John may have used the "If we claim" phrase in 1 John 1:6; 1 John 1:8; 1 John 1:10 to voice the teaching of false teachers. [source][source][source]
"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." [1][source]
"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." [2][source]
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). [source][source][source]
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. [3] 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. [4][source]
John earlier said his aim was that his readers, who were Christians ( 1 John 2:12-14; 1 John 2:21; 1 John 2:27), should enjoy fellowship with the apostolic eyewitnesses that they did not then share ( 1 John 1:3). [source][source][source]
"... all true "fellowship" is predicated on apostolic doctrine." [5][source]
Context Summary
1 John 1:1-10 - Fellowship In The Light
As the aged Apostle began to write he was living over again his first happy experiences with the Savior. He heard the voice, saw the person, touched the very body in which Deity tabernacled. It was too great a bliss to be enjoyed alone, and John tells us that we may enter into the same close partnership with the Father and the Son. But no impurity or insincerity is permissible to those who enter that fellowship. Our one aim should be to maintain such a walk with God that the union with God may be unimpaired. If there are still sins of ignorance, the blood of Jesus will continue to remove them. Sin differs from sins, as the root from the fruit. God does not only forgive, He cleanses. He is faithful to His promises and just to His Son. Notice the ifs of these verses and in 1 John 2:1; they are a compendium of the blessed life. [source]
Chapter Summary: 1 John 1
1He describes the person of Christ, in whom we have eternal life, by a communion with God; 5to which we must adjoin by walking in the light
Greek Commentary for 1 John 1:6
If we say [εαν ειπωμεν] Condition of third class with εαν ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness See 1 John 2:11 also for εν τηι σκοτιαι περιπατεω en tēi skotiāi peripateō lie Present middle indicative, plain Greek and plain English like that about the devil in John 8:44. [source]
Do not the truth [ου ποιουμεν την αλητειαν] Negative statement of the positive πσευδομετα pseudometha as in John 8:44. See John 3:21 for “doing the truth,” like Nehemiah 9:33. [source]
If we say [ἐὰν εἴπωμεν] The subjunctive mood puts the case as supposed, not as assumed. [source]
Walk in the darkness [] The phrase occurs only in John's Gospel and First Epistle. Darkness here is σκότος , instead of σκοτία (1 John 1:5). See on John 1:5. Walk ( περιπατῶμεν ), 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 Mark 7:5; Acts 21:21. [source]
We lie and do not the truth [] Again the combination of the positive and negative statements. See on 1 John 1:5. The phrase to do the truth occurs only in John's Gospel and First Epistle. See on John 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). [source]
Reverse Greek Commentary Search for 1 John 1:6
John 3:21Doeth the truth [ποιῶν τὴν ἀλήθειαν] The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15,Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:21Doeth the truth [ποιῶν τὴν ἀλήθειαν] The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15,Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:19Darkness [τὸ σκότος] See on John 1:5. Rev., correctly, the darkness. John employs this word only here and 1 John 1:6. His usual term is σκοτία (John 1:5; John 8:12; 1 John 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light. [source]
John 3:15Have eternal life [] A characteristic phrase of John for live forever. See John 3:16,John 3:36; John 5:24; John 6:40,John 6:47,John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15,John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14,John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER-
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John 3:21That doeth the truth [ο ποιων την αλητειαν] See 1 John 1:6 for this striking phrase. Comes to the light Is drawn by the light, spiritual heliotropes, not driven from it. That may be made manifest Final ινα hina with first aorist passive subjunctive of πανεροω phaneroō They have been wrought in God Periphrastic perfect passive indicative of εργαζομαι ergazomai He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on. [source]
John 3:19And this is the judgment [αυτη δε εστιν η κρισις] A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11,1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4,John 1:5,John 1:9,John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35,John 12:46; 1 John 1:6; 1 John 2:8,1 John 2:9,1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
James 5:19From the truth [απο της αλητειας] For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
1 John 4:8Is love [ἀγάπη ἐστίν] See on God is light (1 John 1:5), and the truth (1 John 1:6); also God is spirit (John 4:24). Spirit and light are expressions of God's essential nature. Love is the expression of His personality corresponding to His nature. See on love of God (1 John 2:5). Truth and love stand related to each other. Loving is the condition of knowing. [source]
1 John 3:7He that doeth righteousness [ο ποιων την δικαιοσυνην] “He that keeps on doing (present active participle of ποιεω poieō) righteousness.” For this idiom with ποιεω poieō see 1 John 1:6; 1 John 3:4.He (εκεινος ekeinos). Christ as in 1 John 3:5. [source]
1 John 4:17Our love [ἡ ἀγάπη μεθ ' ἡμῶν] The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]
1 John 1:8The truth [] The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
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Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4,John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14,John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
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2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6,John 14:17. -DIVIDER-
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1 John 4:20If a man say [εαν τις ειπηι] Condition of third class with εαν ean and second aorist active subjunctive. Suppose one say. Cf. 1 John 1:6. [source]
1 John 5:2When [οταν] “Whenever” indefinite temporal clause with οταν hotan and the present active subjunctive (the same form αγαπωμεν agapōmen as the indicative with οτι hoti (that) just before, “whenever we keep on loving God.”And do (και ποιωμεν kai poiōmen) “and whenever we keep on doing (present active subjunctive of ποιεω poieō) his commandments.” See 1 John 1:6 for “doing the truth.” [source]
1 John 5:2And do [και ποιωμεν] (και ποιωμεν kai poiōmen) “and whenever we keep on doing (present active subjunctive of ποιεω poieō) his commandments.” See 1 John 1:6 for “doing the truth.” [source]
2 John 1:2For the truth‘s sake [δια την αλητειαν] Repetition of the word, one of which John is very fond (1 John 1:6, “the truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is truth” (Brooke). [source]
3 John 1:3When brethren came [ερχομενων αδελπων] Genitive absolute with present middle participle of ερχομαι erchomai and so with μαρτυρουντων marturountōn (bare witness, present active participle of μαρτυρεω martureō). Present participle here denotes repetition, from time to time.To the truth (τηι αλητειαι tēi alētheiāi). Dative case. “As always in the Johannine writings, ‹truth‘ covers every sphere of life, moral, intellectual, spiritual” (Brooke).Even as thou walkest in truth “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
3 John 1:3Even as thou walkest in truth [κατως συ εν αλητειαι περιπατεις] “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
Revelation 22:15Every one that loveth and maketh a lie [πας πιλων και ποιων πσευδος] An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]
Revelation 22:15The dogs [οι κυνες] Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17,Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]
What do the individual words in 1 John 1:6 mean?
Ifwe should saythatfellowshipwe havewithHimand yetinthedarknessshould walkwe lieandnotdo practicethetruth
Greek Commentary for 1 John 1:6
Condition of third class with εαν ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness See 1 John 2:11 also for εν τηι σκοτιαι περιπατεω en tēi skotiāi peripateō lie Present middle indicative, plain Greek and plain English like that about the devil in John 8:44. [source]
Negative statement of the positive πσευδομετα pseudometha as in John 8:44. See John 3:21 for “doing the truth,” like Nehemiah 9:33. [source]
The subjunctive mood puts the case as supposed, not as assumed. [source]
The phrase occurs only in John's Gospel and First Epistle. Darkness here is σκότος , instead of σκοτία (1 John 1:5). See on John 1:5. Walk ( περιπατῶμεν ), 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 Mark 7:5; Acts 21:21. [source]
Again the combination of the positive and negative statements. See on 1 John 1:5. The phrase to do the truth occurs only in John's Gospel and First Epistle. See on John 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). [source]
Reverse Greek Commentary Search for 1 John 1:6
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
See on John 1:5. Rev., correctly, the darkness. John employs this word only here and 1 John 1:6. His usual term is σκοτία (John 1:5; John 8:12; 1 John 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light. [source]
A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER- -DIVIDER- [source]
See 1 John 1:6 for this striking phrase. Comes to the light Is drawn by the light, spiritual heliotropes, not driven from it. That may be made manifest Final ινα hina with first aorist passive subjunctive of πανεροω phaneroō They have been wrought in God Periphrastic perfect passive indicative of εργαζομαι ergazomai He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on. [source]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44. [source]
For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
See on God is light (1 John 1:5), and the truth (1 John 1:6); also God is spirit (John 4:24). Spirit and light are expressions of God's essential nature. Love is the expression of His personality corresponding to His nature. See on love of God (1 John 2:5). Truth and love stand related to each other. Loving is the condition of knowing. [source]
Compare we lie, 1 John 1:6. [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
See 1 John 1:6. [source]
As in 1 John 1:6, 1 John 1:8. [source]
The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1 John 1:6, 1 John 1:10; 1 John 2:4, 1 John 2:21. See 1 John 5:5 for a like rhetorical question. [source]
“He that keeps on doing (present active participle of ποιεω poieō) righteousness.” For this idiom with ποιεω poieō see 1 John 1:6; 1 John 3:4.He (εκεινος ekeinos). Christ as in 1 John 3:5. [source]
The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
Condition of third class with εαν ean and second aorist active subjunctive. Suppose one say. Cf. 1 John 1:6. [source]
“Whenever” indefinite temporal clause with οταν hotan and the present active subjunctive (the same form αγαπωμεν agapōmen as the indicative with οτι hoti (that) just before, “whenever we keep on loving God.”And do (και ποιωμεν kai poiōmen) “and whenever we keep on doing (present active subjunctive of ποιεω poieō) his commandments.” See 1 John 1:6 for “doing the truth.” [source]
(και ποιωμεν kai poiōmen) “and whenever we keep on doing (present active subjunctive of ποιεω poieō) his commandments.” See 1 John 1:6 for “doing the truth.” [source]
Repetition of the word, one of which John is very fond (1 John 1:6, “the truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is truth” (Brooke). [source]
Genitive absolute with present middle participle of ερχομαι erchomai and so with μαρτυρουντων marturountōn (bare witness, present active participle of μαρτυρεω martureō). Present participle here denotes repetition, from time to time.To the truth (τηι αλητειαι tēi alētheiāi). Dative case. “As always in the Johannine writings, ‹truth‘ covers every sphere of life, moral, intellectual, spiritual” (Brooke).Even as thou walkest in truth “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
“Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
Or doeth. Compare doeth the truth, John 3:21; 1 John 1:6. See on John 3:21. [source]
An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]