1 John 1:7

We walk in the light [ε ν τ ω φ ω τ ι π ε ρ ι π α τ ω μ ε ν]. The phrase occurs only in the First Epistle. Walk, as above. In the light, having our life in God, who is light.

He is in the light. God is forever and unchangeable in perfect light. Compare Psalms 104:2; 1 Timothy 6:16. We walk, advancing in the light and by means of the light to more light. "The path of the just is as the shining light, that shineth more and more unto the perfect day" (Proverbs 4:18).

One with another [μ ε τ α λ λ η λ ω ν]. Not, we with God and God with us, but with our brethren. Fellowship with God exhibits and proves itself by fellowship with Christians. See 1 John 4:7; 1 John 4:12; 1 John 3:11; 1 John 3:23.

Of Jesus Christ His Son. Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles.

The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings.

1. The Revelation of the Divine Being by a special title.

2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation.

The latter sense is illustrated in 3 John 1:7, where "the name" absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41.

In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for "the brethren." In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows.

ACTUAL NAMES USED.

(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:23, the Father (compare John 3). In 1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent.

1. Jesus is the Son of God (iv. 15; 1 John 5:5).

2. Jesus is the Christ (ii. 22; 1 John 5:1).

The constituents of the compressed phrase are all used separately by John.

(1.) Jesus. 2 22; 1 John 5:1; 1 John 4:3 (where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity.

(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant.

(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position.

In 1 John 4:15, the reading is doubtful : Jesus or Jesus Christ.

on 4 2, see note.

(4.) The Son 1 John 2:22; 1 John 2:23; 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood.

(5.) The Son of God. 1 John 3:8; 1 John 5:10; 1 John 5:12; 1 John 5:13; 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is oJ Qeov God; and 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship.

(6.) Jesus His (God 's) Son 1 John 1:7. Two truths. The blood of Christ is available and efficacious.

(7). His (God 's) Son, His only Son 1 John 4:9. The uniqueness of the gift is the manifestation of love.

The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. Kuriov Lord, is not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation.

The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.

Cleanseth [κ α θ α ρ ι ζ ε ι]. See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13 sq.; 22 sq.; Ephesians 5:26 sq.; Matthew 5:8; 1 John 3:3. Compare also ver. 9, where, forgive [α φ η] and cleanse [κ α θ α ρ ι σ η] occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (" Le Parricide "). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.

All sin [π α σ η ς α μ α ρ τ ι α ς]. The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5).