“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” (1 John 1:5-7)
It is my intention with this article, and one to follow, to address the idea expressed in 1 John 1:7 of walking in the light as He is in the light. It is central to Christian living, and therefore fellowship with the Father. Despite the fundamental nature of this concept, some have used this verse as a proof text for error. Additionally, there is a popular approach to this text which is inconsistent with its context, and the remote context of scripture which yields great potential for harm.
However, to stress the points alluded to which I consider to be of great importance, I think it necessary to first deal with the text exegetically. Establishing the context of 1 John 1 will help us further understand the proper application of it in our lives today.
General Purpose
A great foundation for understanding the scope of 1 John is the gospel bearing the same name. A reading of the upper room discourse spanning from John 13 to chapter 17 would greatly benefit the reader of this article. Shortly before concluding his gospel account, John noted its main purpose:
“And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.” (John 20:30-31)
The gospel revealed the Man Jesus in such a way that unequivocally put Him on even plane with the Father. One must believe this Man was not simply a man, but the great “I AM” (John 8:58). By believing this profound truth, and acting in obedience of faith, one “may have life in His name.”
Similarly, John ended his first epistle with a statement of its main purpose:
“These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.” (1 John 5:13)
That which was necessary for their obtaining spiritual life had been declared to them at a previous time. John’s first epistle was one of reorienting them toward a knowledge of their relationship with God. One of Satan’s greatest devices is sowing the seed of doubt in one’s mind. It was John’s intention to bestow knowledge which would kill that seed, and prevent it from further germination.
John accomplished this purpose by first revealing the nature of God disclosed in the life of His Son, along with the implications of such for us, His creation. Thus, 1 John serves as a dissertation on fellowship with God, and the preservation of it. Albert Barnes described the purpose this epistle serves:
“The author seems to have felt that those to whom he wrote were in danger of embracing false notions of religion, and of being seduced by the abettors of error. He is therefore careful to lay down the characteristics of real piety, and to show in what it essentially consists. A large part of the Epistle is occupied with this, and there is perhaps no portion of the New Testament which one could study to more advantage who is desirous of ascertaining whether he himself is a true Christian. An anxious inquirer, a man who wishes to know what true religion is, could be directed to no portion of the New Testament where he would more readily find the instruction that he needs, than to this portion of the writings of the aged and experienced disciple whom Jesus loved. Nowhere else can a true Christian find a more clear statement of the nature of his religion, and of the evidences of real piety, than in this Epistle.” (Barnes, Albert, “Introduction to 1 John,” Albert Barnes’ Notes on the Bible)
There was a pressing matter which urged John to pen these words as he was guided by the Spirit. Lurking in the midst of John’s audience were malevolent enemies of the cross of Christ, workers of Satan, antichrist’s bent on destroying the faith of others. The valiant apostle grasped the weapons mighty in God, and wielded them with expert precision to destroy the doctrines of the great Deceiver, and eradicate doubt in the minds of his brethren.
The Fallacies Troubling John’s Readers
While there are differing ideas about who specifically the false prophets John referred to were, it is generally believed they were those known as the Gnostics. “Gnostic” is from the Greek, gnosis, meaning knowledge. The Gnostics boasted of a superior knowledge. They viewed themselves as the initiated. In chapter 2, John wrote of the “anointing from the Holy One” (v. 20) which his readers enjoyed as Christians. Because of this anointing they “know all things.” This language was likely used because the Gnostics claimed a special anointing that others did not have. This gave them their superior knowledge. This knowledge they claimed was additional, and superior to that disclosed in the gospel message. Therefore, the ones only equipped with the knowledge of the gospel were not only lesser, but not even children of God, for the Gnostic plan of salvation was through illumination. John refuted by emphasizing that if the message heard by them in the beginning abided in them, they would have the Father and the Son abide in them (vv. 24-25); that the Gnostics were trying to deceive them concerning a special knowledge, but the anointing received from the Holy One teaches all things (vv. 26-27). If God’s word dwelt in them in a practical way – i.e. practicing righteousness – they would be assured they were born of Him (vv. 28-29).
Additional to the claim made by the Gnostics to a superior anointing of knowledge were their flawed views of the relationship between the material and spiritual realms. Despite Moses’ inspired record of the nature of creation – that God beheld the goodness of His work, man included (cf. Genesis 1:31) – the Gnostic view of matter was that such is essentially evil. From this thought branched out two logical implications: 1) the incarnation of the Son of God was not possible (cf. 4:1-3; 2 John 7), and 2) morality is a matter of indifference, for the body is a mere envelope of the spirit, and the spirit is unaffected by its activities (cf. 3:7-9). Both beliefs are at variance with the most fundamental truths of Holy Scripture. Jesus did come in the flesh (cf. John 1:14), His life was without sin (cf. Hebrews 4:15) – meaning flesh is not inherently evil – and His disciples not only must, but can become like Him (cf. 3:3; Romans 8:29). With these matters in mind, one can understand why John began his first epistle in such a manner.
The Text – 1 John 1
Chapter 1 of John’s first epistle is the bedrock for the admonitions and exhortations that follow in the latter four chapters. It can be divided into three parts: 1) John has witnessed, is declaring what he witnessed, and why (vv. 1-4); 2) the message John heard (v. 5); 3) the logical spiritual implications from the message John heard regarding man and his relationship with God (vv. 6-10).
1) John has witnessed, is declaring what he witnessed, and why.
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us— that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. And these things we write to you that your joy may be full.” (vv. 1-4)
The central theme of the Bible is the redemption of man, and the essential component in execution of that plan is the revelation of God to mankind. All have sinned (cf. Romans 3:23); sin separates man from God (cf. Isaiah 59:2); and that separation is spiritual death (cf. Romans 6:23). To have fellowship with God is to have spiritual life, but for that to occur one must have knowledge of Him. Peter explained, “Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:2-4). It was God’s plan to reveal Himself through His Son.
John began his epistle in the same way he began his gospel – “the beginning.” “In the beginning God” (Genesis 1:1) is how the inspired record of creation commences. “God” is the translation of the Hebrew word, elohiym, which is a plural noun. John’s gospel account gives insight into this concept: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). In John 1:14, a profound and essential truth in relation to the redemption of man is disclosed: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
While the apostles’ understanding of the nature of Christ was slow to reach maturity, Jesus could not have been clearer concerning the subject when Philip asked Him to reveal the Father. “Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves’” (John 14:9-11). The Man Jesus was God incarnate. He was the embodiment of the Word, which is God. His purpose in coming to earth was to reveal the Father, thus give life to men. Such was done through enlightenment, as John wrote, “In Him was life, and the life was the light of men” (John 1:4). Jesus taught concerning God, and manifested His relationship as Son through the miracles He performed (cf. Acts 2:22). Some believed the truth, practiced it, thus came to the light, but many did not (cf. John 3:18-21).
It was God’s will to reveal Himself through His Son in the flesh. One who does not believe that God came in the flesh, and was the Man Jesus could not receive life (cf. 1 John 2:22-23; 4:1-3). Jesus was sure to prove His incarnation during His ministry. On one of the occasions of His post resurrection appearances to His chosen disciples, Jesus explained, “Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have” (Luke 24:39). He then proceeded to eat before them, which unequivocally proved His corporeal presence (vv. 40-43). Thus, John emphasized that he and the other apostles had heard Him, seen Him, and handled Him.
The significance of witnessing the Word in the flesh is the effect such has on those who act upon the truth disclosed by Him. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). John and the other apostles had received the life offered through Christ as they witnessed Him, and followed Him. Therefore, John declared to his readers “that eternal life which was with the Father and was manifested to us.” This was the commission given the apostles by Jesus which was accomplished through the agency of the Holy Spirit (cf. John 15:26-27; 16:5-15). Jesus noted such in His prayer for all believers: “I do not pray for these alone (apostles), but also for those who will believe in Me through their word” (John 17:20). It was God’s will to reconcile men to Himself through Jesus. This would occur via the revelation of God in Jesus through the inspired word of the Holy Spirit preached by the apostles (cf. 2 Corinthians 5:18-21; Ephesians 3:3-5). It was this word which John declared.
The declaration of this Word of life would bring men into fellowship with the Father and the Son, and all who shared in that relationship (v. 3). Such leads to joy inexpressible in the hope of salvation one in fellowship with God enjoys (cf. 1 Peter 1:8-9).
2) The message John heard.
“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.” (v. 5)
What is it about God that the Word of life disclosed? Verse 5 is John’s explanation in simple, yet powerful imagery. This message, heard and proclaimed by John, is essential to understanding this first chapter, and the rest of the epistle. From the positive, John disclosed that “God is light.” From the negative, John disclosed that “in Him is no darkness at all.” Several implications spring from this truth which would stand to decimate the deceivers’ doctrines among John’s audience.
In none of the four gospels is the exact phrase, “God is light and in Him is no darkness at all,” uttered by Jesus. Yet, one cannot read the gospel accounts, witness the Son of God, and not come away with the truth expressed in such language. The scripture is clear concerning the nature of God.
It was God in the beginning Who commanded the light to shine out of darkness (cf. 2 Corinthians 4:6). This introduced a vivid image which reflected the holy character of God. He would always be associated with light henceforth. “Bless the Lord, O my soul! O Lord my God, You are very great: You are clothed with honor and majesty, Who cover Yourself with light as with a garment, Who stretch out the heavens like a curtain” (Psalm 104:1-2). God’s relationship with light is to such a degree that He is described as one clothed, and enveloped with light. In fact, John wrote, “God IS light.” When Moses descended the mount of God after receiving the law, “the children of Israel could not look steadily at the face of Moses because of the glory of his countenance” (2 Corinthians 3:7). The presence of God was so vibrant and scintillating that Moses’ face radiated His glory. In contrast to the apostolic ministry which Paul defended, he noted, “which glory was passing away.” A greater glory would shine forth from the face of One greater than that of Moses, and it was the apostles who were commissioned to reveal it – “[God] has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). That knowledge of God was what John revealed, “that God is light and in Him is no darkness at all.”
Perhaps the first thing one might notice with the description of God as light is the totality of separation inhering in the term. Darkness is the absence of light. God is light, therefore there is no darkness within Him. He is separate from all darkness, and darkness is separate from Him. Where God is, there is no darkness. Where darkness is, God is not. A word commonly used in scripture to emphasize the Lord’s separation is “holy.” “Holy, holy, holy is the Lord of hosts; The whole earth is full of His glory” (Isaiah 6:3)! The triune use of the word – as we sometimes sing – emphasizes the totality of His holiness, or separation. In this context, His separation from darkness.
As one investigates scripture, the use of this imagery blossoms in specific application. Light is not simply light, and darkness is not simply darkness. Light has an intimate relationship with truth in the scripture. Thus, darkness with error. “Your word is a lamp to my feet and a light to my path…The entrance of Your words gives light; It gives understanding to the simple” (Psalm 119:105, 130). In fact, the focus of Jesus in John’s gospel is heavier on the title of “Light” than it is on “the Word.” “In Him was life, and the life was the light of men” (v. 4). “That was the true Light which gives light to every man coming into the world” (v. 9). “For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (vv. 17-18). The “Light” was Jesus come into the world. He enlightened men with the truth of God. But most “minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them” (2 Corinthians 4:4). If such is rejected, then fellowship with God is impossible, for He is light, and in Him is no darkness at all.
In addition to the doctrinal connotation, “light” has significance in morality. Those who are born of God are “children of light” (Ephesians 5:8). For this reason, they are not to walk in darkness, i.e. “have no fellowship with the unfruitful works of darkness” (v. 11). One in fellowship with God cannot be associated with immoral practices, for God is light. “Therefore He says: ‘Awake, you who sleep, arise from the dead, and Christ will give you light’” (v. 14). Christ gave light in the doctrinal sense as He disclosed the truths of God, and similarly gave light in the moral sense, not only as He taught truth, but as He led a pure life – “For we do not have a Hight Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (Hebrews 4:15).
This truth of God – that He is light, and in Him is no darkness at all – is key to understanding the argument of John along the lines of the specific battle with the Gnostics. Such is also key for our proper understanding, thus application of the following implications in this passage.
3) The logical spiritual implications from the message John heard regarding man and his relationship with God.
“If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us.” (vv. 6-10)
If “God is light and in Him is no darkness at all” there are certain implications which come with the claims the Gnostic heretics were making, or would make concerning their professed relationship with God. This foundational truth regarding God’s nature is followed by several hypothetical “if” statements given by John from verse 6 through chapter 2 verse 1. These statements stand both to refute fallacious doctrines and claims made by the Gnostics, and to emphasize the truth about having and maintaining fellowship with God. The result is an overwhelming comfort given to those who abide within the bounds of God’s fellowship, and an ominous warning to those who seek to stretch those bounds.
First, one who claims fellowship with God who walks in the darkness of sin and error is a liar who does not practice the truth. The truth which is not practiced is that which John disclosed in verse 5 about God. Fellowship is a sharing in character, or relationship with another. God is light, therefore, those who are in darkness cannot possibly be in fellowship with Him. Paul emphasized this simple truth to the Corinthian brethren in quoting from the Old Testament when he wrote, “And what communion has light with darkness?…Therefore ‘Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you’” (2 Corinthians 6:14, 17). The condition placed by God upon fellowship with Him was a separation from “them,” i.e. those characterized by darkness. It is not possible to have a relationship with God while in darkness. Such is antithetical to His character. The Gnostics claimed fellowship with God while in the darkness of immorality and error. They taught that matter was inherently evil, thus inconsequential to their relationship with God. Through their spiritual enlightenment, i.e. the special anointing they claimed to have, they transcended the carnality of life even while they lived in it. Such is entirely separate from what the truth given by God teaches. Ergo, they lie and do not practice the truth.
Second, the opposite in action of the hypothetical claim made in verse 6 is stated by John. Logically, if one walks in the same realm in which God dwells he is in fellowship with those who do the same. The ultimate test of fellowship with those on the horizontal plane of mankind is the question of mutual fellowship with God. The first phrase of verse 7 – “But if we walk in the light as He is in the light” – is simply a way of saying, “if we have fellowship with God.” This is because the condition of fellowship with God as stated before is separation from darkness and coming into the realm of light, for that is where God resides. This truth of “fellowship with one another” is opposed to the practice and doctrine of separation of the Gnostics – “They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us” (2:19).
Another blessing in addition to the fellowship with other believers that one has who walks in the light is the cleansing power of the blood of Christ. This is appropriated to the believer through faith, or walking in the light. Paul explained, “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (Romans 8:1-2). To walk according to the flesh is to walk in darkness. To walk according to the spirit is to mind spiritual things, i.e. things pertaining to the spirit disclosed by God, i.e. walking according to God’s commandments contained in “the law of the Spirit of life.” Such frees one from sin and death “in Christ Jesus.” In other words, the blood of Christ cleanses one from sin, but the blood of Christ is appropriated in obedience of faith to the gospel. As will later be discussed in greater detail, this cleansing is not perpetual, but is given those who meet the conditions placed by God in the gospel. The Psalmist wrote of God’s word being a lamp, and a light (cf. Psalm 119:105). Such remains true for the gospel (cf. 2 Corinthians 4:6). Those who are faithful to the gospel will have the benefits offered therein, namely, the forgiveness and cleansing of sin. It is not Biblical to suggest one has the cleansing of Christ’s blood if that one is not meeting the conditions God has set forth, namely, walking in the light, or living in faithful obedience.
A third hypothetical is offered in verse 8 of the text. A negative implication is followed by the claim. Those who suggest they “have no sin” are deceivers of themselves, and like those of verse 6, have no connection with truth. Verse 10 is not a repetition of the sentiment of verse 8. Here, the Gnostic doctrine of the relationship between sin, the body, and the spirit is alluded to. The Gnostic would say that his sin in the flesh had no effect on his spirit. Immorality to the Gnostic was not a matter with spiritual implications, but simply a fact of fleshly existence. If the body is a mere envelope of the spirit, the actions of the body do not affect the spirit. Therefore, the Gnostic claimed to have no sin even while participating in immorality. This view shows a misunderstanding of the nature of sin. John explained that sin is lawlessness (3:4). The law of Christ was given to be followed that one might have fellowship with God, being in the light. “He who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him” (2:4). To break a commandment of God in any way – omission or commission – is to taint your spirit with sin, and sever yourself from God. To practice immorality in the flesh and claim that such does not affect your spirit is to deceive yourself.
Like verse 7, the fourth hypothetical is one which is not refuted as error, but encouraged as proper behavior in truth. Rather than suggest your sin did not have a deleterious effect on your spirit, one should confess that sin has occurred, and understand forgiveness is needed. This implies that the spirit is affected by sin, and for the spirit to once again be safe, and in fellowship with God, forgiveness must take place. The cleansing of this verse, and that of verse 7 are not different from each other. Both are dependent upon the “blood of Jesus Christ His Son.” John explained, “My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (2:1-2). The whole purpose of this dissertation on light and darkness is that his readers would know to avoid darkness to maintain fellowship with God. However, John is not naive to think times of weakness will not come. “And if anyone sins,” shows that falling short is still possible. However, “these things I write to you, so that you may not sin,” shows that falling short is devastating to the soul. Therefore, forgiveness and cleansing of those sins is needed. John says it is only possible by walking in the light in verse 7. This can be paralleled with confessing our sins in verse 9. The cleansing is conditional upon confession and repentance (cf. Acts 8:22).
Lastly, the hypothetical “if” statement of verse 10 is given as another claim likely made by the Gnostic heretics. “If we say that we have not sinned” is distinct from “if we say that we have no sin.” This can be seen by the contrast of the implications that come with these claims. One who says he has “no sin” deceives himself. However, the subject of consequence in verse 10 is not the one making the claim, but Christ Himself. One who says he has “not sinned” makes Him a liar. Implied is a claim made by Christ that something is so, and the statement made in verse 10 – “we have not sinned” – suggests that it is not so. The topic is sin. Christ says the action which elicited the statement of verse 10 is sin. If one posits that such is not sin, he makes Christ a liar.
Further explanation is given by John’s inspired pen: “and His word is not in us.” It is the word of Christ which exposes sin. Therefore, many do not come to the light – “For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed” (John 3:20). Paul explained what God’s word did for him in his life: “I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet’” (Romans 7:7). The one making the hypothetical claim in verse 10 would have responded to this verse by saying, “but I did not sin when I coveted.” He made God a liar, for God said covetousness was sin. Ergo, God’s word does not dwell in that man. If he responded by saying, “I have sinned by coveting,” he would have started down the path to forgiveness disclosed in verse 9. He would have owned his sin and its consequences which God’s word had exposed, and responded in the way God desires which He has revealed in His word. His word dwells in that man, and God remains true. However, some Gnostics claimed such elevation in their spiritual enlightenment that what action might be sin for the uninitiated was not sin for them. This, even though the word of Christ clearly labeled such as sin.
Conclusion
Essential to possessing and maintaining fellowship with God is knowledge of Him with the appropriate subsequent actions. This knowledge of God, and the eternal life offered therein, was manifested to the apostles, and subsequently proclaimed to the world (vv. 1-4). The revelation of God given from “the Word of life” boils down to one sentence: “This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all” (v. 5). To have fellowship with God one must be in the light, and separate from darkness (vv. 6-7). To maintain fellowship with God, when one falls short in sin they must not deny that it separates them from God, nor deny that such was sin at all. They must come to God through the Advocate Jesus Christ confessing sin, repenting of it, and asking for forgiveness (vv. 8-10). These truths in 1 John 1 expose the Gnostic doctrine and practice as error. For 21st century Christians to rightly apply these truths we must understand them in their context. This has been an expository effort toward that end.
(Issue 2.4 – April)
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