of God made available in Jesus, two things happen.

First, we have fellowship with one another. Notice that the phrase, have fellowship with Him of verse six changes here to have fellowship one with another. The phrases are virtually synonymous. Just as men at war with God are at war with one another, so men reconciled to God are reconciled to one another.

We may illustrate like this: Suppose a group of people are confined in a strange room which is cast in pitch darkness. They do not know the shape of the room. They do not know where the furnishings are or what their purpose is. As these people begin to grope about in the darkness they stumble over the furniture. They hurt themselves against what they cannot see. In their frustration and discomfort they bump into one another. They strike out at one another in anger and animosity.
Suppose now that someone turns on the light. Each occupant of the room sees the others not as strange beings contributing to his discomfort, but as human beings, pretty much like himself. He sees the shape of the room as it was designed for human tenancy. He sees the furnishings not as obstacles over which to stumble, but as items created for his own use. So he sits down and begins to share with his fellows the blessings which the light has brought to all.
So it is with the fellowship of the redeemed. When we were outside of Christ we did not understand the moral laws of the world in which we lived. We banged ourselves against the spiritual realities which were created for our benefit, and in our bafflement we struck out at each other. But in Christ, when we walk in the light as He brings it, we realize that the world in which we live was ordered for our occupancy to the glory to God. We understand that the moral laws of God are not designed to make us miserable and filled with guilt complexes, but are rather for our spiritual benefit. By the light of Christ we see that all men are created in the image of God, that all are lost in and victims of the same darkness, that aside from Gods light there is no hope for any, but that in it there is hope for all. (See 2Co. 5:14-21) In these realizations we become reconciled to one another and begin to share the blessings which Christ has revealed.

The person who walks in darkness, and especially one who leaves the light and returns to the darkness, cannot have fellowship with those who remain in the light. (2Co. 6:14-16) So, to be outside the proper relationship with those who are in the light is evidence that one is also cut off from God. Truth begets fellowship with both God and man.

The second result of walking in the light is that the blood of Jesus Christ, the Son of God, continues to cleanse us from all unrighteousness. From this, it is apparent that walking in the light as He is in the light does not indicate a state of moral perfection equal to that of God. On the contrary, the first thing the life of Jesus says to us is that we are sinners, and personally responsible for the guilt of our own sin. By His sinlessness, He reveals our sin.

The reason no child of God has any right to a guilt complex is that, just as surely as the light reveals our guilt, so does the blood of Jesus cleanse us from it, so long as we remain in the light! One of the greatest blessings of the Christian life is realized forgiveness. (Rom. 8:1)

We fail often in our attempt to follow the example of Jesus sinless life, but it is not the following of His example that removes the guilt of sin. It is His blood! Cleansing is not affected by having the right attitude toward sin. However, when one comes, in the light of God, to have the correct attitude toward sin, he is then within the scope of the cleansing power of the blood of Jesus.

Nothing could be more diametrically opposed to the Gnostic than this statement about the blood of Jesus. It is the most anti-Gnostic terminology possible. It is also repugnant to todays liberal theologian.
The summary statement of these two verses is intended by John to set the tenor of the remainder of the epistle. From this point on he begins to demonstrate precisely how we may know we are remaining in Gods fellowship by the application of Gods light to our personal lives. Hereby we know we have life.

The affirmation of these verses is very relevant to the religious atmosphere of our day. There are those who would say that fellowship with God is determined solely by Gods love. There are those to whom the Fatherhood of God and the brotherhood of man are completely divorced from the identity of Jesus as Gods only begotten son. These assumptions, according to Johns factual declaration here, are not made in accordance with the reality brought to light in the incarnation. Men are at war with men because they are at war with God, and the only Prince of Peace is the Word Who became flesh.
Similarly, there are those modern theologians who tell us that the blood belongs to a primitive slaughterhouse religion and has no place in the socially adept Christianity of modern man. The person who thinks thus of the blood walks in the darkness. As in the first century, so today, the person who says he is a Christian while denying the truth of the Word lies and does not think or live according to that which is real.

Questions for Review

What are the two practical results of walking in the light as He is in the light?

How does the Light of God come into our lives?

Why do men refuse to walk in this light? (Joh. 3:16-21)

Verse six and verse seven represent the _______________________ and the ________________ side of the same truth.

Does walking in the light imply moral perfection equal to that of God? Explain.

How is the truth of 1Jn. 1:6 related to that of Joh. 14:6?

To walk in the light as He is in the light is to _________________.

Reality as it is revealed in Christ is never just ___________________ but always _______________.

What does Gods light in Christ reveal about personal guilt?

10.

Men are at war with men because _____________________________.

11.

In what practical way does Gods revelation of the nature of sin bring about fellowship among those who walk in the light?

12.

To leave the fellowship of those who walk in the light results in broken fellowship also with ____________________.

13.

The first thing the Gospel message says to anyone is what?

14.

How does the life of Jesus reveal the guilt of others?

15.

One of the greatest blessings of the Christian life is ____________ forgiveness.

16.

What is meant by the statement, Nothing could be more diametrically opposed to the Gnostic than Johns statement about the blood? How is this the most anti-Gnostic terminology possible? (See Words We Must Understand . . . Gnosticism)

17.

How is the summary statement of 1Jn. 1:6-7 relevant to the religious atmosphere of our day?

SPECIAL STUDIES

W. CARL KETCHERSIDE
WALKING IN THE LIGHT

But 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 cleanseth us from all sin (1Jn. 1:7).

No discussion of fellowship can ignore this statement. It is apparent that the fellowship mentioned is conditioned upon walking in the light and doing so to the extent that God is in the light. But what is the light? What is darkness? What is it to walk in the light? An objective analysis of this passage and a proper answer to these questions produces a real surprise to partisan defenders who have merely accepted a traditional explanation without study or investigation.

It is not our present intention to outline at length the background of this epistle. That belongs more appropriately to our forthcoming discussion of 2Jn. 1:10-11. It will suffice now to say that, at the time of this writing, the last survivor of the apostles was living in Ephesus. Here he came into direct contact with the sect of the Gnostics who had infiltrated and disturbed every congregation in the Greek world. These factionalists pretended to special insights and claimed to have knowledge of the mystical and elemental structure of the universe. They took their title from gnosis, knowledge. They were the knowing ones, those on the inside, as opposed to the uninitiated.

Although there were various schools of gnostic thought, all were basically agreed upon the idea underlying their synthetic philosophy, that all matter is essentially evil. On this basis they concluded that God could not have personally created the world because he could have no contact with or relationship to evil. By the same token they concluded that Jesus was either a phantom, or that he was born of Joseph and Mary and elevated to Sonship with God at his baptism by John. Under the leadership of Cerinthus and other advocates of that day, this philosophy wormed its way into every congregation in Asia Minor. Wherever it went it destroyed the faith of many in the fact that Jesus had come in the flesh.
Prevalent in the theory was the idea that there could be no possible union between the human and the divine. The former was material and, therefore, evil; and the possibility of fellowship between them was regarded as absurd and ridiculous. God was so far above the universe which had been created by a demi-urge, one of a series of emanations which had gone out from the divine essence, that he was wholly unconcerned about anything on earth and completely without interest in mankind. There could be no bridging of the chasm between deity and humanity, and from this stemmed two conclusions. Jesus was not deity manifested in a body of flesh and there was no such thing as a stage of fellowship between God and man.

John counters this theory with his gospel record. This will account for the difference between it and the synoptics. This term is applied to Matthew, Mark and Luke, because their contents can be charted in parallel columns and synchronized. A synopsis can be made which will be true of all three. The gospel according to John does not lend itself to such treatment. It was written for a distinctive purpose and to meet a wholly different need. The first two epistles of John were written for a distinctive purpose and to meet a wholly different need. The first two epistles of John were written for the same purpose. Both specifically deal with the treatment to be accorded those who deny that Jesus is the Christ (1Jn. 2:22), that is, that Jesus Christ is come in the flesh (2Jn. 1:7).

An analysis of 1 John in the light of its background and the circumstances which called it forth, is one of the most rewarding experiences which can come to the dedicated Bible student. John begins by affirming that eternal life, which was with God from the beginning, was manifested and made visible unto men, and that he was one of the selected witnesses who beheld that life embodied in a person, and could testify to it. We have seen it, and bear witness, and show unto you that eternal life. Since eternal life was with the Father from the beginning, and was not merely extension of time, but possessed the quality of personality, the pre-existence of the Word of life was thus asserted.

Nature of the Testimony

The fact that prior to the manifestation, the Word was in a different state, does not argue against existence. It serves only to demonstrate that the incarnation revealed to human eyes what previously had been hidden from them. Once accepted, this would deal a death blow to elemental gnosticism. But there was a group of gnostics called the Docetics, from dokeo, to appear, to seem. These alleged that Jesus possessed no reality, that he was immaterial, and a phantom (or phantasy). For their benefit the apostle shows that the Word not only became flesh, but was actually subject to examination by the senses.

He argues against the possibility of the witnesses being deceived or deluded upon the basis of their intimate personal association with the embodied Word. From the standpoint of time, proximity and conscious interest, they had ample opportunity to examine the validity of his claims. They were with him long enough and were associated with him closely enough that they could not be misled. Their own careers and very lives were staked upon his veracity. They had left all and followed after him.
Their examination was audible, visual and manual. We have heard, we have seen with our eyes, we have looked upon, and our hands have handled, of the Word of life. The best proof is visual, and this is stressed. Not only did they see Jesus with their eyes, but they looked upon him. This has to do with studied investigation or prolonged scrutiny. Theirs was no mere passing glance. They did not simply look at Jesus as he passed by, but they looked upon him. The apostles were qualified witnesses. Their testimony met all of the requirements essential to proving a point of fact.

Their experience with the manifested Word made possible a fellowship with the Father, and with His Son Jesus Christ. Eternal life became incarnate with them. This is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life (1Jn. 5:11-12). When the Word of life became embodied, that Word was designated the Son of God. When eternal life dwells in us we are also called sons of God. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God (1Jn. 3:1).

The declaration of what the apostolic witnesses had seen and heard was to make possible the extension of the divine-human fellowship unto their hearers, and thus provide for them fulness of joy. The essence of the message which had been conveyed unto them by God and which they, in turn, conveyed to others, was summed up in the words, God is light, and in him is no darkness at all. Since the declaration was to assure fellowship of the human with the divine, and since it consisted of the statement that God is light in the absolute, it is obvious that nothing can be of greater importance than identification of the light. Fellowship is conditioned upon walking in that light.

Fellowship is not by word but by walk. It is not the testimony of the lips but of the life. The word walk means more than merely making progress in a given direction, or placing each foot alternately before the other. It involves experience and sharing of thought and life. And Enoch walked with God, and he was not (found); for God took him (Gen. 5:24). Noah was a just man, and perfect in his generations, and Noah walked with God (Gen. 6:9). Inasmuch as God is light, to say that one is in fellowship with God, while walking in darkness, is to lie and do not the truth. Darkness is the opposite to light.

Identifying the Light

But 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 cleanseth us from all sin.

What is the light? In this context the light is what God is, for God is light. The word light is used as a symbol for various qualities or things in the inspired scriptures. Sometimes it is used for divine revelation, and the unrevealed is darkness. Sometimes it is used for reverence of the living God, and idolatry is darkness. More frequently it is used for knowledge and ignorance is darkness. Only by studying the frame of reference in which the term is employed can one be certain of its meaning.
In this connection, we can eliminate from consideration anything which it is not possible for man to possess in the same degree as God, that is, in an absolute or perfect degree. God is light and in him is no darkness at all . . . If we walk in the light as he is in the light. This immediately excludes knowledge of Gods will from consideration. It is obvious that none of us can have the same degree of mental perception as God. The finite mind cannot embrace the scope of the infinite. To walk in the light cannot mean either to perfectly understand Gods will or to perfectly do it. This would require something we do not have in the flesh.

Fortunately, we can determine from this brief epistle what light is, as John uses the word. Light is love. It is not, however, affection, sentiment or passion. This love of which John speaks is agape, the love which God had for us which prompted him to send Jesus to die for us. It is that active and energetic good will which stops at nothing to achieve passive, It is apprehended in its demonstration which is always out-reaching and outgoing. Hereby perceive we the love of God, because the good of the beloved object. It must be expressed. It can never be he laid down his life for us (1Jn. 3:16). It is this in which we must walk.

Light is love and since the opposite of light is darkness, the darkness must be hate, Once this is grasped every sentence in the epistle falls into place like the pieces of a jig-saw puzzle and a beautiful picture results. Let us proceed with the proof of our assertion. To abide in the light is to love the brethren. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him (1Jn. 2:10). If this is correct, hatred for the brethren will be darkness. He that saith he is in the light and hateth his brother is in darkness even until now (1Jn. 2:9). This last is the equivalent of saying, If we say that we have fellowship with him, and walk in darkness, we lie (1Jn. 1:6). If a man say, I love God, and hateth his brother, he is a liar (1Jn. 4:20).

It may be urged that the completing phrase of 1Jn. 1:6 is do not the truth. This is correct for if we walk in darkness we lie and do not the truth. But it is by brotherly love that we know we are of the truth. And hereby we know that we are of the truth, and shall assure our hearts before him (1Jn. 3:19). To the Greeks, truth was the reality which was at the basis of all appearance. It was the ideal which was behind every semblance. It was the genuine. John is saying that those who are in the truth are obligated to walk according to it, and the reality behind Gods whole purpose is love. If we say that we share in the divine nature (have fellowship with God), and walk in darkness (hate our brethren), we lie and do not the truth (miss the reality underlying the whole Christian structure).

Personification of Love

On what premise can we conclude that John introduces the theme of love in conjunction with his affirmation that the Word of life was personalized? The answer is simply that it was the love of God which made eternal life manifest unto us. Because he loved us thus, we ought also to love one another. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him (1Jn. 4:9). Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren (1Jn. 3:16). Beloved, if God so loved us, we ought also to love one another (1Jn. 4:11).

The Son of God was God manifest in the flesh, reconciling the world unto himself. But that which was manifested was the Word of life which was with God in the beginning, and which was also God. But that light which was manifested was eternal life (1Jn. 1:2). It was this Word of life personalized which constituted the basis of the apostolic message. That which we have seen and heard declare we unto you. Eternal life is not extension of time but expression of love! Read the following carefully. This then is the message which we have heard of him, and declare unto you, that God is light (1Jn. 1:5). For this is the message that ye heard from the beginning, that we should love one another (1Jn. 3:11). This is the message . . . God is light. This is the message . . . that we should love. There are not two messages. There is simply the message. It defines the nature of God and outlines the expression of that nature in those who are his sons.

And if it be true that light is love, it must follow that, if God is light, God is love. On this the record is positive. God is love; and he that dwelleth in love dwelleth in God, and God in him (1Jn. 4:16). He that loveth not, knoweth not God; for God is love (1Jn. 4:8). To the serious student nothing else should be necessary to identify the light. When a writer says, God is light, and in the very same connection twice explains what he means by saying, God is love, it should require little intellectual ability to determine that in the context of that writer, light is love!

Perfection of Love

We come now to the chief intellectual hurdle and the greatest challenge to the scholarly mind. If light is love, does this not imply that we must possess love in the absolute, that is, in perfection? Whatever light is we must experience it, that is, walk in it to the same degree as it is manifested in God. If we walk in the light as he is in the light. That this is absolute is proven by the statement that God is light and in him is no darkness at all. If we walk in the light as he is in the light there can be none of the opposite effect in us.
We have already eliminated knowledge from consideration because all of us are ignorant in some degree, of the will of God. No one knows as much as God. To assume that light is knowledge of Gods will and darkness is ignorance of it, is simply to make us liars. We would then have to read, if we say that we have fellowship with him and are ignorant of any part of the divine will, we lie and do not the truth. But if our knowledge is absolute and perfect, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. No sane reasoner would want to hinge his hope of being cleansed from sin upon knowing as much as God does.
But do we not face the same problem if we regard light as being love? Can we love as God? Can we walk in this light as God is in the light? I unhesitantly affirm that we can. This was the very purpose of Johns epistle. It was written to tell us why and how we must do so. The thing that disturbs many is that they regard love as something to be achieved rather than something to be experienced. But no one achieves light. It is a creation of God, a blessing to be bestowed and enjoyed. And that love which is equivalent to light is not something to be attained by human striving. It is a gift of God. It is a commitment unto us of the divine nature. Love is of God; and every one that loveth is born of God, and knoweth God (1Jn. 4:7).

When the love of God was personalized in Jesus, God revealed the possibility of incarnating the divine nature. That nature had always existed but was never expressed before as it was in Christ. In him the whole fulness of deity dwells bodily (Col. 2:9). In him the world could see love manifested. The nature possessed by God could now be incorporate in man, for true love was now available. A new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth (1Jn. 2:8): The true love was now reality in flesh.

The love that God requires he supplies. It is a fruit of the Spirit. It is shed abroad in our hearts by the Holy Spirit which is given unto us of God (Rom. 5:5). It did not originate with man but with God. Herein is love, not that we loved God, but that he loved us (1Jn. 4:10). We love because he first loved us (1Jn. 4:19). When God dwells in us his love is perfected in us (1Jn. 4:12). And we have known and believed the love that God hath to us. God is love: and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world (1Jn. 4:16-17). As he is, so are weand in this world!

This does not minimize our responsibility. It does not mean the human factor is eliminated. The provision of love is Gods part; the expression of it is ours. God never forces us to act contrary to our will. It is his will to make love ours, it is ours to will love to others, and to be like him. This is proven by the fact that sometimes love is regarded as light which man cannot create, while at the same time man is commanded to walk in that light, that is, to exercise it in his own life. A man can love his brother or he can hate him. The manifestation of love is contingent upon the will of the individual, but one who is completely surrendered and committed to God will spontaneously and naturally walk in love. The secret is the surrender of the will absolutely to God so that the divine nature is incarnated in us as it was in Jesus. The Word must become flesh in us!

Loving Our Brothers

God is light. God is love. One who walks in love walks in light. One who dwells in God dwells in light. One who dwells in love dwells in God. God dwells in such a person, so he is in the light and the light is in him. God is love; and he that dwelleth in love dwelleth in God, and God in him (1Jn. 4:16). It is as we love our brothers that we walk in light and move out of darknessthe darkness of hate and animosity. Let us note the things affirmed of such love.

1. To love the brethren is to abide in the light (1Jn. 2:10). The word abide is not the word for a temporary dwelling. It is not used of transients who merely stay overnight. The light is the fixed residence of those who love the brethren. They do not merely pass through the light enroute from one area of darkness to another.

2. Love for the brethren is one of the two distinctive marks of sonship with God. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God (1Jn. 3:1). In this the children of God are manifest and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother (1Jn. 3:10).

3. Love for the brethren is a waymark to identify the area into which we have come as that of life. We know that we have passed from death unto life, because we love the brethren (1Jn. 3:14). The expression used here has to do with crossing a frontier. It was used of those returning from an alien country to their native land. When one is able to love the brethren unreservedly, because they are brethren, and not upon other conditions, he can know that he has left the territory where death reigns. He no longer breathes the noxious fumes of hate, he is in a purer atmosphere. He does not wade through the murky swamps of animosity. His feet are on solid ground.

4. Love for the brethren is a criterion by which we can determine we are of the truth. It is useless to contend we are of the truth when we do not love our brethren. We can memorize the scriptures and be able to quote whole chapters but this does not demonstrate we are of the truth. And hereby we know we are of the truth, and shall assure our hearts before him (1Jn. 3:19).

5. Love manifested toward brethren enables God to dwell in us, that is to be in fellowship with us. As we love, the divine love is perfected in us. We must love as God loved. His love was not conditioned upon our sinlessness, our perfection in knowledge, or our freedom from error. The love of God is different from all other forms of love. Love which is composed of sentiment, affection or emotion, is extended to those who are deemed worthy. The love of God creates the worth in itself. The first loves those who are precious; the others are precious because they are loved.

When we tolerate or endure those who disagree with us and love those who do not, we are no better than the despised and outcast publicans (Mat. 5:46). They loved those who reciprocated in kind. Theirs was the mutual sharing of misery. Our love is to be creative and outgoing. It expends itself because only in so doing can it live. In loving we see God in our own hearts. No man hath seen God at any time. If we love one another God dwells in us, and his love is perfected in us (1Jn. 4:12).

6. When we are partners in Brotherly Love, Unlimited, we are freed from all torment or fear. This is not true of those who are restrained and restricted by a legalistic concept of the Way. All who seek to live by law, or love by law, will spend their time on earth bound in shallows and in miseries. Who knows if he has learned all he could learn, done all he could do, or climbed as high as he could by exertion of his own power or ability? There will always be doubt and suspicion, fear and distrust, under such a system. God changed the world by turning love loose. When we do the same we lose all fear of men on earth and judgment after death. The secret to the carefree life is love unbounded. Herein is our love made perfect, that we may have boldness in the day of judgment . . . There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love (1Jn. 4:17-18). Notice that it is only perfect love that can cast out fear. Imperfect love is always frightened and fearful.

Hating Our Brothers

In the context love is a positive, active, energetic and energizing force. It is creative. But hate is negative. Because of its nature love must express itself in positive fashion, but hate need not necessarily do so. It can be simply lack of love. Man was made with the ability to love and thus to be like God, who is love. When he fails in this respect he does not cross the frontier. One must do something to leave where he is but he need not do anything to stay where he is. Not to love is to hate! This thesis would be incomplete if we showed the nature of love without studying the nature and results of hate.

1. Hatred for the brethren (that is, lack of love) leaves one in darkness. Regardless of how one may assert he is in the light, if he does not love, he lies. He that saith he is in the light and hateth his brother, is in darkness even until now (1Jn. 2:9). Darkness is simply absence of light. God did not create darkness. He created light.

2. Hatred of our brethren blinds us and makes true perception impossible. No man can ever grasp the import of Gods revelation until he loves his brethren as God loves them. To assert that one sees the truth while hating his brothers is like a blind man claiming to view the beauties of nature. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes (1Jn. 2:11).

3. Lack of love for the brethren is proof of the fatherhood of Satan in our lives. The realm of hatred is presided over by the prince of the power of the air. Those who operate in the area of hatred and animosity are on the devils territory. It is useless to affirm we are sons of God if we do not love Gods other sons. In this the children of God are manifested and the children of the devil (1Jn. 3:10).

4. Those who do not love the brethren are still in the domain of death. They dwell like lepers in putrid sepulchers, and like the evil spirits of old abide in the tombs. It is by love that we cross the frontier from death unto life. He who has not learned to love has not learned to live (1Jn. 3:14).

5. One who hates his brother is a murderer. Under the regime of Christ, thought and intent may be taken for the act. Jesus pointed out that those in olden times said, Thou shalt not kill but now to be angry against a brother without cause, or to slander or falsely accuse him, might result in losing ones soul. One who hates lacks only the opportunity to do violence to a brother who is the object of his wrath and spite.

6. One who does not love does not know God. He may know about God and be able to catalogue the attributes of deity. But there is a difference in the ability to identify a person and in being identified with him, It is one thing to describe another; a wholly different thing to abide in Him. He that loveth not knoweth not God; for God is love (1Jn. 4:8).

The Fallacy of Orthodoxy

It cannot be denied that the average preacher of The Church of Christ regards the light of which John speaks as his own creedal interpretation of the new covenant scriptures! To walk in the light is to live up to the traditional factional explanation of the party of which he is a member, To walk in darkness is to deviate in some particular, especially that of the special party emphasis, from the unwritten creed. There are some two dozen factions in the non-instrument segment of the disciple brotherhood. Each one thinks that it alone is in the light and all of the others are in darkness. Since fellowship one with another is conditioned upon walking in the light, and since the light is the legalistic code of the faction, fellowship is regarded as ordained of God to be limited to fellow-partisans.
It would be a matter of compassion if only the ignorant and unlearned were victims of such philosophy, but it becomes tragic when it is realized that this type of exposition is advocated by editors and journalists who have a reputation in their parties. It is even advanced by college professors responsible for teaching the young. The situation would be regrettable if such teaching was given without intent to unduly influence others; it is even more so when it is done with the deliberate design of maintaining division in the family of God, and keeping apart those who should recognize each other as brethren. When the humbler saints indicate a desire to exhibit love for those on the other side of a partisan wall they are discouraged by misapplication of the statement, If we walk in the light as he is in the light, we have fellowship one with another. Actually the revised factional version should read, If they will walk in our light as we are in that light, we will have fellowship with them.

The apostle John wrote in a time of crisis to stimulate believers in the Word of life and to encourage fellowship in love. His letter is a majestic treatise on brotherly love, unsurpassed in the whole realm of literature. In spite of that, men under the guise of loyalty to Jesus single out a passage and interpet it in such a manner as to make fellowship impossible and to render every claim of the epistle upon our better selves null and void.

I deny that the light in this instance is a written code. God is light but he is not a written code. Not a letter that John wrote was either life or light. If the third epistle was either one, the apostle deliberately withheld life or light from Gaius, for he declared, I had many things to write, but I will not with pen and ink write to thee. If the second epistle was to be life or light, it was imperfect, for John wrote, Having many things to write unto you, I would not write with paper and ink. That the first letter was not intended to convey life is evident. These things have I written unto you that believe on the Son of God; that ye may know that ye have eternal life (1Jn. 5:13). Eternal life is not having a copy of the Bible, but having the Son of God. He that hath the Son hath life; and he that hath not the Son of God hath not life (1Jn. 5:12).

Where is the congregation of believers which will brazenly affirm that it is composed only of those who know as much about Gods will and purpose as God himself? If the light in which we must walk to have fellowship, is knowledge of Gods revelation, we must either be as perfect as God or we cannot be in fellowship. If we walk in the light as he is in the light, we have fellowship one with another. God is light and in him is no darkness at all. If darkness is ignorance we cannot be ignorant at all. We must know all there is to know, and be as wise as God, or else we walk in darkness. If we say we have fellowship with him and walk in darknessif we are ignorant about anythingwe lie and do not the truth.

The absurdity of this lies in the fact that we will have to immerse people in the morning and exclude them from our fellowship in the afternoon, for if they do not come to a perfect knowledge as soon as they are immersed they are walking in darkness. If the champions of orthodoxy say that we must allow them time to learn, then we ask how long can they walk in darkness and be accepted? How much of the Bible must one be able to grasp perfectly before he is walking in darkness? How much of it can he misunderstand and still walk in the light?

It is time to quit playing around with such puerile proponents of partisan positions. Where is the preacher who quotes this passage to debar saints and discourage fellowship among brethren, who will dare affirm that he is as wise as God and as good as God? If he dare not say that he is, by his own admission he is not in the fellowship. Like Haman, he is hanged on the fatal gallows which he constructed to destroy others. I consider the traditional orthodox interpretation placed upon 1Jn. 1:7 as one of the most dangerous ever palmed off on unsuspecting men and women. It is subversive of the Spirit and a scandal to the church of God. It dooms the body to disintegration and can only damn us all to destruction.

Let us recapture the valid meaning of this warped and wrested passage and use it to promote fellowship, not pervert it. God is light. God is love. If we walk in the light we walk in God. If we walk in love we abide in God. If we love our brothers we abide in the light. You cannot separate light and love. Neither can you separate those who love one another. We quit living together when we quit loving each other. The road to togetherness is the path of love. And this commandment have we from him, that he who loveth God love his brother also (1Jn. 4:21). When we heed this command, and only then, can it be said, As he is, so are we, and it can be addedin this world.

Fuente: College Press Bible Study Textbook Series

6. If we say The errorists who say this are never, in this epistle, far out of John’s sight. Thrice in this brief summary does he allude to them with an if we say.

Fellowship with him walk in darkness The vital heresy of the errorists; claiming that divine communion is perfectly compatible with wicked conduct; professing that they “know God,” and are thereby relieved from all obligation to do right.

We lie It is a guilty error, not a mere mistake. We say it in order to claim holiness, and yet indulge in sin.

Do not Practise not.

The truth The moral truth of the divine commandments reproduced in the gospel.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth.’

Here he makes that position crystal clear. Because God is light no darkness can survive in His presence. To say that we have fellowship with Him, that we share a life in common with Him, that we live in His presence, that we have an open relationship with Him, while walking in darkness, that is, while not allowing Him to reveal to us the awfulness of our sin, and to illuminate our hearts concerning Jesus Christ, is to lie. It means that we are not acting in accordance with the truth, that our lives are a lie and that we are deceived, that we have failed to come to the light of God.

There is, says John, no way of having dealings with God until we have, as far as we are aware, brought the whole of our lives into His light. For God is not available to those who cling to sin, and live deliberately in darkness. They have no part in Him. God is light, and until we recognise that fact and respond to it by letting Him deal with us about our sin, we have no part in God. We are rejecting the truth and deceiving ourselves. It is true that to begin with our awareness of that light may be dim, and that we will grow as we come to know Him better, but as we do become more aware of Him, and do come to know Him better, that light will shine ever more brightly in our hearts and we will become more and more aware of our own sinfulness, and of the light of the Good News of the glory of Christ Who is the image of God (2Co 4:4) bringing continuing salvation to our souls. This is what being a Christian is all about.

And he could have added, Did not Jesus Christ Himself say, ‘I am the light of the world, he who follows me will not walk in darkness but will have the light of life’ (Joh 8:12). So He too is light as God is light, and we cannot follow Him and walk in darkness.

Fuente: Commentary Series on the Bible by Peter Pett

1Jn 1:6. If we say that we have fellowship with him, By communion with God, St. John means a holy exercise of the Divine presence, walking by faith in the light of his countenance, and an abiding consciousness of his favour, which can be experienced by none but those who lead a holy life. We cannot have communion with God, unless we resemble himin purity, holiness, and all moral perfection. Holiness is through grace preserved and increased by the habitual practice of it, and by devotion. Thus may we maintain communion with God: but if any one who neglects to worship and obey God, or who practices vice, should pretend to communion with God, he wilfully imposes upon himself, and does not act according to truth: truth is the rule or measure of right.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Jn 1:6 . Inference from 1Jn 1:5 . He alone has fellowship with God, who does not walk in darkness.

] The same form of speech ( ) is repeated from verse to verse (only with the exception of 1Jn 2:2 ) until chap. 1Jn 2:3 ; then appears the participle with the definite article: , 1Jn 2:4 , 1Jn 2:9 ; , 1Jn 2:10 ; , 1Jn 2:11 .

The use of the hypothetical particles, especially of , is also found very often in the Gospel. [53] On the 1st person plural, Lorinus says: suam quoque in hac hypothesi personam conjugit, ut lenius ac facilius agat; better Lcke: “By the communicative and hypothetical form the language gains, on the one hand, in refining delicacy, and, on the other, in more general reference and force;” unsatisfactorily Ebrard: “The 1st person plural serves only to express the general ‘we.’ ”

] see 1Jn 1:3 . Fellowship with God forms the innermost essence of all true Christian life.

] comp. Gospel of Joh 8:12 . is not merely “not to know whither we are going” (Luther), but to live in darkness, i.e. in sin, as our element. According to Weiss, who denies to the , as well as to the contrasted , an ethical reference, it is = “to walk in the unenlightened state;” but is not this just the very state in which the life is ruled by sin?

Bengel, for more particular definition, rightly adds: actione interna et externa, quoque nos vertimus; such a walking in darkness is all life whose principle is not the love of God. [54]

] for, ; (2Co 6:14 ). expresses the moral objectionableness of such a contradiction between the deed and the word.

The negative clause is not a mere repetition of the same thought, but introduces along with it a new idea: refers to ; . . refers back to . . ; for . is not merely = (Eph 4:15 ), but signifies the practice of in word and deed; comp. Joh 3:21 , where it is contrasted with , and is used expressly of . In the common interpretation, according to which it is = agere candide, sincere (Cyprian, Theodorus, Socinus, Grotius, etc.), does not receive its due force; by the article the idea is specified in its complete generality and objectivity: “ the true ,” i.e. that which corresponds to the nature and will of God (Brckner, Braune), although it must be admitted that the general idea is here used with special reference to the desirable conformity between word and deed; emphasis is thereby given to the fact that in the case mentioned in . . . the alleged with God is practically denied. In de Wette’s explanation: “to do that which corresponds to the nature of Christian fellowship,” a meaning is given to the expression which is neither indicated in the word nor in the train of thought.

[53] is used as Winer says, p. 260, VII. p. 273 with the idea of an objective possibility, i.e. when the particular event is to be represented simply as objectively possible, and the speaker does not want to express his subjective view of it (whether he considers it probable, desirable, etc.). A Tertium non datur (Ebrard) is not contained in it.

[54] That in there is a reference to the outward manner of life is self-evident, but that it only signifies this, as visible by the eyes of men , to the exclusion of the inner activity of life, is an unfounded assertion of Ebrard. The commentators rightly point out that this is different from “the failing and falling, through over-haste and weakness, in temptation and in conflict” (Gerlach); “it does not mean: still to have darkness in us” (Spener).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2. First Inference: The True Fellowship.

1Jn 1:6-7

6If we say that we have fellowship with him, and walk in darkness,12 we lie, and do not the truth: 7But if we walk in the light, as he13 is in the light, we have fellowship one with another,14 and the blood of Jesus15 Christ his Son cleanseth16 us from all sin.17 18

EXEGETICAL AND CRITICAL

The sequence is clear: the Apostle concludes from the Being of God the nature of their life who are and live in fellowship with God. He postulates that spiritual fellowship necessitates an affinity among persons in fellowship with one another, and that this internal fellowship must manifest itself externally in their life, so that fellowship with God is impossible without a corresponding godlike life as exhibited in the walk and conversation of men.

1Jn 1:6. The negative part of the inference stands first, connecting with the last clause of the preceding verse (and darkness in Him is none whatsoever).

If we say.John is very fond of this phrase, 1Jn 1:7-10; 1Jn 2:1; 1Jn 4:12; it is similar to , 1Jn 2:1; 1Jn 2:15; 1Jn 4:20, or , 1Jn 3:17; 1Jn 4:15. As to the sense, the following phrases present parallels: , 1Jn 3:3; , 1Jn 3:4; , 1Jn 3:6; , 1Jn 2:23; without , 1Jn 2:4; 1Jn 2:6; 1Jn 2:9-10. The Apostle is thus wont to describe an objective possibility (Winer, p. 308), i.e., he assumes that it may be so, and that the event would show whether it will be so. The Apostle renders this hypothesis general by the use of the communicative Plural, and thus makes his speech more lively; if we,not excluding myself and the Apostles, beginning with myself down to the most humble reader of this Epistle, or to any individual Church-member,should say. Thus John combines in the communicative and hypothetical form generality of application and considerate delicacy (Lcke). Saying does not denote here the inaudible language of the heart, that is thinking, but articulate utterance and assertion induced by the force of conviction. But it is not on that account nos gerere (Episcopius), as if the reference were to a testimony of our walk and practical conduct, although this saying and alleging must be taken as equivalent to an act, a fact or an action. [Wordsworth suggests that contains a reference to the saying of the Gnostics, who alleged that by reason of the spiritual seed in them, and of their superior spiritual knowledge, and communion with the light, they were free to act as they chose, and were not polluted thereby, and were not guilty of sin (Irenus, I., 6, 20). Some of them even ventured to extol the workers of the most audacious acts of darkness, such as Cain, Korah and Judas, as persons gifted with superior freedom of thought and intrepidity of action, and to affirm that, since the soul could not attain unto perfection except by knowledge, it was even requisite for men to make themselves familiar with all manner of evil, in order that by a universal empiricism of evil they might arrive the sooner at their ultimate consummation. See Irenus, I., 25, 4, ed. Stieren; p. 103, ed. Grabe; II., 32, ed. Stieren; p. 187, ed. Grabe, and cf. Blunt on the Heresies of the Apostolic Age, Lectures, 1John 9, p. 179.M.]

That we have fellowship with Him.See the notes on 1Jn 1:3. Here the Father only is mentioned, of whom it was said above that He is Light, in order to draw therefrom a conclusion bearing on the nature of the Christian life. [Fellowship with God is the centre and foundation of the Christian life.M.]

And walk in the darkness.And combined with say makes one sentence.Walk, , 1Jn 2:6; 2Jn 1:6, occurs also Rom 6:4; Rom 8:4; its synonymes are , Php 3:20, and , Eph 4:17, sq., 1Jn 2:2, sq.Bengel: actione interna et externa, quoquo nos vertimus. It embraces all our actions, not only those perceptible to men (Ebrard), but also that on which these depend, whereby they are caused, the inward actions of our life.

In the darkness indicates the sphere and element in which that walking takes place, cf. Joh 8:12. Darkness, which is not at all in God, does not in any way belong to Him, is the undivine, the unholy, that which is separate from Himsin, evil. It is therefore not: to have still adhering to one sin or evil, or failure and falling through haste or weakness in temptation, in the struggle; but as the walk does not denote gross and common sin only, so walking in the darkness does not imply the presence of satisfaction with sin, or the entire passing through the whole territory of sin in all directions; the reference must be to one particular phase of life; some want to be Christians and make good their profession in every thing except honour; others are not severe with themselves or unfaithful to God and His Word in matters of worldly possession or in some master-passions, although in other respects they are strict and faithful. Such men walk, nevertheless, in the darkness, and the words we lie apply also to them. It is a contradiction and opposition, cf. 2Co 6:14, sqq. Not exactly intentional lying and conscious hypocrisy, but actual contradiction between Christian principle and the Christian sphere of life, and the real exhibition of life, certainly not without personal guilt; it is our guilt and our sin, our own lie, we ourselves are liars. Whenever, under those circumstances, we say that we have fellowship with Him, we lie; we lie to ourselves, if we say it only within ourselves, in our heart, think or imagine it, or we lie to others, if we say it to them in our words or our works. Such lying consists, therefore, in thoughts, words and deeds.

And do not the truth.This is not the same as , as if were identical with , Eph 4:15. It is neither the same as agere recte (Socinus), nor sincere (Beza, Grotius, Carpzovius), nor veraciter (Calvin). The truth consists not only in words, but also in thoughts and deeds; its sphere embraces the whole life, the whole man. The truth, according to Johns view, must be done; saying with him implies acting; not to do the truth is here parallel with walking in the darkness, while to do the truth corresponds to walking in the Light. It is one and the same truth, which is apprehended in faith and confessed with the mouth, which, as a holy, Divine power, recreates the life of the new man and manifests itself in internal and external deeds. (Dsterdieck), cf. Joh 3:19-21 [where is opposed to , and where special reference is made to the .M.]Thus the Apostle raises his powerful protest against every form of show-, word- or lip-Christianity, but his reference is to Christians, and therefore he passes on to 1Jn 1:7, to the positive part of the inference. But if we walk in the Light. marks an antithesis. In the Light is explained by the antithesis , and by the additional clause, as He is in the Light, with reference to 1Jn 1:5. [But this, it seems, is not the only antithesis, for it is also antithetical to , , 1Jn 1:6, viz.: if we not only say that we have fellowship with God and not walk in the darkness, but if we really walk in the Light; so Huther, Ebrard.M.].Our walk in the light embraces, therefore, the holiness of our inner and outer life, a holiness which in its consequences operates a communion among the brethren, and fully corresponding to the Light-Being of God, which is also Love, exhibits its essential strength in the formation and preservation of fellowship. As He is in the Light is only formally different from God is Light; the latter phrase denotes Light as the Being of God, the former designates the element in which He is and lives. indicates the oneness of element [in which Christians walk and God lives and movesM.] and ground in God and ourselves; His holiness must be traceable in us if we have fellowship with Him. He indeed is in the Light, while we walk in the light, it matters not how poor and defective our efforts may be. The sense is very similar to 1Pe 1:14-16; 2Pe 1:4. [Cf. and . God is infiniteman finite.M.]

We have fellowship one with another.The reading cannot be right; for to walk in the Light and to have fellowship with Him coincide. But we naturally expect an advance in the argument. It is, therefore, not right to take as (Theophrast., Oecumen.), especially because God and men, the Creator and His creatures, are not of sufficient equality to be comprised in . Equally inadmissible is the construction of Beza (cum illo mutuam communionem), and that of de Wette, who renders our fellowship with God. It is the fellowship of Christians one with another, as 1Jn 1:3, , cf. 1Jn 3:11; 1Jn 4:7; 1Jn 4:11-12. To have (see note on 1Jn 1:3) and to keep this fellowship is not a light matter; it is the fruit of the walking in the Light, of the fellowship with God, of a holy life and of holy aspirations. For sin separates, impedes and constantly destroys that fellowship. [This passage shows that the fellowship of Christians, or the communion of Saints, as it is expressed in the Apostles Creed, rests on a truly Catholic basis, and that its restriction to the narrow limits of a sect is at once un-evangelical, un-Apostolic and un-Christian.M.] Hence the Apostle continues:

And the blood of Jesus His Son cleanseth us.The copula establishes a parallel with the preceding words, and points consequently not to fellowship with God and the brethren to be established, but to a fellowship already existing, and so well established that the first, viz.: fellowship with God, has already yielded the fruit of the second, viz.: fellowship with the brethren. It is impossible to take and interpret = , as alleged by Oecumen., Bede, Calov, Semler, al. The question is not to supply proof of the fellowship with the brethren, but to state a consequence of walking in the Light. The only question is whether the cleansing through the blood of Christ takes place alongside or inside the fellowship of the brethren with one another. The work of redemption is a whole, and not mechanical, but organic and moral, so that this cleansing takes place inside the fellowship of the Church, of the fellowship essential to and established for redemption. Exegetically important is, moreover, the meaning and the Present form of . This word cannot be the same as , because it recurs, 1Jn 1:9, by the side of and after that phrase. The reference is, therefore, not to the remission of sins, to exemption from punishment or the pardon of guilt, but to the cancelling of sin and redemption from it. The Apostle does not advert here to justification, regeneration, conversion, the actus judicialis or forensis concerning the sinner, but to sanctification. The Present may suggest the idea of daily repentance and forgiveness of sins, but the meaning of the verb forbids also this reference. But wherein that cleansing consists is defined by the cleansing subject: the blood of Jesus His Son. It is said , consequently not: Gods new covenant with us established by the blood of Christ (Socinus), not: our faith in the sufferings of Christ (Grotius), not: Jesus Christ who shed His blood for us, not: the contemplation of the death of Jesus (Paulus), not: the reasonable belief of the moral end of the crucifixion of Jesus (Oertel); is the blood shed upon the cross, the bloody death of Jesus on the cross, as in 1Jn 5:6, sqq. [The blood which Jesus, so-called because of His incarnation, shed as a sacrifice at His Crucifixion, or the bloody sacrificial death of Jesus, so Huther, Dsterdieck, Ebrard.M.]. This indicates the historical fact when the man Jesus died upon the cross at Golgotha, the sufferings of the Lord when He made experience of the sins of men, suffered for them, carried them also, assumed them ( , etc., Joh 1:29), and took them away as Reconciler, but takes them away also as our Saviour, having died for us, but now lives and works in us, cf. 1Jn 3:5. [Wordsworth: No less a sacrifice than the death of the Son of God was required to propitiate the offended justice of God for sin; and no less a price than His blood, to ransom us from the bondage of Satan, to which we were reduced by sin.M.]. The addition of points to His relation to God the Father, consequently to His Divinity, where two things are to be considered, first, the exaltation and glory, secondly, the humiliation and servant-form of the Crucified One; the blood of the God-Man is the subject which cleanses. Now the death of Jesus is a sacrificial death, His blood sacrificial blood, shed for the atonement of committed guilt, for reconciling the offended majesty of God and the inimically disinclined sinner, a ransom for mankind doomed to death and condemnation. See 1Jn 2:2; 1Jn 3:5; 1Jn 4:9; 1Jn 5:6, sqq. He creates to believers justification before God, but the power that creates preserves also that which it creates. The redeemed congregate at the cross of Jesus; sin is forgiven, the debt remitted, sin must now be cancelled and fresh guilt avoided; in believers pecatum manet but non regnat. Thus in the Church congregated at the cross and preserved in unity, sanctification continues in operation, after having begun its operativeness in justification. It is not our walking in the Light, not our own efforts in sanctification, but the blood of Jesus which cleanses us. (See Doctrinal and Ethical, No. 3).

[The whole doctrine of this verse is very fully and admirably set forth in Dsterdieck. The sum of what he says we give in the language of Alford: St. John, in accord with the other Apostles, sets forth the Death and Blood of Christ in two different aspects:
1. As the one sin-offering for the world, in which sense we are justified by the application of the blood of Christ by faith, His satisfaction being imputed to us.
2. As a victory over sin itself, His blood being the purifying medium, whereby we gradually, being already justified, become pure and clean from all sin. And this application of Christs blood is made by the Spirit which dwelleth in us.
The former of these asserts the imputed righteousness of Christ put on us in justification: the latter, the inherent righteousness of Christ wrought in us gradually in sanctification. And it is of this latter that he is here treating.M.]

From all sinwhether sins of thought, word or deed, sins of rashness or sins of ignorance, sins of malice, sins of omission or sins of commission, sins in affectu or sins in defectu, sins of pleasure or sins of pain, sins committed at our work or during our recreation, sins against the first or the second table of the decalogue. Bengel: originale, actuale.

[Wordsworth notices the completeness of this doctrinal statement, which declares that Jesus is the Christ, against the Cerinthians (but this rests on the doubtful reading , see App. Crit., 1Jn 5:7; 1Jn 5:4), that He is the Son of God, against the Ebionites, that He shed His blood on the cross, against the Simonians and Docet, that it cleanseth from all sin, against those who deny pardon on earth to deadly sin after baptism, and that it cleanseth us if we walk in the Light, against the Antinomian Gnostics, who changed the grace of God into lasciviousness (Judges 4), and alleged that a man might walk in darkness and yet be clean from all guilt of sin.M.]

DOCTRINAL AND ETHICAL

1. As He is in the Light, 1Jn 1:7is not a Gnostic dogma simply required to be known and understood, but an ethical principle for the governance of our walk. Light, as it is the Being of God (1Jn 1:5), so it is also the element of God, and because it is the Being of God, therefore it is also His element, wherein He dwells and lives. Light must become our element in order that it may also become our Being; we must live in Him that He may more fully live in us, for we are destined to become , 2Pe 1:4. To strive after resemblance of God (Lcke) is saying too little. Nor is Bengel altogether right in saying: imitatio Dei criterium communionis cum Illo. For if the Lord says (Mat 5:48): Be ye therefore perfect, even as your Father which is in heaven is perfect (cf. Luk 6:36), perfection or compassion is not set down as a foreign and distant goal, or held up as an ideal rule, but the experience and enjoyment of the perfect compassion of God is to become an impulse for receiving and appropriating it, in order that we, in our turn, may exhibit it. 1Pe 1:15-16 is similar. Even Paul says (Eph 5:1): . As children they are in their converse with the Father to inhale and receive what they experience at His hands, in order that they may have within themselves a living fountain, causing in its turn the streaming forth of Divine life, and to do as the Father doeth. The reference is not to an artificial imitation, but to a filial following the Father in ardent attachment to Him. The child is not so much literally to imitate as to cleave to the Father, to receive Him, and as the Lord so often requires it, to follow Him. Such a life in converse with God, in the life-sphere of God, John emphatically demands as the chief requirement of individual Christians, as well as of the whole Church.

2. The Person of Jesus is again taken as uniting the Godhead and Manhood, when His blood is spoken of as (of God). The word testifies against Docetism, because it is operative as a real power, and against Ebionism the words His Son, whose the blood is: the Godhead, in brief, is a factor in the work of redemption. This combined expression opposes as much Nestorianism, which separates the two natures, as Eutychianism, which confounds them, and testifies for the Lutheran doctrine with its communicatio idiomatum, and against the Reformed principle: finitum non capax infiniti. Luther, in his Confession of Faith, A. D. 152829 (Guerike: Symbolik, p. 666), says: Again I believe and know that the Scripture teaches, that – – God the Son – – did assume a whole, full humanity, and was the true seed or child promised to Abraham and David, and was born as the natural son of Mary, every way and in every form a true man, as I am myself and all others; but that He came without sin, of the Virgin alone, by the Holy Ghost. And that this man is truly God, and became (other reading: was born) one inseparable Person of God and man, so that Mary the holy Virgin is a very and true mother not only of the man Christ, as the Nestorians do teach, but of the Son of God. But if Luther in a Trinity Sermon (Erlangen edit., 9, p. 25), on the ground of Act 20:28, calls the blood of Christ straightway the blood of God, it is to be borne in mind that in that passage and not is the best authenticated reading, and that such an oxymoron must not be pressed beyond seeing in it the doctrine of the inseparable God-Man. Calovs following Luther cannot be regarded as a precedent of great moment, since the Scripture, with its wisdom in the choice of terms, does not require us so to do.Cf. Doctrinal and Ethical, on 1Jn 1:3, No. 3. [Also the last note on 1Jn 1:7, in Exegetical and Critical.M.]

[Article II. of the 39 Articles of the Church of England and the Prot. Episc. Church in the U. S. states thus briefly the doctrine of the Person of Christ: The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took mans nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God and very Man; who truly suffered, was crucified, dead and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men. And the Athanasian Creed, 1:2835, thus defines:

28. Est ergo Fides recta, ut credamur et confiteamur, quia Dominus noster Jesus Christus, Dei Filius, Deus pariter et Homo est.

29. Deus ex substantia Patris ante scula genitus: Homo, ex substantia Matris in scula natus.

30. Perfectus Deus, perfectus Homo, ex anima rationali et humana carne subsistens.

31. qualis Patri secundum Divinitatem: minor Patre secundum Humanitatem.

32. Qui licet Deus sit et Homo, non duo tamen, sed unus est Christus.

33. Unus autem, non conversione Divinitatis in carnem, sed assumptione Humanitatis in Deum.

34. Unus omnino, non confusione Substanti, sed unitate Person.

35. Nam sicut anima rationalis et caro unus est Homo; ita Deus et Homo unus est Christus.M.]

3. The work of Jesus is strongly characterized in one direction: His blood cleanseth from all sin. This statement involves the following particulars:

1. We can nevermore cleanse ourselves, our cleansing remains the work of Christ.

2. It is just the death of Christ that effects and accomplishes our cleansing; dying for sin, He conquers it; the victory of sin is its defeat, and the defeat of Christ is His victory; fighting unto death, He acquires the life of His own, and sin in its triumph over Him on the cross is discomfited. For His sake God turns to the world His reconciled countenance, and through faith in the Crucified One the world abandons sin, which is enmity against God. The cross, the death upon the cross, possesses an overwhelming power of attraction, and the life of the Son of God shut up in the life of the body breaks through in the life of the Spirit, in the working of the Spirit sent by Him and the Father, who now becomes operative in believers (Joh 7:39; Col. 16:7; Act 2:33).

3. Sin still cleaves to the justified; justification does not miraculously or magically cancel sin by a judicial decree, it only absolves us from punishment, guilt and condemnation, but requires the carrying on of the work of redemption (of which it is the beginning), and of its consummation in sanctification; justification does not end, but it does begin redemption.

4. Justification does not even effect the independence of the believer, but merely introduces him into the walk in Light, to the fellowship of the brethren one with another, as into the sphere within which redemption may be carried on and consummated, and also in the individual; redemption, like the knowledge of infinite Love, is a common experience (Eph 3:18, sq., ).

5. Sanctification is the continuation of justification, it must ever return to it and recur to its power and might.
6. Sanctification is a work gradual in its growth.
7. It has respect to all sin, not only to its manifestation, but to its seat and origin.

8. Justification and sanctification, the power of the death upon the cross and the fellowship with the brethren, the walk in the Light and the cleansing from all sin, all these reciprocally operate on and promote each other; this holds more particularly good of brotherly, of Church-fellowship, and of the hallowing power of the Saviours death upon the cross, so that we are reminded of the words of Cicero: Nisi in bonis amicitia esse non potest. Or, we must distinguish, but not separate Christ for us, before us, and in us.

HOMILETICAL AND PRACTICAL

Every thing depends on the reply you give to the question whether sin rules you or as yet only adheres to you. If sin reigns over you, you belong as yet to the darkness, but if the reign of sin is broken in you, though there be still sin in you, you belong to the children of light.It is not with pride, but with gratitude to God, that the Christian contemplates his being in the light. Love of God and of the brethren is the power of sanctification, and this is the life of love.It is just the sanctified who see even the smallest sins with painfulness and perceive that they stand in need of cleansing through Jesus Christ.If thy sin troubles thee in its deep motions, know that in the cross thou hast a well, whence thou mayest and must draw consolation. It is not sufficient that thou art a Christian who is shone upon, thou must become an enlightened Christian.

Starke:The ungodly are children of darkness without admitting it, they walk in the darkness without perceiving it, they commit the works of darkness without believing it. O, terrible blindness! Lord, open thou their eyes that they may see, tremble and return from their evil way.How busy are people during the natural day! O, that they would not suffer the acceptable time and the day of salvation to pass by idly and without profit! Walk in the Light!The virtue of the blood of Jesus Christ effects not only our first cleansing from dead works, but also our daily cleansing.

Spener:We may say it and glory that we have fellowship with God; nor is it spiritual pride to acknowledge the grace of God which we nave received, provided we do not ascribe it to ourselves.Light is impatient of darkness, and God of sin. By this test thyself, whether thou art Gods. Moses shone beautifully through long converse with this light; why should not the soul wherein He dwelleth do likewise? Let thy light shine, and do not deceive thyself by false conceits.

Neander:To those who sincerely strive to walk in the Light, yet make daily experience of the still remaining influence of sin, and are disquieted in their conscience on hearing that fellowship with God, who is Light, can only be had by those who walk in the light,to such is offered the comfortable assurance of entire cleansing from the sin as yet adhering to them. But the self-deception of those is also met, who trust to cleansing through the blood of Christ, without a corresponding course of life. The close connection between Christ in us and Christ for us is here indicated.

Heubner:Only among the pure is fellowship, i.e., true concord, love, confluence of the hearts. Evil separates, and is the source of discord.The kingdom of God is the kingdom of love and peace; that of Satan the kingdom of discord.

Ahlfeld:Which are the seals and evidences of true fellowship with God? 1. That we walk in the light; 2. that we have fellowship one with another; 3. the humble confession that we owe the cleansing from our sins solely to the blood of Jesus Christ.Providence moves pari passu from the first creative fiat to the last judgment.Thou knowest that every transgression enshrouds thy heart in night.True fellowship does not flow from our natural life, not from leagues for the commission of common sin, not from common pleasure or common profit, but only from the walk in Light.First His passion, then thy passion; first His dying, then thy dying.As long as Christ is our Righteousness, you also must go with Him into the walk in Light. As long as He is truly your Surety and Sacrifice, you also must with Him present to God your heart and will as a sacrifice of sweet savour. But he that learns to sacrifice himself, remains also in the fellowship with the brethren.

Besser:But how many, who, perchance, do not know the school-name of the modern Nicolaitanes, the Pantheists, yet do their works, while from the fear of a separateness from sin, grievous to the flesh, they change the frontier-line between good and evil, put light for darkness and darkness for light, and then spread a figment of their own thoughts, which they call God, as a pillow for their worldly-mindedness.Our fellowship with God, whom we do not see, is evidenced by our fellowship with one another, where one sees the other.There are also will-o-the-wisp-fellowships, and the mere saying of any Church-fellowship that it has fellowship with God is not sufficient.Anna, the electress of Brandenburg, ordained in her will: Our text shall be 1Jn 1:7 : The blood of Jesus Christ His Son cleanseth us from all sin.

Steinhofer:A soul washed in the blood of Jesus Christ has very delicate perceptions. The light which has risen in her shows her the smallest dust-particle of sin and the most subtle motions of the flesh, and makes her perceive whatever accords with her happy frame in gladsome converse with God and the Saviour, and whatever disturbs it.

[Rieger:The Bible-verse of the blood of Jesus Christ and its cleansing virtue is a verse for the children of God, for the children of the Light, and says to them: your love of the light, your hatred of darkness with its unfruitful works were insufficient to warrant your access to God, your joyous appeal to His Love; with these only your approach of the Light would have caused you to melt away as wax exposed to the heat of fire; but it is the blood of Jesus Christ the Son of God, that is, Gods sending His Son into the world to make atonement for your sins, whatever He did and suffered, especially His sacrificial blood-shedding in the voluntary surrender of Himself, and His present priestly appearance before the face of God with His blood and the treasure of all His merits contained therein, it is this which must be of avail to you. The design of this blood-shedding was the cleansing of your sins; and thus we find it declared in the Gospel, for our use in penitence and faith; thus it was sprinkled over us in Holy Baptism; and thus the Holy Ghost applies it in our daily renovation, bestowing upon us the double benefit of the forgiveness of our sins and the cleansing from all unrighteousness. At every motion of sin in our conscience or in our members, we may, under the influence of the Spirit, apply to this blood and its cleansing virtue, and thus prevent the calling into question or the sundering of our fellowship with God, and that in the power of the power of the high-priesthood of Christ we may ever become and remain nearer to God.M.]

[Bp. Hall:As He is Light, so every aberration from Him is darkness; if we then say that we have fellowship with this pure and holy God, and yet walk in the darkness of any sin whatsoever, we belie ourselves, and do not according to that truth which we profess.M.]

[Sermons:

Griffith, M.:The spiritual antidote to cure our sinful souls.

Charnock, Stephen:The virtues of the blood of Christ.

Earle:The Popish doctrine of purgatory repugnant to the Scripture account of remission through the blood of Christ.M.]

Footnotes:

[12][1Jn 1:6. , in the darkness; so German, Lillie, al., Dutch, Ital., French verss.M.]

[13][1Jn 1:7. , as He Himself is, etc.; so Meyer, Lillie, Wordsworth, al. Winer: Among the Greeks, as is well known, in the casus rectus does not stand for the mere unemphatic he, nor could any decisive examples of this be found in the N. T.M.]

[14] . The best Codd., also Sinait., have this reading; is substituted chiefly by Latin Codd., but the less authentic reading, and clearly a correction designed to conform 1Jn 5:7 to 1Jn 5:6.

[15]After A. G. K., al. read , probably on account of 1Jn 5:3. [It is omitted by B. C. Sin., al., Lachm., Tischend., Buttm.M.]

[16] or lacks sufficient authority.

[17][Sin. reads .M.]

[18][German of the last clause:and the blood of Jesus, His Son, cleanseth us from all sin.M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

Ver. 6. If we say that, &c. ] As they do that profess to know God, but in works do deny him, Tit 1:16 . See Trapp on “ Tit 1:16 “

And walk in darkness ] There is a child of light that walks in darkness, Isa 50:10 , but that is in another sense. The wicked also that are here said to walk in darkness have their sparkles of light that they have kindled, Isa 50:10 , but it is as a light smitten out of a flint, which neither warms nor guides them, but dazzleth their eyes, and goes out, so that they lie down in sorrow.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 .] None can have communion with Him who walk in darkness . If we say (the hypothesis is not assumed, “If we say, as we do:” but is purely hypothetical, “say who will and when he will.” This with the subj. is repeated in every verse as far as ch. 1Jn 2:1 . The 1st pers. plur. gives to the sayings a more general form, precluding any from escaping from the inference: at the same time that by including himself in the hypothesis, the Apostle descends to the level of his readers, thus giving to his exhortations the “come,” and not “go,” which ever wins men’s hearts the most) that we have communion with Him (see on 1Jn 1:3 . “Communion with God is the very innermost essence of all true Christian life.” Huther), and walk in the darkness ( , as so often in N. T., of the whole being and moving and turning in the world: as Bengel, “actione interna et externa, quoquo nos vertimus:” see reff. , , mark off the two more distinctly than could be done without the art., as two existing separate ethical regions, the God and no-God regions of spiritual being), we lie ( is used with reference to : our assertion is a false one), and do not the truth (this clause is not a mere repetition, in a negative form, of the preceding , as e. g. Episcopius, “hoc dicentes non facimus quod rectum est:” but is an independent proposition, answering to , and asserting that all such walking in darkness is a not-doing of the truth. Christ is “the Truth:” and all doing the Truth is of Him, and of those who are in union with Him. So that is objective, not as alone might be, subjective, and imports “God’s truth,” , Eph 4:21 . We may observe how closely the teaching here as to and resembles that in Eph 4:5 . See also Joh 3:21 )

Fuente: Henry Alford’s Greek Testament

1Jn 1:6-7 . The heresy of Antinomianism, represented by the Nicolaitans ( cf. Introd. p. 156). , a gentle and charitable hypothesis. He does not charge his readers with actually holding this pernicious doctrine, and he includes himself (“we,” not “ye”). , Heb. , of the whole course of life. The Greek phrase is ( conversari ). God is light and sin darkness, peccata tenebr sunt (Aug.), and it is impossible to be living in sin or compromising with it and at the same time be enjoying fellowship with God. : we may believe the lie, being self-deceived (1Jn 1:8 ); for disobedience to the Truth blinds us to it. Knowledge comes by doing ( cf. Joh 7:17 ). , see note on 1Jn 1:8 . “Walking in the light” has two blessed results: (1) “fellowship with one another,” which may mean either fellowship with God He with us and we with Him (Aug., Calv.), or communion of saints our fellow-believers with us and we with them . In fact the one idea implies the other. They are inseparable. Communion with our brethren is the consequence and evidence of communion with God. Cf. 1Jn 4:20 . (2) “Cleansing in the blood of Jesus.” , God’s Infinite Sacrifice for the sin of the world a N.T. phrase of peculiar poignancy and fragrance. Cf. Ignat. ad Rom. vii.: , . When we walk in the light, that demonstration of the length to which God has gone in sacrifice for our sakes, is ever before us, and the amazing spectacle subdues our hearts, takes possession of them, and drives out every evil affection. cf. Catherine of Siena: “The blood and tears of the Divine Son are able to cleanse us from head to foot”. , “every sin,’ i.e. every outbreak of the sinful principle; not “all sin” ( ). cf. Rom 3:19 : .

Fuente: The Expositors Greek Testament by Robertson

If. App-118.

truth. See p. 1511 and App-175.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] None can have communion with Him who walk in darkness. If we say (the hypothesis is not assumed,-If we say, as we do:-but is purely hypothetical, say who will and when he will. This with the subj. is repeated in every verse as far as ch. 1Jn 2:1. The 1st pers. plur. gives to the sayings a more general form, precluding any from escaping from the inference: at the same time that by including himself in the hypothesis, the Apostle descends to the level of his readers, thus giving to his exhortations the come, and not go, which ever wins mens hearts the most) that we have communion with Him (see on 1Jn 1:3. Communion with God is the very innermost essence of all true Christian life. Huther), and walk in the darkness (, as so often in N. T., of the whole being and moving and turning in the world: as Bengel, actione interna et externa, quoquo nos vertimus: see reff. , , mark off the two more distinctly than could be done without the art., as two existing separate ethical regions, the God and no-God regions of spiritual being), we lie ( is used with reference to : our assertion is a false one), and do not the truth (this clause is not a mere repetition, in a negative form, of the preceding , as e. g. Episcopius, hoc dicentes non facimus quod rectum est: but is an independent proposition, answering to , and asserting that all such walking in darkness is a not-doing of the truth. Christ is the Truth: and all doing the Truth is of Him, and of those who are in union with Him. So that is objective, not as alone might be, subjective, and imports Gods truth, , Eph 4:21. We may observe how closely the teaching here as to and resembles that in Eph 4:5. See also Joh 3:21)

Fuente: The Greek Testament

1Jn 1:6. , if we say) To say anything at variance with the fact, is fraud: 1Jn 1:8; 1Jn 1:10. So he that saith, ch. 1Jn 2:4; 1Jn 2:9; if a man say, ch. 1Jn 4:20. To say, is to persuade ones self and others, to think, to bear before ones self [to profess openly], to pretend.-, fellowship) 1Jn 1:3.- , in darkness) Comp. ch. 1Jn 2:8-11.-, we walk) by internal and external action, wherever we turn ourselves.-, we lie) A similar expression occurs, ch. 1Jn 2:4.- , we do not the truth) that is, the truth has no place with us in our very action.

Fuente: Gnomon of the New Testament

If: 1Jo 1:8, 1Jo 1:10, 1Jo 2:4, 1Jo 4:20, Mat 7:22, Jam 2:14, Jam 2:16, Jam 2:18, Rev 3:17, Rev 3:18

fellowship: 1Jo 1:3, Psa 5:4-6, Psa 94:20, 2Co 6:14-16

walk: 1Jo 2:9-11, Psa 82:5, Pro 2:13, Pro 4:18, Pro 4:19, Joh 3:19, Joh 3:20, Joh 11:10, Joh 12:35, Joh 12:46

we lie: 1Jo 1:10, 1Jo 4:20, Joh 8:44, Joh 8:45, 1Ti 4:2

do not: Joh 3:21

Reciprocal: Eze 36:27 – cause Zec 10:12 – walk Joh 19:34 – came 1Th 2:12 – walk 1Jo 2:6 – that saith 1Jo 2:22 – Who 2Jo 1:4 – walking

Fuente: The Treasury of Scripture Knowledge

1Jn 1:6. The Lord is all light and truth which is the opposite of darkness. For this reason no man can possibly be a partaker (have fellowship) with Him whose life is one of darkness which is a figurative name for that which is not the truth. Hence it is a logical conclusion that if a man claims to be on both sides of this proposition at the same time he is lying.

Fuente: Combined Bible Commentary

The atoning provision for fellowship in the light of God, viewed generally and with specific reference to the Christian life.

1Jn 1:6-7. If we say: this is a keyword throughout the section, and marks off the utterly unchristian or antichristian spirit from the perfect opposite which in each case follows it. Surely there is here no union of the apostle with his hearers, any more than in St. Pauls shall we continue in sin that grace may abound? We is the universal we of mankind, though it may have special allusion to the Gnostics, who said precisely, in their theory and practice, what is here alleged. They affirmed that, the seed of light being in them, they might live enveloped in darkness and sensuality without losing the prerogative of their knowledge.

That we have fellowship with him, and walk in the darkness, we lie, and do not the truth: we lie in the saying, and in the walking do not the truth; the truth being the outward manifestation, as truth is in Jesus (Eph 4:21), of the light of holiness, its revealed directory of word and deed.

But if we walk in the light, as he is in the light. Mark the decorous emphasis on walk and is: our walk is the fellowship with His being.

We have fellowship one with another: our fellowship with God is not a lie, but a reality; we have the fellowship that it is supposed we also say we have. And our walk does not impeach us; for provision is made to enable us to do the truth.

And the blood of Jesus his son cleanseth us from all sin. The and does not mean for, in the sense that the cleansing is the fellowship; nor and therefore, as if the fellowship were the condition of the cleansing. The converse of that would be nearer the truth. The two clauses are simply co-ordinate; the and as it were explaining and obviating objection. We have fellowship with Godwe, the universal we,but how can these things be, seeing that the light of Divine holiness detects in us nothing but sin? Here then comes in the counterpart or undertone of the great message. We have fellowship with God through His Son, but through Jesus the crucified Saviour, His Son, who came by water and blood. the blood, however, being made prominent now as the sacrificial expiation carried into the sanctuary for sin. This is the first of many allusions to the atonement, and must be remembered throughout the Epistle: the blood itselfnot the Person of Christ here, nor faith in Him, nor faith in itis the objective ground of our deliverance from sin. Its use here is explained by the leading theme, the holiness of God, the sphere of which distinctively is not the judicial court of satisfaction, nor the household where regeneration is introduced, but the temple where the sacrificial blood was offered. The link between it and our cleansing is not yet exhibited. The term cleanseth is to be similarly explained. It includes in the phraseology of the temple the whole privilege of deliverance from sin viewed as the pollution detected and repelled by holiness: it is not sanctification internal as opposed to justification imputed, but cleansing as including both in the terms of the altar economy. It is the present tense, however; and simply preaches a perpetual removal of all sin as pollution in the sight and in the light of God.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. What great plainness of speech St. John uses with and towards such persons as call themselves Christians, and pretend to fellowship with God, but yet hold communion with sin, he says, they lie.

O how well does fervour, vehemency, and impartiality, become the ministers of Christ in reproving sin! Health is found in those smart wounds which ministerial reproof makes.

Observe, 2. St. John speaks in the first, not in the second person plural; if we say, not if you; if we apostles and ministers, as well as if you disciples and members of Christ, be guilty of this hypocrisy, we lie, and do not the truth; he does not say, and speak not the truth, but do it not; there is a twofold lie, the lie of the lip, and the lie of life, and the latter is the louder of the two; they lie, because they do not the truth. The sum is, that a profession of piety and religion, accompanied with sin and unsuitable walking, is odious hypocrisy abhorred by God and man.

Observe, 3. The practice of the sincere and serious Christian, he walks in the light; that is, in the clear knowledge of the gospel, and in the exemplary and exact performance of his duty. Walking implies motion, it is a voluntary motion, an uniform and even motion, a progressive motion, a constant motion. To talk of religion is easy, but to walk wisely before God and man in the practice of our whole duty, requires diligence and circumspection.

Observe, 4. The pattern after which the Christian walks, and that is God; he walks in the light, as he is in the light; God is in the light, that is, all his actions are exactly pure and holy, and our walking must for the quality of it, be holy, though for equality it cannot be so holy as God is holy.

Observe, 5. A double privilege secured to such as walk in communion with God, we have fellowship one with another; justification by Christ, the blood of Jesus Christ, cleanseth from all sin.

Note, 1. Such as walk in the light have a certain fellowship and communion one with another,.

Oh! How great is our dignity! How gracious Christ’s dignation! How high are we exalted! How low is he abased! The second privilege follows:

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 6

With him; with God.–Walk in darkness; live in sin.–Do not the truth; do not act consistently with truth.

Fuente: Abbott’s Illustrated New Testament

John may have used the "If we claim" phrase in 1Jn 1:6; 1Jn 1:8; 1Jn 1:10 to voice the teaching of false teachers.

"It is probable that these claims were real statements made by people in the church to which John was writing, and that they reflect the outlook of the people who were causing trouble in the church." [Note: Marshall, p. 110. Cf. Barker, p. 310.]

"John is concerned to alert his readers to approaches to human wrong and wrongdoing that are-or are not-commensurate with God’s brilliant character as revealed in his Son." [Note: Yarbrough, p. 59.]

John’s claim here is that the Christian who professes to have fellowship with God who is light (holiness) but disobeys Him is lying. A practicing sinner cannot have close fellowship with a holy God, though he can have a relationship with God (i.e., be a true Christian). God revealed this truth throughout Scripture. Action was a very important part of true knowledge for John, and it must be for us as well (cf. James).

The Greek word translated "fellowship" (koinonia) here means sharing by two or more parties. It does not refer to sharing salvation. Some commentators take the phrases "have fellowship with Him" and "walk in the light" as describing salvation. [Note: E.g., Lloyd-Jones, pp. 130, 142. ] Advocates of this view say that if a Christian does not persevere in the faith he or she is not a Christian. This interpretation may result in back loading the gospel with works. One writer held that "walking in the light" describes the criteria for access to the Father. The criteria for that validation is not good works but believing the revelation of imputed righteousness and forgiveness of sins through Jesus Christ, which John defines as "the light" (revelation). Thus, one "walks in the light" if he or she believes in Jesus Christ. If one "walks in darkness," he or she does not believe in Jesus Christ and thus has no access to the Father. [Note: Charles P. Baylis, "The Meaning of Walking ’in the Darkness’ (1 John 1:6)," Bibliotheca Sacra 149:594 (April-June 1992):214-22.]

John earlier said his aim was that his readers, who were Christians (1Jn 2:12-14; 1Jn 2:21; 1Jn 2:27), should enjoy fellowship with the apostolic eyewitnesses that they did not then share (1Jn 1:3).

". . . all true ’fellowship’ is predicated on apostolic doctrine." [Note: Zane C. Hodges, "Fellowship and Confession in 1 John 1:5-10," Bibliotheca Sacra 129:513 (January-March 1972):52.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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