1 John 2:11

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 (ποῦ) 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 (ὑπάγειν): 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Jn 2:11. Ὁ δὲ μισῶν, but he who hates) A direct opposition. Where there is not love, there is hatred; the heart is not empty.—ποῦ, where) and whither.—ἐτύφλωσε, has blinded) Darkness not only surrounds him, but has also blinded him.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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”. ἐτύφλωσεν , 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

11. ἐν τῇ σκ. ἐστίν, κ. ἐν τῇ σκ. π. The darkness is his home and the sphere of his activity. The contrast between the godly and the wicked is similarly indicated in Pro 4:18-19: αἱ δὲ ὁδοὶ τῶν δικαίων ὁμοίως φωτὶ λάμπουσιν· προπορεύονται καὶ φωτίζουσιν, ἕως κατορθώσῃ ἡ ἡμέρα. αἱ δὲ ὁδοὶ τῶν ἀσεβῶν σκοτειναί· οὐκ οἴδασιν πῶς προσκόπτουσιν. Here ποῦ ὑπάγει is literally, where he is departing: ὑπάγειν is ‘to go away.’ S. John frequently joins ποῦ with ὑπάγειν: Joh 3:8; Joh 8:14; Joh 12:35-36; Joh 14:5; Joh 16:5; Joh 7:35. Elsewhere in N.T. this construction occurs only Heb 11:8. In late Greek ποῦ and ὅπου are frequently used for ποῖ and ὅποι, ἐκεῖ for ἐκεῖσε (Joh 18:3; Mat 2:22; Rom 15:24), ὦδε for ἐνθάδε (Joh 20:27; comp. Rev 4:1; Rev 11:12). Neither ποῖ nor ὅποι occurs in N.T. Winer, 591. The effect of joining an adverb of rest to a verb of motion may sometimes be to express both rest and motion. But this is commonly done by the converse process of joining an adverb or preposition of motion to a verb of rest: εὑρέθη εἰς Ἄζωτον, ‘was carried to Azotus and found there’ (Act 8:40): comp. Joh 8:26; Joh 20:7.—Another close parallel between Gospel and Epistle exists here: part of Joh 12:35 is almost verbatim the same.

ὅτι ἡ σκ. ἐτύφλωσεν. Because the darkness hath blinded. 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. Comp. Joh 13:13; Joh 13:34; Joh 15:9; Joh 15:12. But the A.V. frequently turns aorists into perfects without justification (see on 1Jn 1:1; 1Jn 2:18; 1Jn 2:24-25; 1Jn 2:27; 2Jn 1:6), and occasionally turns perfects into aorists (1Jn 4:9; 2Jn 1:4). ‘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 sub-division 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 but a partial change of form occurring only in 1Jn 2:15; 1Jn 2:28. In the intermediate verses the aphoristic mode of expression continues. 3. The quasi-Introduction 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

is in darkness . . . walketh--"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek); "walketh" marks his OUTWARD WALK and acts.

whither--Greek, "where"; including not only the destination to which, but the way whereby.

hath blinded--rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 the thirteenth chapter of the First Epistle to the Corinthians, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

But he that hateth his brother is in darkness,.... As is before expressed in Jo1 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 Gill on Luk 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 3:5.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 man’s life.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Note the alternation: verse 10 is the antithesis of verse 9, and verse 11 of verse 10, repeating and enlarging verse 9. Note also the climax effected by the gradual increase of predicates: in verse 9 one, in verse 10 two, in verse 11 three. The brother-hater has darkness as his habitual condition and as the atmosphere in which he lives and works; and long ago (aorist) the continual darkness deprived him of the very power of sight, so that he is in ignorance as to the course he is taking. Cf. "They know not, neither will they understand; they walk on in darkness; (Psa_82:5) "The fool walketh in darkness. (Ecc_2:14) "St. John scouts all the pretences of men to illumination which do not involve the practical acknowledgment of brotherhood. A man may say he is in the light as much as he pleases; but to be in the light implies that he is able to see his brethren, and not to stumble against them" (Maurice).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He that hateth his brother - And he must hate, if he does not love him: there is no medium. Is in darkness - In sin, perplexity, entanglement. He walketh in darkness, and knoweth not that he is in the high road to hell.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

11. But he that hateth, etc. He who hates is not following Christ, the Light, and hence walks in the darkness, hence is blinded. He cannot see the dangers that beset him on account of the darkness.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11.] But (= whereas) he that hateth his brother (see above) is in the darkness (has never come out of it: corresponds to ἐν τῷ φωτὶ μένει above: denotes his state, whereas περιπατεῖ indicates more his outward acts), and walketh in the darkness, and knoweth not where (see reff. ποῦ 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 πόθεν ἦλθον and ποῦ (ποῖ) ὑπάγω 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. The first part of this verse repeats verse 9. The remainder emphasizes the dangers of the state described. The man’s mental, moral, and spiritual state must affect his conduct. He “walks” in that in which he “is.” He who walks about in darkness can have no idea whither he is going. At every moment he is in danger of falling. Hatred perverts a man’s whole action, and prevents conscious progress toward any satisfactory goal. The darkness in which he has chosen to abide (μισῶν) has deprived him of the use of those means which he possesses of directing his course aright. It is an overfanciful interpretation which sees in the last words of the verse any reference to the idea that darkness, or want of the opportunity of using them, actually destroys the organs of vision. There is no reason to suppose that the writer had this physical truth in view as he wrote. He may be thinking of Isa 6:10; comp. Rom 11:8-10 and the close parallel in Joh 12:35.

εστιν] μενει Ρ.

τους οφθαλμους] post αυτου2:0 3, 42, 57, 95, 101.

αυτου2:0] om. K2 δ161 (261).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Is - walketh - whither. The condition of him who hates is viewed as related to being, action, and tendency.

He goeth [υπαγει] . Or, is going. See on Joh 6:21; Joh 8:21.

Hath blinded [ετυφλωσεν] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Tas ἐντολὰς αὐτοῦ τηρώμεν.

truth ts not. Or more literally in this man thus definitely characterised

θείας. But the object is more commonly expressed by e’s: 1 Thess. iii. 12; Col. i. 4; 1 Pet. iv. 8. Comp. Ign. Mart. 1; [Clem. R.] fragm. 1 (Jacobson).

In St Paul ‘the love of God,’ with.

ἀγάπῃ σον. The potential fulfilment of the love of God in the Christian lies in his absolute readiness to learn and to do God’s will (comp. Rom. xiii. 10). Each Christian according to his

‘The construction οὗ λέγω with the infin. occurs again in Ὁ. 9. Comp. 2 Tim. ii. 18; and Ὁ. 4 note.

ὀφείλει) debet V., ought, is bound. The obligation is represented as a debt (Luke xvii. 10). The life which is from God and in God must be manifested after the pattern of the divine life which has been shewn upon earth. As contrasted with δεῖ, an obligation in the nature of things (John xx. 9), which is not found in the Epistles of St John, though it is not unfrequent in the Gospel (c. iii. 14 note) and the Apocalypse, ὀφείλειν expresses a special, personal obligation.

Comp. ὁ. iii. 16; iv. 11; 3 John 8; Hebr. ii. 17 note.

The image is frequent in St Paul. Comp. Rom. i. 14; Gal. v. 3.

16; iv. 17, and is always used of Christ. He stands out as the one figure seen in full perfection of His humanity. Comp. John i. 18; 2 Tim. ii. 13. For the omission of οὕτως see c. iv. 17 note.

περιεπάτησεν)] walked, i. 6 note. Even in the contemplation of the loftiest thoughts St John fixes a practical standard. The divine fellowship to which he points is realised on earth in corresponding action.

The pattern of Christ, as set before us in the New Testament, is in every case a pattern of humiliation, suffering, sacrifice. Comp. Matt. xi. 29; John xiii. 15; Rom. xv. 2 f.; Eph. v. 1 ff; Phil. ii. 5 ff; 1 Pet ii 21; Heb. xii. 2.

Augustine points out that ‘walking’ may be ‘bearing’ only: [Christus] fixus in cruce erat et in ipsa via ambulabat : ipsa est via caritatis.

III. OBEDIENCE IN LOVE AND LIGHT IN ACTUAL LIFE (ii. 7—11).

The declaration of the test of knowledge of God and fellowship with God, which St John has given in vv. 3—6, leads to a view of the practical fulfilment of the test indicated already in e. 6. The Life of Christ, a Life of complete love, of complete self-sacrifice, is the type of the Christian’s Life; and the significance of Christ’s Life in this aspect is gathered up in the one commandment of love, which expresses what is meant by ‘keeping His commandments’ (Ὁ. 3) and ‘walking even as He walked’ (0. 6). This commandment is first set forth in its twofold character as old and yet new (ov. 7, 8); and then traced out in its issues (ov. 9—11).

1. The Commandment old and new (ii. 7, 8).

The commandment, which is the rule of the Christian Life, is as old as the first message of the Gospel and

have already seen that the many ‘commandments’ (v. 3) are included in ‘the word’ (v. 5). Now the ‘commandments’ are summed up in the one ‘commandment’ (John xiii. 34; comp. ¢. ili. 22 f.).

This commandment is spoken of as ‘not new but old.’ In this connexion ‘old’ may mean either (1) old relatively: one which belonged to the first stage of the Christian Church, while perhaps as yet it was unseparated from the old order: one of which believers had been in possession Jrom the beginning, from the first origin of their faith; or (2) old absolutely: one which was included in the very constitution of man from the beginning: one which the Jew had recognised in the injunctions of the Law, and the Gentile in the promptings of his heart.

The clause which immediately follows, and the identification of the commandment with ‘the word’ which the disciples heard, seem to determine that the first sense is undoubtedly right.

authority, even that which, while it was enjoined upon us from the first, has been found to correspond more closely than we then understvod with the facts of Christ’s Life, with the crowning mystery of His Passion, and with the facts of the Christian life’ If on the other hand (3) be taken then we have this line of thought: ‘A new commandment write I unto you, new, I say, as well as old, an assertion which is proved true in Christ, so far as His works and words have become more fully known; and in you, so far as the actual experience of hfe has shewn this duty of love in a new light, more comprehensive and more constraining.’

’ On the whole the second interpretation appears to fall in best with the context and with the reason which follows (because...the true light already shineth). That which gave novelty to the commandment was found in the larger and deeper views of Christ's Person and of the work of the Church which had been unfolded since ‘the beginning.’ Old words, St John could affirm, and appeal to his readers for the confirmation of the statement, had become new. Comp. 2 Oor. v. 17.

ὅτι ἡ σκοτία... because the darkness... The Apostle justifies his paradox by calling attention to the change which had taken place in the face of the world since the Gospel was first preached. The outward establishment of the Church gave a clearer distinctness to the Christian character. It had become possible to point to that which was openly before men’s eyes. Atthe same time the Person of Christ Himself, with its infinite significance, was illuminated by the experience of believers. The meaning of ‘the word’

Ps. cxliv. (cxliii.) 4. The idea seems to be that God is removing the veil in order to lay open the better things which it conceals. τὸ das τὸ ἀληθινόν] verum lumen V., lux vera Aug. the light, the true light. The addition of the epithet ἀληθινόν (c. v. 20) which is found only here and John i. 9 (note) with das, marks the light as that which fulfilled all that had been promised by the preparatory, partial, even fictitious, lights which had existed in the world before. If we endeavour to fix the meaning of ‘the light’ here it can be best done by the help of the parallel John i. 9. Before the Incarnation ‘the Word,’ ‘ the true Light’ was ever ‘coming into the world.’ Now by the mission of the Holy Spirit, sent in His name, He was shining with a steady beam. The darkness had not eclipsed it. In the Christian Society, seen in the midst

of the world, there was an evident

manifestation of the light defining the lines of Christian conduct.

God ‘is light’ absolutely (i. 5): the revelation of God in Christ by the

Spirit is ‘the light, the true light’ for men; and in His light -the believer is enabled to see all things.

φαίνει] lucet V., shineth. Comp. John i. 5 (note). The idea is of a luminary giving out its brightness: Apoc. i. 16, viii, 12, xxi. 23; 2 Pet. i. 19.

For the image generally compare Rom. xiii. 11 ff.; Tit. ii. 11; iii. 4.

2. The issues of the commandment of love (ii. g—11). -

The fulfilment of the commandment of love is regarded in its general nature (Ὁ. 9) and then more in detail in the effects of love and hatred (vz. 10, 11). A state of love is the condition of being in light; and this state carries with it a clear certainty of right action which is otherwise unobtainable. Hatred on the other hand involves complete ignorance of the way and of the end of life. This must be so; for dwelling in darkness destroys the very power by which the light is discerned.

9116 that saith he is in the light and hateth his brother is in the darkness unill now. He that loveth his brother abideth in the light, and there 18 none occasion of stumbling in him; “but he that hateth his brother 13 in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.

9. The link of transition lies in the last words of 7.8. The thought of ‘the light already shining’ naturally suggests the question, Who then is in the light? St John’s account of the obligations and issues of love explains this and is an answer to the false claims of knowledge separated from the action which embodies it (comp. φ. 4).

Ὁ Aéyou...] He that satth. v. 4. It

9; Rom. xii. 10; Heb. xiii. 1; 1 Pet. i. 22 (iii. 8); 2 Pet. i. 7) leads up to ‘love’ (ἀγάπη). But this widest love is expressly assigned in its full extent only to God (John iii. 16, c. iv. 10 f.).

Augustine makes a striking application of the words to the Donatists: Offendit te nescio quis sive malus, sive ut tu putas malus, sive ut tu fingis malus, et deseris tot bonos? Qualis dilectio est fraterna? Qualis apparuit in istis [Donatistis|. Cum accusant Afros deseruerunt orbem terrarum.

And again he points out the ground of the Christian’s love of enemies: Sic dilige inimicos ut fratres optes. Sic dilige inimicos ut in societatem tuam vocentur. Sic enim dilexit ille qui in cruce pendens ait Pater ignosce illis, quia nesciunt quid faciunt.

darkness not only hindered the use of vision but (as darkness does physically) destroyed the spiritual organ.

IV. THINGS TEMPORAL AND ETERNAL (ii. 12—17).

Hitherto St John has stated briefly the main scope of his Epistle. He has shewn what is the great problem of life, and how the Gospel meets it with an answer and a law complete and progressive, old and new. He now pauses, as it were, to contemplate those whom he is addressing more distinctly and directly, and to gather up in a more definite form the charge which is at once the foundation and the end of all he writes.

The section is divided into two parts. The Apostle first gives the

explanation in another form, St John may look at his letter first as it is in the process of transcription still incomplete (1 Cor. xiv. 37; 2 Cor. xiii. 10), and then as it is ideally complete. This appears to be the true explanation of the ‘epistolary aorist. Comp. ve. 21, 26, v. 13; 2 John 12; 1 Pet. v.12; Gal. vi.11; Philem. 19, 21. The Latin renderings of γράφω and ἔγραψα are alike scribo. The symmetry of the corresponding clauses is remarkable. (1) I write to you, little children (rexvia), because your sins are forgiven you for His name’s sake. (a) I write to you, fathers, because ye know Him that is from the beginning. (8) I write to you, young men, because ye have overcome the evil one. (2) I have written (I wrote) to you, little ones (παιδία), because ye know the Father.

(a) I have written (I wrote) to

you, fathers, because ye know Him that is from the beginning. (8) I have written (I wrote) to you, young men, because ye are strong and the word of God abideth in you and ye have overcome the evil

: one.

The common title of address is different in the two cases (1) little children; (2) little ones. And in correspondence with this the aspect of the common ground of addressing those who are thus designated is also different (1) because your sins are forgiven for His name's sake; (2) because ye know the Father. The special ground of addressing ‘the fathers’ is the same in each case:

that of addressing ‘the young men’ is not changed in the second case but

‘ more fully developed.

The causes of these variations will appear as we examine the text.

Augustine, like many others, supposes that three classes of readers are addressed. On this assumption he characterises them vigorously :

Filii sunt, patres sunt, juvenes sunt. Filii quia nascuntur: patres quia principium agnoscunt: juvenes, quare? Quia vicistis malignum. In filiis nativitas, in patribus antiquitas, in juvenibus fortitudo.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.