TRV
Translation
King James Version
He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
Complete Jewish Bible
The person who keeps loving his brother remains in the light, and there is nothing in him that could make him trip.
Berean Standard Bible
Whoever loves his brother remains in the light, and there is no cause of stumbling in him.
American Standard Version
He that loveth his brother abideth in the light, and there is no occasion of stumbling in him.
World English Bible Messianic
He who loves his brother remains in the light, and there is no occasion for stumbling in him.
Geneva Bible (1599)
Hee that loueth his brother, abideth in that light, and there is none occasion of euil in him.
Young's Literal Translation
he who is loving his brother, in the light he doth remain, and a stumbling-block in him there is not;
In the KJVVerse 30,561 of 31,102
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Commentary on 1 John 2 verses 7–11
7 ¶ Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.
8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
9 He that saith he is in the light, and hateth his brother, is in darkness even until now.
10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
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.
The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (Jo1 3:11), and the old commandment, Jo2 1:5. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended,
I. As an old one: I write no new commandment unto you, but an old commandment, which you had from the beginning, Jo1 2:7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, Jo1 2:7.
II. As a new one: "Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (Jo1 2:8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old - new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love. 1. He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, Jo1 2:9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion. 2. He who is governed by such love approves his light to be good and genuine: He that loveth his brother (as his brother in Christ) abideth in the light, Jo1 2:10. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that there is no occasion of stumbling in him (Jo1 2:10); he will be no scandal, no stumbling-block, to his brother; he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace. 3. Hatred is a sign of spiritual darkness: But he that hateth his brother is in darkness, Jo1 2:11. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (Jo1 2:11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, Jo1 2:11. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luk 9:54. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–11. Public domain.
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Clement of Alexandria (as quoted by Cassiodorus)AD 215
From the Latin Translation of Cassiodorus
"He that saith he is in the light,"-in the light, he means in the truth,-"and hateth," he says, "his brother." By his brother, he means not only his neighbour, but also the Lord. For unbelievers hate Him and do not keep His commandments. Therefore also he infers: "He that loveth his brother abideth in the light; and there is none occasion of stumbling in him."
Augustine of HippoAD 430
Ten Homilies on 1 John 1
"He that loveth his brother abideth in the light, and there is none occasion of stumbling in him." Who are they that take scandal or make scandal? They that are offended in Christ, and in the Church. They that are offended in Christ, are as if burnt by the sun, those in the Church as by the moon. But the Psalm saith, "The sun shall not burn thee by day, neither the moon by night:" that is, if thou hold fast charity, neither in Christ shalt thou have occasion of falling, nor in the Church; neither Christ shalt thou forsake, nor the Church. For he that forsakes the Church, how is he in Christ who is not in the members of Christ? How is he in Christ who is not in the body of Christ? Those therefore take scandal, or, occasion of failing, who forsake Christ or the Church.
Augustine of HippoAD 430
Ten Homilies on 1 John 1
In what sense then is it, that there is no scandal or occasion of stumbling in him that loveth his brother? Because he that loveth his brother, beareth all things for unity's sake; because it is in the unity of charity that brotherly love exists. Some one, I know not who, offendeth thee: whether it be a bad man, or as thou supposest a bad man, or as thou pretendest a bad man: and dost thou desert so many good men? What sort of brotherly love is that? Great peace it saith there is for them that love the law of God, and that is why there is to them none occasion of stumbling. Those then who take scandal, or, occasion of stumbling, destroy peace. And of whom saith he that they take not and make not occasion of stumbling? They that love God's law. Consequently they are in charity. Moreover, how is it they do not take occasion of stumbling, but because they forbear one another? As Paul saith, "Forbearing one another in love, studying to keep the unity of the Spirit in the bond of peace." And to show that this is the law of Christ, hear the same apostle commending this very law. "Bear ye one another's burdens," saith he, "and so shall ye fulfill the law of Christ."
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 1 JOHN
Someone who loves his brothers is in no danger of stumbling.
BedeAD 735
Commentary on the Catholic Epistles
He who loves... and there is no stumbling in him. That is, no offense; for he who loves his brother endures all things for the unity of unity. For much peace is for those who love your name (Psalm CXVIII), that is, charity, and there is no stumbling for them (Ibid.). And Paul says: Bearing with one another in love, striving to maintain the unity of the Spirit in the bond of peace (Eph. IV).
OecumeniusAD 990
Commentary on 1 John
Brothers, I am not writing a new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. Again, I write a new commandment to you, which is true in Him and in you: because the darkness is passing away, and the true light is already shining. He who says he is in the light and hates his brother is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.
It concerns the love for one's neighbor, and it states that the connection to God or love is first known through love for one's neighbor. For it cannot happen that one who has been enlightened by the knowledge of God and filled with His love has darkness due to hatred against his brother. Indeed, light and darkness cannot coexist in the same and according to the same. Therefore, one who is illuminated by love for God is ignited towards the love of his brother, and having God, he also has light towards his brother.
He who says he loves God and hates his brother is in continuous darkness, always blind in his intellectual eyes as one who has lost the light that was from the connection with God and with his brother: nor does he know how to proceed thereafter. Since this letter was general and directed commonly to all, both Jews and Greeks: to the Jews indeed he directs his speech when he says, "I am not writing a new commandment to you, but an old one," speaking of love. For it is written in the tablets of Moses: "You shall love your neighbor as yourself." (Lev. 19:18) To the Greeks, indeed (let someone say), what is written about the ancient commandment, when this is found nowhere? Therefore, we say that there was also a written law concerning love for neighbors. Where and how? Indeed, it is written on the tablet of the heart through natural understanding. And that the natural intelligences sown in us are called law, Paul is correct to confirm this statement, who says: "I see another law opposing the law of my mind which is in me." (Rom. 7:23) The law, therefore, or the old commandment, was also received by the Greeks, as nature itself is a lawgiver, that they should be kind to all relatives and love one another, inasmuch as man is a social animal: which could not happen without love. Moreover, the ancients write in history that many men have exposed themselves to death for one another. Our Savior gives a greater sign of love when he says, "Greater love has no one than this, that someone lay down his life for his friends." (Jn. 15:13) Thus, concerning the commandment of love for one's neighbor, which has long been established for both Jews and Greeks, John says: "Besides the old commandment that you heard about loving your neighbor, I am writing a new commandment to you: which is true in him who made you familiar with God, and in you who have communion with Him. For he himself says: “I have come as a light into the world,” (Jn. 12:46) and the true light, according to his word, now shines (Jn. 1:9); furthermore, in the light, darkness cannot stand (Jn. 1:5): let the true light of love shine from now on (Matt. 5:16), with genuine affection towards your brother, and let the darkness of hatred pass away, that is, let it depart, let it perish."
The phrase means passing away also, as the blessed Paul, where he says, “For the form of this world is passing away.” (1 Cor. 7:31) — In another manner concerning this: “I write a new commandment to you." This commandment is new, in that the commandment of Moses was not universal, but distinct according to those who were of the same kin or tribe, urging to love only friends (Lev. 19:18), while having hatred for enemies, as it says: "You shall love your friend and hate your enemy." (Matt. 5:43) The command of the Lord and His apostles, however, is very new, instructing: "Love your enemies and do good to those who hate you," (Luke 6:27) holding to natural existence, and not to that natural affection which clings to wicked men given over to evil arts out of malice.
"he who hates his brother." This kind of thing is said in these words: He who says he is of Christ and hates his brother is a liar and is not of Christ. For if Christ loved him so much that he laid down his life for him, how can he who claims to be of Christ hate his brother for whom Christ died? Or even in this way: Whoever says he is of God and hates his brother who is Christ (for he himself says, "I will declare your name to my brothers" Ps. 21:23) is not of God, but of the Devil. For if he were of God, he would surely love his brother, and thus also Christ.
Theophylact of OhridAD 1107
COMMENTARY ON 1 JOHN
Even the Gentiles have always accepted the law or command which appears to derive from nature, that we should do good to those who are of the same nature as we are. The reason for this is that man is a rational and social animal who cannot exist without mutual love. Ancient tales even relate that there were many people who were prepared to sacrifice themselves on behalf of others, and the Savior himself calls this the highest form of love: “Greater love has no man than this, that a man should lay down his life for his friends.”
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 2:10 profoundly articulates that genuine love for one's fellow believer is the definitive mark of a Christian who lives in the spiritual light of God's truth and presence. This abiding love not only signifies an authentic relationship with God but also inherently removes any internal or external propensity for causing spiritual harm or stumbling to oneself or others, fostering a life of moral integrity and relational harmony.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John masterfully employs several literary devices in this verse to convey his profound theological truths. The most prominent is Contrast, specifically the stark opposition between "light" and "darkness" (implied by the preceding and succeeding verses, 1 John 2:9-11). Light symbolizes truth, purity, and fellowship with God, while darkness represents sin, falsehood, and separation. The act of loving one's brother is presented as the tangible evidence of abiding in the light, thereby distinguishing true believers from those who merely claim spiritual insight but walk in hatred. Furthermore, Symbolism is evident in the use of "light" itself, which represents God's nature and the sphere of righteous living. The phrase "occasion of stumbling" (skandalon) also functions as a Metaphor, depicting a spiritual trap or obstacle. By stating that there is "none occasion of stumbling" in the loving person, John uses this metaphor to illustrate the protective and purifying power of love, both for the individual and for the community, preventing both personal moral failure and the causing of offense to others.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully connects the abstract concept of God's nature with the concrete reality of human relationships. Theologically, it underscores that love is not merely a Christian virtue but an essential attribute of God Himself, as famously declared in 1 John 4:8. Therefore, to truly know God is to participate in His loving nature. This love, specifically for one's "brother" (fellow believer), becomes the visible and undeniable evidence of genuine spiritual life and fellowship with God. It moves beyond mere theological assent to practical, ethical living, demonstrating that true faith always manifests in righteous conduct and loving relationships. The absence of stumbling highlights the integrity and purity that flow from a heart filled with divine love, ensuring both personal spiritual stability and a positive influence within the community of faith.
REFLECTION AND APPLICATION
First John 2:10 serves as a profound mirror, inviting believers to honestly examine the authenticity of their faith through the lens of their relationships. It challenges us to move beyond mere intellectual assent to Christian doctrine and to embody the very nature of God, which is love. If love for our brothers and sisters in Christ is genuinely present and active in our lives—manifesting in empathy, forgiveness, patience, and selfless service—then it is a clear indicator that we are indeed walking in the light of God's truth and enjoying true fellowship with Him. This love not only protects us from the pitfalls of sin, particularly those rooted in selfishness or animosity, but also ensures that our lives do not become a source of spiritual hindrance or disillusionment for others. Cultivating this agape love requires intentional effort, prayer, and reliance on the Holy Spirit, transforming our character and strengthening the bonds within the Christian community, making it a powerful witness to the world.
Questions for Reflection
FAQ
What does it mean to "abide in the light"?
Answer: To "abide in the light" means to live in continuous, intimate fellowship with God, who is Himself light 1 John 1:5. It signifies living in truth, purity, and righteousness, reflecting God's character in one's actions and attitudes. It's not a momentary experience but a sustained state of spiritual alignment and obedience to God's revealed will. When we abide in the light, our lives are characterized by transparency, moral integrity, and a deep connection to divine truth, contrasting sharply with the "darkness" of sin and falsehood that John describes elsewhere in his epistle.
How does loving one's brother prevent "occasion of stumbling"?
Answer: Loving one's brother, in the sense of agape love, inherently removes the motives and opportunities for causing spiritual harm. When we genuinely seek the good of others, we are less likely to act selfishly, maliciously, or carelessly in ways that could lead them into sin or cause them to doubt their faith. This love fosters patience, forgiveness, and understanding, which are essential for maintaining unity and preventing division within the community. Furthermore, a heart filled with love is less prone to the internal sins of hatred, envy, or pride, which themselves can be "stumbling blocks" to one's own spiritual progress. Thus, love acts as a safeguard, both protecting the individual from personal sin and preventing them from becoming a negative influence on others.
Is the "brother" in this verse exclusively referring to fellow Christians?
Answer: While the term "brother" (ἀδελφός, adelphós) in the New Testament can sometimes have a broader meaning, in the context of John's epistles, especially 1 John, it almost exclusively refers to fellow believers within the Christian community. John is addressing the internal dynamics and relationships among those who claim to know God and walk in His light. The emphasis here is on the familial bond and mutual responsibility shared by those who are "born of God" 1 John 3:14. While Christians are certainly called to love all people, this specific passage highlights the unique and critical importance of love within the body of Christ as a sign of genuine faith and a means of fostering spiritual health.
CHRIST-CENTERED FULFILLMENT
First John 2:10 finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is the quintessential "He that loveth his brother," demonstrating perfect agape love not only for His disciples but for all humanity, culminating in His sacrificial death on the cross John 15:13. Jesus is also the "light" in whom we are called to abide; as He Himself declared, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" John 8:12. His life was utterly devoid of any "occasion of stumbling"; He never sinned, never caused anyone to fall into sin, and perfectly upheld the righteousness of God. Indeed, rather than being a stumbling block, He became the "Lamb of God, which taketh away the sin of the world" John 1:29, removing the ultimate stumbling block of humanity's sin through His atoning sacrifice. By His example and through His Spirit, Christ empowers believers to love as He loved, enabling them to abide in His light and live lives free from the power of sin and the propensity to cause others to stumble, thereby fulfilling the very essence of this verse in their own lives.