TRV
Translation
King James Version
He that saith he abideth in him ought himself also so to walk, even as he walked.
Complete Jewish Bible
A person who claims to be continuing in union with him ought to conduct his life the way he did.
American Standard Version
he that saith he abideth in him ought himself also to walk even as he walked.
World English Bible Messianic
he who says he remains in him ought himself also to walk just like he walked.
Geneva Bible (1599)
He that saith he remaineth in him, ought euen so to walke, as he hath walked.
Young's Literal Translation
He who is saying in him he doth remain, ought according as he walked also himself so to walk.
In the KJVVerse 30,557 of 31,102
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Commentary on 1 John 2 verses 3–6
3 ¶ And hereby we do know that we know him, if we keep his commandments.
4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
6 He that saith he abideth in him ought himself also so to walk, even as he walked.
These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges - his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.
I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, Jo1 2:3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, Jo1 2:4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, etc., Rom 2:17, etc. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.
II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, Jo1 2:5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so Jo1 2:15, The love of (to) the Father is not in him; so Jo1 3:17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (Jo1 2:5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, Jo1 2:6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, Joh 15:14.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–6. Public domain.
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TertullianAD 220
On Monogamy
When, however, he turns their minds back to continence, ("But I will you all so to be,") "I think, moreover," he says, "I too have the Spirit of God; "in order that, if he had granted any indulgence out of necessity, that, by the Holy Spirit's authority, he might recall. But John, too, when advising us that "we ought so to walk as the Lord withal did," of course admonished us to walk as well in accordance with sanctity of the flesh (as in accordance with His example in other respects).
CyprianAD 258
Treatise II. On the Dress of Virgins.
But there are some rich women, and wealthy in the fertility of means, who prefer their own wealth, and contend that they ought to use these blessings. Let them know first of all that she is rich who is rich in God; that she is wealthy who is wealthy in Christ; that those are blessings which are spiritual, divine, heavenly, which lead us to God, which abide with us in perpetual possession with God. But whatever things are earthly, and have been received in this world, and will remain here with the world, ought so to be contemned even as the world itself is contemned, whose pomps and delights we have already renounced when by a blessed passage we came to God, John stimulates and exhorts us, witnessing with a spiritual and heavenly voice. "Love not the world," says he, "neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is lust of the flesh, and the lust of the eyes, and the pride of life, which is not from the Father, but is of the lust of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, "I came down from heaven, not to do my own will, but the will of Him that sent me." But if the servant is not greater than his lord, and he that is freed owes obedience to his deliverer, we who desire to be Christians ought to imitate what Christ said and did. It is written, and it is read and heard, and is celebrated for our example by the Church's mouth, "He that saith he abideth in Christ. ought himself also so to walk even as He walked." Therefore we must walk with equal steps; we must strive with emulous walk. Then the following of truth answers to the faith of our name, and a reward is given to the believer, if what is believed is also done.
CyprianAD 258
Epistle LV
For you ought to know and to believe, and hold it for certain, that the day of affliction has begun to hang over our heads, and the end of the world and the time of Antichrist to draw near, so that we must all stand prepared for the battle; nor consider anything but the glory of life eternal, and the crown of the confession of the Lord; and not regard those things which are coming as being such as were those which have passed away. A severer and a fiercer fight is now threatening, for which the soldiers of Christ ought to prepare themselves with uncorrupted faith and robust courage, considering that they drink the cup of Christ's blood daily, for the reason that they themselves also may be able to shed their blood for Christ. For this is to wish to be found with Christ, to imitate that which Christ both taught and did, according to the Apostle John, who said, "He that saith he abideth in Christ, ought himself also so to walk even as He walked." Moreover, the blessed Apostle Paul exhorts and teaches, saying, "We are God's children; but if children, then heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together."
CyprianAD 258
Treatise IX. On the Advantage of Patience.
But if we also, beloved brethren, are in Christ; if we put Him on, if He is the way of our salvation, who follow Christ in the footsteps of salvation, let us walk by the example of Christ, as the Apostle John instructs us, saying, "He who saith he abideth in Christ, ought himself also to walk even as He walked." Peter also, upon whom by the Lord's condescension the Church was founded, lays it down in his epistle, and says, "Christ suffered for us, leaving you an example, that ye should follow His steps, who did no sin, neither was deceit found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judged Him unjustly."
CyprianAD 258
Treatise XII. Three Books of Testimonies Against the Jews.
That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."
Augustine of HippoAD 430
Ten Homilies on 1 John 1
"He that saith he abideth in Him, ought himself also so to walk, even as He walked." How, brethren, what doth he advise us? "He that saith he abideth in Him," that is, in Christ, "ought himself also so to walk even as He walked." Haply the advice is this, that we should walk on the sea? That be far from us! It is this then, that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, "Father, forgive them, for they know not what they do." If, therefore, thou have learned to pray for thine enemy, thou walkest in the way of the Lord.
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 1 JOHN
There are three ways that we dwell in God—by faith, by hope and by love. God dwells in us by patience and humility.
Leo the GreatAD 461
SERMONS 90.2
Our hope of eternal life is in him. He is the pattern of our patience. Otherwise we are using the likeness of a false profession if we do not follow the commands of him in whose name we glory. And these would not be burdensome to us and would free us from all dangers, if we would love only what he commands us to love.
BedeAD 735
Homilies on the Gospels 2.11
Let us follow Christ’s footsteps with the entire effort of our minds. And so that we may deserve to come to the gate of his heavenly kingdom, let us seriously consider entering it by that course of action by which he proceeded when he was spending his life on earth.
OecumeniusAD 990
Commentary on 1 John
And by this we know that we have come to know him, if we keep his commandments. Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, in him truly the love of God is perfected. By this we know that we are in him. Whoever says he abides in him ought to walk in the same way in which he walked.
"And by this we know." When John had said above that those who believed in the Lord have fellowship with him (1 Jn. 1:6), he now presents what confirms that fellowship towards him, and he says: "And by this we know that we have come to know him." This divine man often uses similar expressions in the same way: as when he says: "He was in the world, and the world was made through him, and the world did not know him." (Jn. 1:10)
Thus, therefore, John now uses the word "to know." That we know him, that is, that we are mixed with him, from this we know if we observe his commandments. The word γινώσκειν, that is, "to know", signifies two things, especially in sacred Scripture, namely to know something: as when it is said: "I have known that the Lord will execute judgment on the poor." (Ps. 139:1) Moreover, it signifies an all-encompassing connection and confirmation towards someone, which is called knowledge: as when it is said, "The Lord knows the ways of the innocent," (Ps. 37:18) and as Paul says, "That we may know God just as we are also known by Him." (1 Cor. 13:12) Similarly, it must be said about ignorance that it is understood in two ways. For just as it seems to external writers that there is one knowledge of opposites. According to this, therefore, to know is taken in two ways in this context. Indeed, when it says, "By this we know," it is taken for knowing; but when it is said, "That we know him," this means that we are firmly joined with him. For he who has a partnership with someone is also joined and connected to him in what he shares.
Therefore, John also adds, "we keep His commandments." From this, that is also resolved: "The Lord knows who are His," (2 Tim. 2:19) and that: "He made Him who knew no sin to be sin for us:" (2 Cor. 5:21) and anything else that is discussed in Sacred Scripture regarding knowledge or ignorance. Then, on the contrary, he confirms the same, using a more abundant proof, and says: Whoever says, "I know him," or "I have fellowship with him," and does not keep his commandments is a liar. For how can it be that the same person is joined to him and yet not joined? Certainly, keeping the commandments indicates obedience, while not observing them indicates that one is by no means a friend.
Therefore, whoever knows God is also known by Him, either having become a partner with God and united with God; and in this, the love of God is evident, through which love he will have the perfection that is in God, and by this, he will judge his closeness to God. For perfect love is indeed exhibited through works. However, since it happens that someone may convey precepts rightly and precisely, while their own affections are sluggish: this is far from God. Therefore, it is said that one who abides in God should also direct the paths of their own life according to Him.
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 2:6 presents a profound challenge to those who profess a relationship with Jesus Christ, asserting that a genuine claim of "abiding in Him" necessitates a lifestyle that mirrors the very conduct and character of Christ Himself. This verse establishes a non-negotiable link between inward spiritual union and outward practical righteousness, emphasizing that true faith is not merely a verbal declaration but is visibly demonstrated through a life of obedient discipleship patterned after the Lord's own example.
CONTEXT
Literary Context: This verse is strategically placed within John's broader argument in his first epistle concerning the assurance of salvation and the marks of true fellowship with God. Immediately preceding 1 John 2:6, John has just articulated that knowing God is intrinsically linked to keeping His commandments (1 John 2:3). He further clarifies that if one claims to know God but does not keep His commandments, they are a liar, and the truth is not in them (1 John 2:4). Conversely, he states that whoever keeps God's word, in him truly the love of God is perfected, by which we know that we are in Him (1 John 2:5). 1 John 2:6 serves as a direct extension and specific application of these principles, moving from the general concept of "keeping His commandments" to the concrete example of Christ's own walk as the standard for those who claim to "abide in Him." It sets up a critical test for the authenticity of one's spiritual profession.
Historical & Cultural Context: John's first epistle was likely written towards the end of the first century, addressing a community of believers facing internal challenges, particularly from proto-Gnostic teachings. These false teachers often emphasized esoteric knowledge (gnosis) as the path to salvation, sometimes leading to a devaluation of ethical conduct and a separation between spiritual belief and moral behavior. They might have claimed spiritual enlightenment or a special relationship with God without demonstrating corresponding righteousness in their lives. Against this backdrop, John vehemently asserts that genuine faith in Christ is inseparable from a transformed life that reflects Christ's character. The concept of "walking" (peripatéō) was a common biblical metaphor for one's overall conduct or manner of life, deeply ingrained in both Jewish and Hellenistic thought as a descriptor of one's ethical journey. John uses this familiar imagery to underscore the practical implications of Christian discipleship, contrasting abstract claims with concrete actions.
Key Themes: 1 John 2:6 contributes significantly to several overarching themes in 1 John. The primary theme is Authenticity of Faith, emphasizing that true spiritual union with Christ (abiding) must be evidenced by a life that imitates His example. This directly counters any notion that faith is merely intellectual assent or a private, unmanifested experience. Another crucial theme is Obedience as Evidence of Relationship, building on the preceding verses that link keeping God's commandments to knowing Him (1 John 2:3-5). The verse also highlights Christ as the Standard for Discipleship, presenting Jesus' earthly life as the ultimate pattern for believers to emulate. This is not just about moral imitation but about living out the divine love and truth that Christ embodied, as seen throughout John's Gospel (e.g., John 13:34-35). Finally, the concept of Abiding in Christ itself is central, denoting a continuous, intimate, and transformative relationship with the Savior, which necessarily impacts one's entire being and behavior.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John employs Contrast in this verse, juxtaposing a verbal claim ("saith he abideth") with a practical necessity ("ought himself also so to walk"). This highlights the inadequacy of mere profession without corresponding action, a recurring theme in his epistle. The phrase "even as he walked" functions as a powerful Paradigm or Exemplar, presenting Jesus Christ as the ultimate standard and model for Christian living. This serves as both an Imperative and a Test for authentic faith, challenging believers to align their conduct with their confession. The use of the verb "walk" (peripatéō) is a common biblical Metaphor for one's overall conduct or manner of life, making the spiritual truth accessible through a tangible, everyday action.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the New Testament's consistent emphasis on the inseparable link between faith and works, profession and practice. It refutes any notion of a disembodied spirituality where one can claim union with Christ without a corresponding transformation in behavior. True abiding in Christ is not passive; it is an active, dynamic relationship that shapes one's character and conduct. The moral obligation to "walk as He walked" stems from the very nature of the relationship: if Christ dwells within us, His life and character should be increasingly manifest through us. This is the outworking of sanctification, a process by which believers are conformed to the image of Christ.
REFLECTION AND APPLICATION
1 John 2:6 serves as a profound mirror for self-examination, calling every believer to scrutinize the authenticity of their spiritual claims against the backdrop of their daily conduct. It challenges us to move beyond mere theological assent or verbal profession to a lived reality that genuinely reflects the character of Christ. If we declare ourselves to be "in Him," then our lives must increasingly bear the hallmarks of His life: His love for God and neighbor, His humility, His purity, His obedience, and His sacrificial service. This isn't about legalistic imitation, but about a Spirit-empowered transformation that flows from an intimate, abiding relationship with Jesus. It compels us to ask if our "walk" truly validates our "talk," and whether our lives are a compelling witness to the Christ in whom we claim to dwell.
Questions for Reflection
FAQ
What does "abideth in him" truly mean in this context?
Answer: "Abideth in him" (Greek: menō en autō) signifies a deep, continuous, and intimate spiritual union with Jesus Christ. It's not a temporary visit or a superficial connection, but a settled state of dwelling, remaining, and continuing in fellowship with Him. The concept implies a mutual indwelling, where Christ lives in the believer and the believer lives in Christ, drawing life, sustenance, and guidance from Him. This abiding relationship is the source of spiritual fruitfulness and transformed living, as Jesus Himself taught in John 15:4-5.
Is John suggesting that we can achieve moral perfection like Jesus?
Answer: John is not suggesting that believers can achieve sinless perfection in this life, as he himself acknowledges the reality of sin in believers' lives (1 John 1:8-10). Rather, he is establishing the standard and direction of the Christian life. To "walk as He walked" means that our lives should be characterized by a progressive conformity to Christ's character, marked by a sincere desire for obedience, a pursuit of holiness, and a commitment to love as He loved. It's about the trajectory and authenticity of our lives, demonstrating that the Spirit of Christ is genuinely at work within us, guiding us towards His likeness.
CHRIST-CENTERED FULFILLMENT
1 John 2:6 finds its ultimate Christ-centered fulfillment not merely in a call to ethical imitation, but in the profound truth that Christ Himself is the enabling power for such a walk. The "abiding in Him" is not a human achievement but a divine gift, made possible through His atoning work on the cross and His resurrection, which grants us new life and the indwelling Holy Spirit. Jesus perfectly fulfilled the Law and lived a life of complete obedience to the Father, becoming the spotless Lamb of God who bore our sins. His perfect "walk" is the very righteousness imputed to us by faith (Romans 3:21-26). Furthermore, the Holy Spirit, whom Christ promised and sent (John 14:16-17), empowers believers to increasingly "walk in the Spirit" (Galatians 5:16) and bear the fruit of righteousness that reflects Christ's character (Galatians 5:22-23). Thus, the imperative to walk as He walked is not a burdensome command, but a joyful invitation to live out the new life we have received in Christ, by the power of Christ, for the glory of Christ, who is our life (Colossians 3:4).