Are You Walking in the Light? 1 John Part 1 (Chapter 1)

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, of the Word of life; (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full.

As the Apostle John wrote in chapter 1 of his gospel, In the beginning was the Word, and the Word was with God, and the Word was God. And also, the Word became flesh and dwelt among us. So it was always John’s preference to describe Jesus in these terms. As the Word, it is signified that Christ bears witness of the father in the world.

John had another idea in mind as he wrote. He speaks of that which is physical, and real. Jesus is not just an idea or philosophy written in a book. No, Jesus is Man speaking, for John heard him speaking with his own ears. Nor is he just a voice from the heavens speaking, but is a Man beholden in his very eyes. Jesus is seen as well as heard. And not only was he seen as if glanced at, as if to say he was seen while passing by and John got a glimpse. No, for he was looked upon for an extended time. And Jesus was not just an apparition or a phantom or at least a divine spirit, playing tricks on the ears and eyes of those who saw and heard him. For John concludes, our hands have handled him. Jesus was a Man heard, and seen, and touched. 

But John is not content to leave it at this, for what if someone should conclude that Jesus was simply a man heard, and seen, and touched? Certainly, couldn’t any man be heard, or seen, or touched? To prevent such an error in our minds, John is sure to add this parenthetical, that the life was manifested. This Man of whom he has been speaking is also the life η ζωη. Not that this man was merely alive, or this man was lively, or that this many was full of life, as we might say of other people. Nor is this simply a metaphor in the basest of terms. No, for this Man Jesus of whom John speaks of is equated, or equal to, life itself. We know that John is speaking of more than just a mortal man, for all ordinary men die. But Jesus must not, for how can death be life also? Or how can life be death?

Jesus told his disciples, I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6) Similarly, he said to Martha, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. And elsewhere he said, I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. (John 10:17-18). No mortal man can do this, for this Man has the power to make alive and to quicken the dead. Not only the maker-alive of the dead, but the source of the life by which the dead are made alive. Both life-source and life-giver. As God speaks in Deuteronomy, See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound and I heal: neither is there any that can deliver out of my hand (Deuteronomy 32:39). 

Sure, this might well speak of God as one who gives physical life, even as Jesus raised Lazareth from the dead. But John continues verse two by modifying the word life to more clearly show what life he has in mind. Not just physical life, but eternal life. This Jesus is not only life-giver and life-source, but eternal-life-giver and eternal-life-source. This life-giving power is concerned not only with the physical body, but with the soul as well. But God will redeem my soul from the power of the grave: for he shall receive me, says the psalmist. I, even I, am the LORD; and beside me there is no saviour, he declares in Isaiah. We know that God is a savior from the power of the grave, both in soul and body. Soul he quickens from trespasses and sins (Ephesians 2), and body he raises up on the last day. This Man Jesus, who is eternal-life-giver and eternal-life-source, must be fully God and fully man. He is able fully to save your soul from eternal death, and raise you to everlasting life, according to his own example.

And if one man’s witness should not be enough, let us now notice how John phrases the whole introduction. He does not speak for himself only. Even in his Gospel, the disciple whom Jesus loved, who was found reclining at the right hand of the master at the supper, refused to be named or identified. It is no wonder why here, John uses we instead of I. John ended his gospel with these words: This is the disciple which testifieth of these things, and wrote these things. To John, this was a testimony, and had its weight in the combined testimony of the men whom God had appointed for the task. We bear witness, he says in our verse. And we believe the testimony of God’s Apostles, who like John, wrote as they were led of the Holy Spirit. They delivered to us this astounding testimony of the very real Jesus, who was very Man, and yet very God.

Recall at the end of his gospel he wrote But these things were written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name (20:31). Such language was not unique to John, however. Luke speaks in similar language at the beginning of his gospel, writing to Theophilus, That thou mightest know the certainty of those things, wherein thou hast been instructed (Luke 1:4). Peter, speaking of the Transfiguration, writes, For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. (2 Peter 1:16). All of the Apostles and evangelists, like Luke, took this seriously. They were not speaking idly about God in philosophical terms. They were speaking of the very real risen Christ.

This testimony is powerful, and speaks of something very real, which to the world is utterly incomprehensible. For the world, seeking the wisdom of the world, would rather have the philosophical Jesus, or the phantom Jesus, but certainly not the real Jesus. Who is sufficient for understanding the gospel? That God, having come in the flesh, should make himself known according to the manner of men (sight, sound, touch) and then offer himself up to death, is something foreign to this wicked world. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (1 Corinthians 1:18 &c). Greater love hath no man than this (John 15:13). The world cannot comprehend the love of God apart from the Spirit of God.

There is another reason why John uses we instead of I in these verses. The power of the combined testimony is made clear in what he says next. That which we have seen and heard declare we unto you, that ye also may have fellowship with us. It is not only important that the message of salvation in Jesus go out to the world and be believed, but that those who believe in Christ to everlasting life be brought in to fellowship with the rest of God’s people. But why should this be so important? Why is it important that we not forsake the assembling of ourselves together (as is the manner of some) but rather exhort one another (Hebrews 10:25)? Why are we commanded (as in 1 Thessalonians 5:11) to comfort ourselves together, and edify one another? The answer is given to us in our verse: truly our fellowship is with the Father, and with his Son Jesus Christ. We see then that John wants us to believe not only that we should be saved, but that being saved, we should cling to God. Just as there is unity and fellowship in the Godhead, so we should also, being made children of God, fellowship in unity with God, and with other believers. Indeed we are his body (Ephesians 1:23, Romans 12:5). 

Should we have fellowship with the eternal God and not have joy? John doesn’t think so, but says that this testimony was shared that our joy might be full. Believing must result in joy; if not in this world, our joy will be fully perfected in the world which is to come when he shall wipe away all tears, and sorrow, pain, and death shall be no more (Revelation 21:4)

This then is the message which we have heard of him, and declare unto 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 the truth: 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.

John saw the transfigured Christ on the mountain, how his face and garments shone brilliantly (Matthew 17:2). Yet as glorious as that was, John does not have that in mind here. Instead, John refers to something in the very nature of God. Light here refers to his perfection and holiness. God is a thrice holy God and has no imperfections in himself. Perfect in wisdom and counsel, power and foreknowledge. Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see; to whom be honor and power everlasting. (1 Timothy 6:16)

Every good gift and every perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, neither shadow of turning. (James 1:17). God is without sin. In fact, God is so holy that he cannot tolerate or abide with sin. For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. (Psalm 5:4). Just as in our earlier verse we discussed how death cannot be life, so here dark cannot be light. The two stand opposed. Darkness is the work of the flesh while light is the work of the Spirit, who operates only in heart of those who have faith in Jesus.

John also speaks of the illuminating work of the Son, as he says in his Gospel: In him was the life ; and the life was the light of men. He says later, That was the true Light, which lighteth every man that cometh into the world. Thus John makes the point: Christ, who is the life, is also the light. Or put the other way, Christ, who is the light, having created all things in heaven and earth, and giving all men the common light of revelation, is also their only life, if they should seek him. Jesus is the only hope by which we may be delivered from the power of darkness and translated into the kingdom of the Son  (Colossians 1:13).

For John, light and life go hand in hand. The one who has eternal life in the Son necessarily walks in the light. Conversely, the one who has the light of the Son, necessarily has eternal life and stands continually in fellowship with the Godhead. Indeed there are some who think that they have this light, and yet really remain in darkness. This is a great error due to blindness. Yet those of God’s true redeemed walk in the light, being renewed day by day into the image of Christ. The tree is known of its fruit. Therefore, those who walk in the light see evidences of this. It is important to understand, however, that our walking does not merit the cleansing from sin in verse 7. Christ cleanses those who are his by his blood. Our walking in the light is a given grace and evidence of this cleansing. Christ’s light leads us into justification when we trust him for salvation, and as he leads us through our lives in continual sanctification. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light (Ephesians 5:8)

“For where this light simply shines, it does not allow us to walk in darkness, but leads us to likeness with God” - Oecolampadius

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.

But someone might ask from verse 6, “What about those who have eternal life, but appear, for a time, to walk in darkness? Does that mean that they were never in the light in the first place, and never had eternal life to begin with?” To this, John has an answer that ought to comfort and encourage all believers. For verse 8 assures us that there are none good and that all have sinned and fallen short of the glory of God. Again, John speaks of we, the very same people whom he has just included in his fellowship earlier. Can the saints in Christ sin? Certainly, every day. Yet the truth is lost only when we deny this fact. God in his mercy has granted us pardon from our sins if we confess before him and plead for his mercy. Again, one might be tempted to think repentance is the means by which we are cleansed from all unrighteousness. This would mean that our justification and sanctification were dependent upon our works. Instead, we understand that such repentance is a gift given by grace, that enables us to walk in the light.

In verse 10, John makes another frightening statement that deserves our attention. We must answer his charge: how do we make Jesus a liar by saying we have not sinned? Jesus himself declared, I came not to call the righteous, but sinners to repentance. (Luke 5:32), and again For the Son of man is come to seek and to save that which was lost (Luke 19:10). To deny your sin would be to make Christ’s work of salvation of no effect and unnecessary. How can you receive eternal life, if you don’t realize you are dead?

Jesus asked Martha the day he raised Lazarus, after he told her he was the resurrection and the life, believes thou this? Do you believe that the blood of Christ cleanses you from all sin? Do you believe that Jesus has given you eternal life? Are you walking in the light?