TRV
“God Is Light: The Test of Fellowship”· 1 John 1:5–7
Translation
King James Version
¶ 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.
Complete Jewish Bible
And this is the message which we have heard from him and proclaim to you: God is light, and there is no darkness in him — none!
Berean Standard Bible
And this is the message we have heard from Him and announce to you: God is light, and in Him there is no darkness at all.
American Standard Version
And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all.
World English Bible Messianic
This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all.
Geneva Bible (1599)
This then is the message which wee haue heard of him, and declare vnto you, that God is light, and in him is no darkenes.
Young's Literal Translation
And this is the message that we have heard from Him, and announce to you, that God is light, and darkness in Him is not at all;
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 1:5–7.
Passage under comment1 John 1:5–7
5¶ 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.
6If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
7But 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.
The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.
I.Here is the message or report that the apostle avers to come from the Lord Jesus:
This then is the message which we have heard of him (Jo1 1:5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun him can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches. This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: This then is the message which we have heard of him, and declare unto you. A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion) - That God is light, and in him is no darkness at all, Jo1 1:5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: In him is no darkness at all, Jo1 1:5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: The only-begotten, who is in the bosom of the Father, the same hath declared him. It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, God is light, and in him is no darkness at all? Then,
II.There is a just conclusion to be drawn from this message and report, and that for the consideration and conviction of professors of religion, or professed entertainers of this gospel. This conclusion issues into two branches: - 1. For the conviction of such professors as have no true fellowship with God: If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. It is known that to walk, in scripture account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is capable of subjection to the divine law. To walk in darkness is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental dictates of our holy religion. Now there may be those who may pretend to great attainments and enjoyments in religion; they may profess to have communion with God; and yet their lives may be irreligious, immoral, and impure. To such the apostle would not fear to give the lie: They lie, and do not the truth. They belie God; for he holds no heavenly fellowship or intercourse with unholy souls. What communion hath light with darkness? They belie themselves, or lie concerning themselves; for they have no such communications from God nor accesses to him. There is no truth in their profession nor in their practice, or their practice gives their profession and pretences the lie, and demonstrates the folly and falsehood of them. 2. For the conviction and consequent satisfaction of those that are near to God: But, if we walk in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. As the blessed God is the eternal boundless light, and the Mediator is, from him, the light of the world, so the Christian institution is the great luminary that appears in our sphere, and shines here below. A conformity to this in spirit and practice demonstrates fellowship or communion with God. Those that so walk show that they know God, that they have received of the Spirit of God, and that the divine impress or image is stamped upon their souls. Then we have fellowship one with another, they with us and we with them, and both with God, in his blessed or beatific communications to us. And this is one of those beatific communications to us - that his Son's blood or death is applied or imputed to us: The blood of Jesus Christ his Son cleanseth us from all sin. The eternal life, the eternal Son, hath put on flesh and blood, and so became Jesus Christ. Jesus Christ hath shed his blood for us, or died to wash us from our sins in his own blood. His blood applied to us discharges us from the guilt of all sin, both original and actual, inherent and committed: and so far we stand righteous in his sight; and not only so, but his blood procures for us those sacred influences by which sin is to be subdued more and more, till it is quite abolished, Gal 3:13, Gal 3:14.
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Historical interpretation
Eight Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
AD 215Clement of Alexandriaas quoted by CassiodorusAnte-NiceneSourceFrom the Latin Translation of Cassiodorus
"For God," he says, "is light."
He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of "light inaccessible." [1 Timothy 6:16] But John himself also in this same Epistle says, "God is love:" [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.
"And in Him is no darkness at all," - that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life.
Chap. i. 1. "That which was from the beginning; which we have seen with our eyes; which we have heard."
Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.
What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places — this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.
"And our hands have handled of the Word of life;" that is, He who came in the flesh became capable of being touched. As also,
Ver. 2. "The life was manifested." For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men." [John 1:3-4]
"And we show unto you that eternal life, which was with the Father, and was manifested unto you."
He signifies by the appellation of Father, that the Son also existed always, without beginning.
Ver. 5. "For God," he says, "is light."
He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of "light inaccessible." [1 Timothy 6:16] But John himself also in this same Epistle says, "God is love:" [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.
"And in Him is no darkness at all,"— that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life.
Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.
Draw whatever (veil of) darkness you please over your deeds, "God is light." But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery.
God is light, according to John. The only-begotten Son therefore is the brightness of that light, proceeding from God without separation, as brightness from light, and lightening the whole creation.
John wrote that the proclamation, by which it was stated that God is light, with no shadows in him at all, was made by the Savior himself to his disciples. Now he is sharing it with his readers so that they too might believe the same thing about God.
When John says that there is no darkness in the light of God, he proves that all the lights of others are stained by some blemish.
"God is light, and there is no darkness in Him at all." Who would dare to say that there is darkness in God? Or what is the light? Or what darkness? Lest haply he speaks of such things as pertain to these eyes of ours. "God is light." Saith some man, "The sun also is light, and the moon also is light, and a candle is light." It ought to be something far greater than these, far more excellent, and far more surpassing. How much God is distant from the creature, how much the Maker from the making, how much Wisdom from that which is made by Wisdom, far beyond all things must this light needs be. And haply we shall be near to it, if we get to know what this light is, and apply ourselves unto it, that by it we may be enlightened; because in ourselves we are darkness, and only when enlightened by it can we become light, and not be put to confusion by it, being put to confusion by ourselves. Who is he that is put to confusion by himself? He that knows himself to be a sinner. Who is he that by it is not put to confusion? He who by it is enlightened. What is it to be enlightened by it? He that now sees himself to be darkened by sins, and desires to be enlightened by it, draws near to it: whence the Psalm saith, "Draw near unto Him, and be ye enlightened; and your faces shall not be ashamed." But thou shalt not be shamed by it, if, when it shall show thee to thyself that thou art foul, thine own foulness shall displease thee, that thou mayest perceive its beauty. This it is that He would teach.
God is the light of purified minds, not of these bodily eyes. For then the mind will be able to see that light, which right now it is not yet able to do.
What is this message? It is that eternal life has appeared to us. For the Father so loved the world that he gave his only-begotten Son, and this is what we proclaim to you—that the Word of God who has come into the world and become a man is both God and light.
And this is the message which we have heard from him, etc. By this statement, blessed John both shows the excellence of divine purity, which we are also commanded to imitate, saying: Be holy, for I, the Lord your God, am holy (Leviticus XIX); and he refutes the insane doctrine of the Manicheans, who said that the nature of God was conquered and corrupted by the prince of darkness in war.
And this is the promise that we have heard from Him; and we announce to you that God is light, and in Him there is no darkness at all.
Having said this, John resumes the conversation, explaining what the announcement he heard is: and he says that this is that God is light, and in Him there is no darkness at all. And where did John hear it? From Christ Himself, who said: "I am the light of the world (Jn. 8:12);" and: "I came as light into the world." (Jn. 13:46) Light therefore is, and darkness is not in it. Spiritual light, however, stirs the eyes of our soul to its reception, turning away from all these material things, and urging solely towards its desire with loving affection. However, darkness signifies either ignorance or sin. In God, indeed, neither ignorance nor sin can be found. For these refer to material things and the structure that is found among us. If it has been said elsewhere: "Darkness has been placed as a hiding place for Him," (Ps. 17:12) it was nonetheless said "has been placed;" not, however, "he is darkness," as it was said, "God is light." For it is one thing that is placed by Him who places. Here, then, darkness signifies ignorance, which consists in the fact that God cannot be comprehended: and this is ours, not God's. Therefore, something is placed among those things that do not belong to anyone, nor for his own sake, but for someone else that concerns him. That he also calls darkness sin is evident from what has been said by the same in the Gospel. For what does John say there? "And the light shines in the darkness, and the darkness did not comprehend it (Jn. 1:5);" by calling darkness our substance, which is subject to sins, in which he was made or by which he was assumed, he did not contract impurities from it: for he did no sin, etc.
Let no one deceive you. God is light, and to those who have entered into union with him, he imparts of his own brightness to the extent that they have been purified.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
First John 1:5 declares the foundational truth that God is absolute light, wholly devoid of any darkness, sin, or imperfection. This profound theological statement serves as the bedrock for John's subsequent exhortations regarding genuine fellowship with God and with one another, asserting that an authentic relationship with the perfectly pure and holy God necessitates a life lived in truth and transparency, reflecting His inherent nature.
Context
Literary Context
This verse serves as the theological linchpin of 1 John 1. Having established the apostolic witness to Jesus Christ, the "Word of life," in 1 John 1:1-4, John transitions to the core message that defines the nature of God Himself. This declaration about God as light immediately precedes and undergirds John's subsequent arguments in 1 John 1:6-10, where he contrasts claiming fellowship with God while walking in darkness with truly walking in the light, which leads to fellowship and cleansing from sin. The entire chapter builds upon this fundamental attribute of God.
Historical & Cultural Context
John is writing to Christian communities, likely in Asia Minor, grappling with nascent forms of Gnosticism or proto-Gnostic teachings. These false teachers often claimed a special, esoteric knowledge (gnosis) of God, yet their lives frequently lacked moral rectitude. Some might have denied the true humanity of Christ (Docetism) or asserted that physical actions had no bearing on spiritual standing. By declaring "God is light, and in him is no darkness at all," John directly confronts these errors, emphasizing that true knowledge of God is inseparable from moral purity and that the nature of God Himself demands an ethical response from those who claim to know Him.
Key Themes
The central theme introduced here is the absolute purity and holiness of God. The metaphor of "light" encapsulates God's truth, goodness, knowledge, and moral perfection. It signifies His self-revelation and His inherent opposition to all that is evil or false. Conversely, "darkness" represents sin, falsehood, ignorance, and moral depravity. The emphatic declaration that "in him is no darkness at all" underscores God's utter lack of compromise with evil, setting a clear standard for those who seek fellowship with Him. This theme resonates with the call to holiness found throughout Scripture, such as in Leviticus 11:44 and 1 Peter 1:15-16.
Exposition and Analysis
Key Word Analysis
This word, derived from a verb meaning "to announce" or "to promise," refers to an announcement, a declaration, or a divine assurance. In this context, it is not merely a piece of information but a profound theological truth, a foundational proclamation about God's nature that the apostles "heard of him" and now "declare unto you." It carries the weight of an authoritative revelation.
This term signifies luminousness in its widest application—natural, artificial, abstract, or concrete. Here, it is used figuratively to describe God's very essence. It encompasses His holiness, purity, truth, knowledge, glory, and life-giving power. Just as physical light dispels darkness, spiritual light reveals truth and exposes evil.
This word denotes dimness or obscurity, both literally and figuratively. In the context of God, it refers to the complete absence of moral or spiritual obscurity, ignorance, sin, or wickedness. It stands in stark contrast to "light," representing everything antithetical to God's nature.
Verse Breakdown
"This then is the message which we have heard of him, and declare unto you,"
John asserts the apostolic authority and origin of the truth he is about to convey. The "message" (epangelía) is not a human invention or philosophical speculation, but a direct revelation received from God Himself ("of him," referring to Jesus Christ, the Word of Life, as established in 1 John 1:1-3). The apostles are not merely sharing an opinion but faithfully proclaiming what they have personally encountered and been taught by Christ, making it a reliable and authoritative foundation for Christian faith and life.
"that God is light,"
This is the core theological declaration. It is not merely that God has light or gives light, but that He is light. This is an ontological statement about His very being. It signifies His absolute holiness, moral purity, truthfulness, and self-revealing nature. Light illuminates, exposes, purifies, and guides. To say God is light means He is perfectly good, perfectly true, and perfectly righteous in His essence.
"and in him is no darkness at all."
This clause emphatically reinforces the previous statement by using a strong double negative in the original Greek (οὐκ ἔστιν... οὐδεμία - ouk estin... oudemia), meaning "not even one darkness." It leaves no room for ambiguity or compromise. There is absolutely no shadow, no hidden corner, no impurity, no evil, no falsehood, no moral blemish, and no ignorance in God whatsoever. His nature is entirely consistent, transparent, and pure.
Literary Devices
First John 1:5 primarily employs Metaphor and Antithesis. The declaration "God is light" is a powerful Metaphor, portraying God's intrinsic nature not as a physical entity but as the embodiment of purity, truth, holiness, and self-revelation. Light, in biblical thought, consistently symbolizes goodness, life, knowledge, and divine presence, while darkness represents evil, sin, ignorance, and separation from God. This metaphorical representation of God's essence is immediately followed by a stark Antithesis: "and in him is no darkness at all." This direct contrast between light and darkness emphasizes the absolute and unblemished purity of God. The use of the emphatic double negative in the Greek for "no darkness at all" serves as a form of Hyperbole or Emphasis, underscoring the total absence of any impurity, however slight, within the divine being.
Theological and Thematic Connections
The declaration that "God is light, and in him is no darkness at all" is a foundational truth that permeates biblical theology. It speaks to God's absolute holiness, His unchangeable character, and His inherent opposition to all evil. This truth establishes the impossibility of genuine fellowship with God while persisting in sin, setting the stage for John's subsequent ethical imperatives. It underscores that God is the source of all truth and goodness, and that His very nature is one of radiant purity, which both reveals and judges. This attribute of God is the basis for His moral demands on humanity and the standard by which all things are measured.
Reflection and Application
Understanding God as absolute light, utterly without darkness, profoundly impacts our walk of faith. It calls us to a life of transparency, integrity, and authenticity. If we claim to be in relationship with such a God, our lives must increasingly reflect His character, moving away from hidden sins, deceit, and moral compromise. This truth exposes any hypocrisy in our claims of faith and challenges us to live consistently with the light we profess to follow. It compels us to examine our motives, actions, and thoughts in the light of His perfect holiness, acknowledging that true fellowship with God requires us to "walk in the light as He is in the light," as 1 John 1:7 teaches. This is not a call to human perfection, but to an honest, ongoing pursuit of holiness, confessing our failures and relying on Christ's cleansing blood.
Questions for Reflection
FAQ
What does it mean that "God is light"?
To say "God is light" is a profound theological statement about His very essence and character. It means that God is perfectly holy, pure, truthful, and righteous. Just as physical light illuminates and dispels darkness, God, as spiritual light, reveals truth, exposes evil, and provides moral clarity. He is the source of all goodness, knowledge, and life. There is no moral ambiguity, no falsehood, and no impurity in His being. This concept is foundational to understanding His nature, His commands, and the basis for our relationship with Him, as seen in passages like Psalm 27:1.
Why does John emphasize "in him is no darkness at all"?
The emphatic phrase "in him is no darkness at all" (using a strong double negative in the original Greek) serves to underscore the absolute and unblemished purity of God. It leaves no room for any degree of sin, evil, falsehood, or imperfection within His divine nature. This emphasis was particularly crucial for John's audience, who were facing false teachers claiming spiritual enlightenment while living immoral lives. John makes it unequivocally clear that God is entirely separate from and opposed to all forms of darkness (moral corruption, deceit, spiritual ignorance). This absolute purity of God is the necessary prerequisite for genuine fellowship with Him, as highlighted in 1 John 1:6.
Christ-Centered Fulfillment
The message that "God is light, and in him is no darkness at all" finds its ultimate and most profound fulfillment in Jesus Christ. Jesus Himself declared, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John 8:12). He is the perfect embodiment and revelation of God's light, demonstrating God's holiness, truth, and purity in human form. Through His sinless life, His atoning death, and His resurrection, Christ dispelled the darkness of sin and death, offering humanity the opportunity to be reconciled to the perfectly pure God. It is only by trusting in Him, the true Light, that believers are enabled to "walk in the light" (1 John 1:7), reflecting the character of the Father and experiencing genuine fellowship with both God and one another, as children of light (Ephesians 5:8).