1 Yohanes 1:5

God Is Light, So We Must Walk in the Light

1:5 Now ¹  this is the gospel ²  message ³  we have heard from him ⁴  and announce to you: God is light, and in him there is no darkness at all. ⁵ 

1 Yohanes 2:7-8

2:7 Dear friends, I am not writing a new commandment to you, but an old commandment which you have had from the beginning. ⁶  The old commandment is the word that you have already ⁷  heard. 2:8 On the other hand, I am writing a new commandment to you which is true in him ⁸  and in you, because ⁹  the darkness is passing away and the true light is already shining. ¹⁰ 

[1:5]  ¹ tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3.

[1:5]  ² tn The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”

[1:5]  ³ tn The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [Joti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.

[1:5]  ⁴ tn The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5.

[1:5]  ⁵ tn The key to understanding the first major section of 1 John, 1:5-3:10, is found in the statement in v. 5: “God is light and in him there is no darkness at all.” The idea of “proclamation” – the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3) – is picked up in 1:5 by the use of the noun ἀγγελία (angelia) and the verb ἀναγγέλλομεν (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the ὅτι (Joti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author’s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as κήρυγμα [khrugma], although the term the Apostle John uses here is ἀγγελία.)

[1:5]  sn Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and counterclaims that make up the first unit of 1 John (1:5-2:2). The three claims begin with “if” (1:6, 8, 10) and the three counterclaims begin with “but if” (1:7, 9; 2:1).

[2:7]  ⁶ sn See John 13:34-35.

[2:7]  ⁷ tn “Already” is not is the Greek text, but is supplied for clarity.

[2:8]  ⁸ tn “In him” probably refers to Jesus Christ since the last third person pronoun in 2:6 referred to Jesus Christ and there is no indication in the context of a change in referent.

[2:8]  ⁹ tn The clause beginning with ὅτι (Joti) is often taken as (1) epexegetical or (2) appositional to the commandment (ἐντολήν, entolhn) giving a further explanation or clarification of it. But the statement following the ὅτι is about light and darkness, and it is difficult to see how this has anything to do with the commandment, especially as the commandment is related to the “new commandment” of John 13:34 for believers to love one another. It is far more likely that (3) the ὅτι clause should be understood as causal, but this still does not answer the question of whether it offers the reason for writing the “new commandment” itself or the reason for the relative clause (“that is true in him and in you”). It probably gives the reason for the writing of the commandment, although R. E. Brown (Epistles of John [AB], 268) thinks it refers to both.

[2:8]  ¹⁰ sn The reference to the darkness…passing away and the true light…already shining is an allusion to John 1:5, 1:9, and 8:12. Because the author sees the victory of light over darkness as something already begun, he is writing Jesus’ commandment to love one another to the readers as a reminder to (1) hold fast to what they have already heard (see 1 John 2:7) and (2) not be influenced by the teaching of the opponents.