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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 2:7–11. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Whoever does evil and hates his brother has extinguished the lamp of love, and therefore he walks in darkness.
"For he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth." A great thing, my brethren: mark it, we beseech you. "He that hateth his brother walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes." What so blind as these who hate their brethren? For that ye may know that they are blind, they have stumbled at a Mountain. The Stone which was "cut out of the Mountain without hands," is it not Christ, who came of the kingdom of the Jews, without the work of man? Has not that Stone broken in pieces all the kingdoms of the earth, that is, all the dominations of idols and demons? Has not that Stone grown, and become a great mountain, and filled the whole earth?
Do we point with the finger to this Mountain in like manner as the moon on its third day is pointed out to men? For example, when they wish people to see the new moon, they say, Lo, the moon! lo, where it is! and if there be some there who are not sharp-sighted, and say, Where? then the finger is put forth that they may see it. Sometimes when they are ashamed to be thought blind, they say they have seen what they have not seen. Do we in this way point out the Church, my brethren? Is it not open? Is it not manifest? Has it not possessed all nations? Is not that fulfilled which so many years before was promised to Abraham, that in his seed should all nations be blessed? It was promised to one believer, and the world is filled with thousands of believers. Behold here the mountain filling the whole face of the earth! Behold the city of which it is said, "A city set upon a mountain cannot be hid!" But those stumble at the mountain, and when it is said to them, Go up; "There is no mountain," say they, and dash their heads against it sooner than seek a habitation there.
The person who loses sight of love will not know which way to turn when it comes to doing good works.
If a man hates his brother, he walks in darkness and does not know where he is going. In his ignorance he goes down to hell, and in his blindness he is thrown headlong into punishment, because he withdraws from the light of Christ.
Those who hate Christ do not realize that they have become the inheritors of eternal fire. This is what the devil makes them suffer, because he has blinded their inner vision.
He who hates his brother is in darkness, etc. For he, ignorant, falls into hell, blind and unaware, withdrawing from the light of Christ who warns and says: "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John VIII).
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.
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Summary
First John 2:11 serves as a stark warning, portraying the spiritual peril of one who harbors hatred toward a fellow believer. Such a person is not merely experiencing a temporary lapse but is fundamentally immersed in and guided by spiritual darkness, losing all sense of direction and purpose because their spiritual perception has been entirely obscured by the very darkness that hatred generates.
Context
Literary Context
This verse stands in direct, antithetical relationship to the preceding verse, 1 John 2:10. John employs a common Johannine literary technique of sharp contrasts (light/darkness, love/hatred, truth/falsehood) to delineate the authentic Christian life from its counterfeit. Following the exhortation to "walk in the light" (1 John 1:7) and the assurance that love for a brother signifies abiding in the light, verse 11 presents the dire consequence of its opposite: hatred. It is part of John's broader argument that genuine faith is not merely intellectual assent but is tangibly demonstrated through ethical conduct, particularly love for one another, which he presents as a primary "test" of true fellowship with God.
Historical & Cultural Context
First John was likely written in a period when the early Christian community was grappling with internal divisions and external pressures, particularly from emerging false teachings often labeled as proto-Gnosticism. These ideologies frequently emphasized esoteric knowledge or spiritual experiences over ethical behavior, sometimes leading to a disregard for moral commandments, including the command to love. John's epistle vigorously counters such tendencies by asserting that true spiritual enlightenment and fellowship with God are inextricably linked to practical righteousness and, preeminently, to love for fellow believers. The concept of "darkness" would have resonated with both Jewish and Hellenistic audiences, symbolizing ignorance, evil, and separation from divine truth.
Key Themes
The central theme is the profound spiritual darkness that inevitably accompanies and is perpetuated by hatred. John consistently uses the imagery of light and darkness throughout his writings to represent spiritual truth, God's presence, and righteousness versus spiritual ignorance, sin, and separation from God. This verse highlights that hatred is not merely an emotional state but a spiritual condition that actively obscures one's ability to discern God's will and walk in His path. It reinforces the theme that love is the distinguishing mark of true discipleship, as taught by Jesus in John 13:34-35 and reiterated by John throughout this epistle, especially in 1 John 4:7-8. The verse also touches on themes of spiritual discernment and moral direction, asserting that those in darkness lack the capacity to know "whither he goeth," indicating a loss of spiritual compass and purpose.
Exposition and Analysis
Key Word Analysis
This term signifies a strong, active aversion or hostility, not merely a passive dislike or indifference. In the biblical context, "hate" can sometimes mean to "love less" (as in Luke 14:26), but in 1 John 2:11, its contrast with "love" in the preceding verse (1 John 2:10) confirms its meaning as genuine animosity or active ill-will towards a fellow believer. It denotes a state of mind and heart fundamentally opposed to the nature of God, who is love.
This word denotes dimness or obscurity, used both literally and figuratively. In John's writings, it consistently symbolizes spiritual ignorance, moral corruption, sin, and separation from God, who is light. It is not merely the absence of light but an active, blinding force that obscures truth and spiritual reality. The repetition of this word emphasizes its pervasive and debilitating effect on the one who hates.
Derived from the word for "blind," this verb means to make blind or, figuratively, to obscure. Here, it indicates that the spiritual darkness, which is a consequence of hatred, actively renders a person incapable of seeing spiritual truth. It's not just that they are in darkness, but the darkness itself has performed an action upon their eyes, making them unable to perceive the path of righteousness or the will of God.
Verse Breakdown
"But he that hateth his brother is in darkness"
This clause establishes the fundamental spiritual state of the one who harbors animosity towards a fellow believer. It is not merely an action they perform, but a condition they inhabit. To hate a brother is to exist within the realm of spiritual darkness, separated from the light of God's truth and presence.
"and walketh in darkness"
This expands on the previous clause, indicating that the state of being "in darkness" translates into a manner of life. "Walking" in biblical parlance often refers to one's conduct, lifestyle, or spiritual journey. Thus, one who hates not only resides in spiritual darkness but also conducts their life according to its principles, guided by ignorance and sin rather than by divine light.
"and knoweth not whither he goeth"
This highlights the consequence of walking in darkness: a complete loss of spiritual direction and purpose. Without the light of God's truth, the individual lacks moral clarity, spiritual discernment, and an understanding of God's will for their life. They wander aimlessly, unable to perceive the right path or their ultimate spiritual destination.
"because that darkness hath blinded his eyes"
This final clause provides the reason for the spiritual disorientation. The darkness itself, born of hatred, has actively obscured their spiritual vision ("eyes"). This is a powerful image, suggesting that the very condition of hatred has rendered them incapable of perceiving truth, understanding God's commands, or recognizing the path of righteousness. Their spiritual blindness is a self-inflicted consequence of their animosity.
Literary Devices
The verse makes powerful use of Metaphor and Symbolism. "Darkness" is a central metaphor, symbolizing spiritual ignorance, sin, and separation from God, contrasting sharply with the "light" that represents God's truth and presence. The act of "walking in darkness" is a metaphorical description of a life lived outside of God's will and guidance. The phrase "hath blinded his eyes" employs the Symbolism of physical blindness to represent spiritual inability to perceive truth. The repetition of "darkness" throughout the verse creates a strong sense of its pervasive and oppressive nature, emphasizing the inescapable reality for one who hates. There is also a clear Cause and Effect relationship established: hatred leads to being in darkness, which leads to walking in darkness, which leads to not knowing where one is going, all because the darkness itself has caused spiritual blindness.
Theological and Thematic Connections
This verse profoundly articulates the theological truth that hatred is fundamentally antithetical to the nature of God and the essence of Christian fellowship. Since God is light and in Him is no darkness at all (1 John 1:5), to harbor hatred is to dwell in a realm utterly alien to God's character. It reveals a spiritual condition where the individual is alienated from divine truth and guidance, unable to discern the path of righteousness. The spiritual blindness described is not merely a lack of knowledge but an active incapacity to perceive spiritual reality, a self-imposed impediment to walking with God and experiencing true communion with Him and His people. This underscores the vital importance of love as the primary evidence of genuine conversion and ongoing fellowship with God.
Reflection and Application
First John 2:11 serves as a sobering mirror for self-examination, challenging believers to honestly assess the state of their hearts concerning relationships with others, especially fellow Christians. It reveals that harboring hatred, bitterness, or unresolved animosity is not a minor character flaw but a profound spiritual ailment that plunges one into darkness, obscuring spiritual vision and hindering one's walk with God. This verse calls us to actively pursue reconciliation, forgiveness, and genuine love, recognizing that the absence of love is a dangerous indicator of spiritual blindness. It compels us to pray for hearts transformed by God's love, enabling us to see others through His eyes and to walk in the light of His truth, discerning His will and purpose for our lives.
Questions for Reflection
FAQ
Does "hatred" in this verse refer only to intense malice, or can it include lesser forms of animosity or prolonged resentment?
While "hateth" (Greek, miséō') can certainly denote intense malice, John's broader emphasis throughout his epistles on the necessity of love suggests that any persistent, unaddressed animosity, resentment, or unforgiveness towards a fellow believer falls under the umbrella of what he considers antithetical to walking in the light. The contrast with "love" in 1 John 2:10 implies that even a lack of active, demonstrable love can indicate a heart that is not fully aligned with God's light. The spiritual blindness described is a consequence of any form of spiritual darkness, not just the most extreme. Therefore, it serves as a warning against any attitude that diminishes or rejects the love commanded by Christ for His followers.
Christ-Centered Fulfillment
This verse finds its ultimate fulfillment and counterpoint in Jesus Christ, who is the very embodiment of light and love. He 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). The spiritual darkness and blindness described in 1 John 2:11 are precisely what Christ came to overcome. Through His life, death, and resurrection, Jesus broke the power of darkness, offering forgiveness and the capacity to love. He commanded His disciples to "love one another: as I have loved you" (John 13:34), setting His own sacrificial love as the standard. Those who hate are blinded by darkness, but Christ, the true Light, opens the eyes of the spiritually blind, enabling them to see God's truth and walk in His path. He transforms hearts of hatred into hearts capable of divine love, fulfilling the prophecy that He would "give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace" (Luke 1:79).