Exegetical and Hermeneutical Commentary of 1 John 2:11
But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
11. is in darkness and walketh in darkness ] The darkness is his home and the scene of his activity. ‘The way of the wicked is as darkness: they know not at what they stumble’ (Pro 4:19).
knoweth not whither he goeth ] Literally, where he is going: the adverb ( ) is properly one of rest, ‘where’, and not of motion, ‘whither’. But in S. John this adverb is often joined with verbs of motion, and in particular with the verb used here ( ): Joh 3:8; Joh 8:14; Joh 12:35-36; Joh 14:5; Joh 16:5; Joh 7:35. Elsewhere in the N.T. the construction occurs only Heb 11:8. Perhaps both rest and motion are included; ‘knoweth not where he is and whither he is going’: i.e. neither knows his sin nor the direction in which his sin leads him. It is perhaps a little too definite to explain with S. Cyprian ( On Jealousy and Envy, XI.), “for he is going without knowing it to Gehenna; in ignorance and blindness he is hurrying to punishment.” Comp. Joh 12:35, which is almost word for word the same as this, forming another point of contact between Gospel and Epistle.
because that darkness hath blinded ] Or, because the darkness hath blinded. It is literally ‘blinded’, not ‘hath blinded’, of what took place once for all some time ago: but this is just one of those cases where it is the Greek idiom to use the aorist, but the English idiom to use the perfect; and therefore the Greek aorist should be rendered by the English perfect. ‘Blinded’ must not be weakened into ‘dimmed’: the verb means definitely ‘to make blind’ (Joh 12:40; 2Co 4:4). Animals kept in the dark, e.g. ponies in coal-mines, become blind: the organ that is never exercised loses its power. So also the conscience that is constantly ignored at last ceases to act. The source of the metaphor is perhaps Isa 6:10: comp. Rom 11:10.
Before proceeding further let us briefly sum up the Apostle’s line of argument thus far. ‘God is light. Christ is that light revealed. The life of Christ was a life of obedience and a life of love. In order, therefore, to have fellowship through Him with God believers must obey and love. The state of things in which this is possible has already begun. Therefore I write to you a command which is both old and new; walk in the light by imitating the love of Christ.’ In this manner he lays the foundations of Christian Ethics. The last three verses (9 11) shew that the special aspect of walking in light which is referred to in the commandment which is at once old and new is love: and if this be so, we can hardly doubt that in calling it ‘a new commandment’ he has in his mind Christ’s farewell words, Joh 13:34; ‘A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.’ The latter half of the verse is, therefore, the special interpretation of ‘ought himself also to walk even as He walked’.
It is not easy to determine whether the division which follows ( 1Jn 2:12-28) is best regarded as a subdivision of the first main portion of the Epistle, or as a co-ordinate portion. In favour of the latter view are these facts: 1. The idea of light which runs through the whole of the division just concluded (1Jn 1:5 to 1Jn 2:11), and which is mentioned six times in it, now disappears altogether. 2. The Epistle now takes a distinctly hortatory turn. The first part lays down principles: this part gives warnings and exhortations. 3. The Apostle seems to make a fresh start: 1Jn 2:12-14 read like a new Introduction. In favour of making this part a subdivision of the first main division it may be urged: 1. Though the idea of light is no longer mentioned, yet other ideas to which it directly led, love, the truth, abiding in God, still continue: the parts evidently overlap. 2. The hortatory turn is only a partial change of form occurring merely in 1Jn 2:15 ; 1Jn 2:28. In the intermediate verses the aphoristic mode of expression continues. 3. The quasi-Introduction in 1Jn 2:12-14 no more constitutes a fresh division than the similar addresses in 1Jn 2:1 ; 1Jn 2:7.
On the whole it seems best to consider what follows as a subordinate part of the first main division of the Epistle. Thus far we have had the Condition and Conduct of the Believer considered on its positive side. We now have the negative side What Walking in the Light excludes.
Fuente: The Cambridge Bible for Schools and Colleges
But he that hateth his brother – The word here used would, in this connection, include both the mere absence of love, and positive hatred. It is designed to include the whole of that state of mind where there is not love for the brethren.
Is in darkness – 1Jo 2:9.
And walketh in darkness – He is like one who walks in the dark, and who sees no object distinctly. See the notes at Joh 12:35.
And knoweth not whither he goeth – Like one in the dark. He wanders about not knowing what direction he shall take, or where the course which he is on will lead. The general meaning is, that he is ignorant of the whole nature of religion; or, in other words, love to the brethren is a central virtue in religion, and when a man has not that, his mind is entirely clouded on the whole subject, and he shows that he knows nothing of its nature. There is no virtue that is designed to be made more prominent in Christianity; and there is none that will throw its influence farther over a mans life.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. But he that hateth his brother is in darkness] He is still in his heathen or unconverted state; and walketh in darkness, his conduct being a proof of that state; and knoweth not whither he goeth – having no proper knowledge of God or eternal things; and cannot tell whether he is going to heaven or hell, because that darkness has blinded his eyes – darkened his whole soul, mind, and heart.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hath no principle to guide or govern him, but what is common to the unregenerate world, so that his whole life is a continual error; nor doth he understand or consider the tendency of his course, being still under the power of an affected darkness, that makes his eyes, or understanding, of no more use than if he were quite blind, or had none at all. So weighty and important is the precept which he had to lay down, 1Jo 2:15, of not loving the world, &c., that he introduces it with the solemnity of a most pathetic preface, contained in these three following verses, wherein he applies himself severally to the distinct orders and ranks into which Christians were capable of being reduced, the matter being of common and equal concernment to all of them. And he speaks suitably to the condition and state of each, such things as whereby he might most effectually insinuate with them, and oblige them deeply to consider what he had to say; doubling also his application to each of them, out of the earnestness of his intention and endeavour to fasten the exhortation upon them which was to follow.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. is in darkness . . .walketh“is” marks his continuing STATE: he has nevercome out of “the darkness” (so Greek); “walketh”marks his OUTWARD WALK andacts.
whitherGreek,“where”; including not only the destination to which,but the way whereby.
hath blindedrather, asGreek aorist, “blinded” of old. Darkness not onlysurrounds, but blinds him, and that a blindness of long standing.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he that hateth his brother is in darkness,…. As is before expressed in 1Jo 2:9, to which is added,
and walketh in darkness; he goes on in it, and takes delight in it, as dangerous and uncomfortable as it is:
and knoweth not whither he goeth; he cannot discern between good and evil; he puts darkness for light, and light for darkness; he sees not what is before him, nor what stumblingblocks lie in the way; he is not aware of the snares, pits, and traps he is in danger of falling into; nor does he know and consider what these paths of darkness, of sin, and ignorance, and infidelity, lead unto, even unto utter darkness, where is weeping, wailing, and gnashing of teeth: and the reason is,
because that darkness hath blinded his eyes; either Satan, the god of this world, who blinds the minds of them that believe not, and who is darkness itself, and the cause of darkness in himself and in others, and one of whose names this was with the Jews e;
[See comments on Lu 22:53]; or that natural darkness which sin has brought upon the understanding, and has blinded the eyes of it, called the blindness of the heart, Eph 4:18, so that a man under the power of it is ignorant of himself, and knows not that he is blind and miserable; is a stranger to the way of peace, and life by Christ, and knows not what he is about, and where he is, or whither he is going, and what his end will be.
e Yalkut Simconi, par. 2. fol. 44. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Blinded (). First aorist active indicative of , the very verb and form used in 2Co 4:4 of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 9, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.
Fuente: Robertson’s Word Pictures in the New Testament
Is – walketh – whither. The condition of him who hates is viewed as related to being, action, and tendency.
He goeth [] . Or, is going. See on Joh 6:21; Joh 8:21.
Hath blinded [] . For the image see Isa 6:10. See on closed, Mt 13:15. Compare Joh 1:5, and see note on katelaben, overtook; Joh 11:35, 40. The aorist tense, blinded, indicates a past, definite, decisive act. When the darkness overtook, it blinded. The blindness is no new state into which he has come.
Fuente: Vincent’s Word Studies in the New Testament
1) “But he that hateth his brother”. (Greek ho de mison) The one actively, progressively, hating his brother – as a pattern of conduct or behavior, lacking of benevolent love, is tantamount to )hate, just as indifference to the gospel call is deferred rejection of it. Mat 22:5-7.
2) “Is in darkness”. (Greek en te skotia estin) exists in a state of darkness – spiritual darkness, 1Jn 3:15; 1Jn 4:20.
3) “And walketh in darkness” and in this state of spiritual darkness he (Greek peripatei) walks in circles, like a blind dog in a meat house, like a lost goose in a snowstorm, etc.
4) “And knoweth not whither he goeth”. Uncertainty, insecurity, fear and anxiety seizes this brother whose soul is controlled by hate. And who follows him will with him soon fall in the ditch, or pit. Mat 15:14.
5) “Because that darkness hath blinded his eyes. The “that” which blinds and astigmatized the vision of the hating brother is the “hate-venom”, covetous, selfish, desire for his own preeminence. One may live in covetous, self-willed behavior until his astigmatism turns to total blindness, like the mole of the ground and fish with eyes but no vision in the Mammoth Cave of Kentucky. 2Pe 1:9.
Fuente: Garner-Howes Baptist Commentary
11. But he that hateth his brother. He again reminds us, that whatever specious appearance of excellency thou shewest, there is yet nothing but what is sinful if love be absent. This passage may be compared with 1Co 13:1, and no long explanation is needed. But this doctrine is not understood by the world, because the greater part are dazzled by all sorts of masks or disguises. Thus, fictitious sanctity dazzles the eyes of almost all men, while love is neglected, or, at least, driven to the farthest corner.
Fuente: Calvin’s Complete Commentary
1Jn 2:11. But he that hateth his brother Here is all along an evident allusion to one person’s walking in the open day-light and another’s walking in a very dark night: the one walks securely, and avoids all dangers, seeing his way clearly before him; the other, like a blind man, is in danger every step he takes; cannot tell which way he is going, whether in the right road or not; nor is he sensible of the danger which maybe near at hand. Just so the truly benevolent and genuine Christian has through grace his eyes open, walks in broad day-light, and is safe and secure; whereas the uncharitable, contentious, or malevolent person, is involved in thick darkness, and his sin and danger are greater than if the light of the gospel had never appeared. See Joh 12:35.
Fuente: Commentary on the Holy Bible by Thomas Coke
11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
Ver. 11. He that hateth, &c. ] There is a passion of hatred (saith a famous divine). This is a kind of averseness and rising of the heart against a man, when one sees him so that he cannot away with him, nor speak to nor look courteously or peaceably upon him, &c. 2. A habit of hatred, when the heart is so settled in this alienation and estrangement, that it grows to wish and seek his hurt. This is manslaughter,1Jn 3:51Jn 3:5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] But (= whereas) he that hateth his brother (see above) is in the darkness (has never come out of it: corresponds to above: denotes his state, whereas indicates more his outward acts), and walketh in the darkness, and knoweth not where (see reff. with a verb of motion obviously includes that motion: but it includes also the spot on which the motion is taking place: e. g., here, not only the destination to which, but also the way by which, he is going. In some places, this cannot be pressed, as in Joh 8:14 , where and ( ) are opposed to one another) he goeth, because the darkness blinded (it is a matter of old standing: “ blinded ,” and not “ hath blinded ,” because it is no new effect of a state into which he has lately come, but the long past work of a state which is supposed to be gone by, and is not) his eyes .
Fuente: Henry Alford’s Greek Testament
1Jn 2:11 . St. John recognises no neutral attitude between “love” and “hatred”. Love is active benevolence, and less than this is hatred, just as indifference to the Gospel-call amounts to rejection of it ( cf. Mat 22:5-7 ). Observe the climax: “in the darkness is, and in the darkness walketh, and knoweth not where he is going”. , aor. of the indefinite past , where we would use the perf. ( cf. Moulton, Gram, of N. T. Gk. , i. pp. 135 ff.). The penalty of living in the darkness is not merely that one does not see, but that one goes, blind. The neglected faculty is atrophied. Cf. the mole, the Crustacca in the subterranean lakes of the Mammoth Caves of Kentucky.
Observe how St. John emphasises and elaborates the old-new commandment “Love thy brother,” reiterating it, putting it negatively and positively.
Fuente: The Expositors Greek Testament by Robertson
knoweth. App-132.
goeth. Compare Joh 12:35.
hath. Omit.
blinded. Greek. tuphloo. See 2Co 4:4.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] But (= whereas) he that hateth his brother (see above) is in the darkness (has never come out of it: corresponds to above: denotes his state, whereas indicates more his outward acts), and walketh in the darkness, and knoweth not where (see reff. with a verb of motion obviously includes that motion: but it includes also the spot on which the motion is taking place: e. g., here, not only the destination to which, but also the way by which, he is going. In some places, this cannot be pressed, as in Joh 8:14, where and () are opposed to one another) he goeth, because the darkness blinded (it is a matter of old standing: blinded, and not hath blinded, because it is no new effect of a state into which he has lately come, but the long past work of a state which is supposed to be gone by, and is not) his eyes.
Fuente: The Greek Testament
1Jn 2:11. , but he who hates) A direct opposition. Where there is not love, there is hatred; the heart is not empty.-, where) and whither.-, has blinded) Darkness not only surrounds him, but has also blinded him.
Fuente: Gnomon of the New Testament
he that: 1Jo 2:9, Joh 12:35, Tit 3:3
and walketh: Pro 4:19, Joh 12:35
because: Joh 12:40, 2Co 3:14, 2Co 4:4, Rev 3:17
Reciprocal: Gen 37:4 – hated him Lev 19:17 – hate Job 12:25 – grope Psa 82:5 – walk Pro 4:12 – thou shalt Ecc 2:14 – wise Isa 59:10 – grope Jer 13:16 – your Jer 23:12 – in the Zep 1:17 – they shall Mat 6:23 – thine Joh 9:39 – might be Joh 11:10 – General Eph 4:18 – because 1Jo 3:14 – that loveth
Fuente: The Treasury of Scripture Knowledge
1Jn 2:11. Darkness is figurative and means the absence of truth. The truth of God requires that the brethren love each other, hence if one brother hates another he is not walking according to the word of God but is walking in darkness.
Fuente: Combined Bible Commentary
The hater’s sin affects him in three ways. It places him in darkness outside God’s fellowship. It leads to aimless activity in which he is in great spiritual danger and in which there is the possibility of a fall (cf. Joh 9:41). It also results in mental confusion (cf. Joh 12:35). The Christian who hates his brother loses his sense of spiritual direction in life partially or totally. No course of life is more dangerous for a Christian than one that includes hatred toward another believer.
"By saying that someone walks in darkness, John means that his or her ethical and spiritual life is benighted." [Note: Yarbrough, p. 105.]
John argued that intimate fellowship with God is possible only when a person is obedient to God (1Jn 2:3-11) as well as when he renounces sin in his life (1Jn 1:5 to 1Jn 2:2).