Studies in the Epistles of John the Apostle

Walking in Light and Walking in Darkness

Demarcation Areas Between Light and Darkness

          Although the subject matter of I John 1:5-10 is about "fellowship" with God, the text is also definitive regarding the parameters for biblical separation. There is a place in the transition from light to darkness that is apparent. Although there is also a transition area between light and darkness where vision is not clear, it is clear that this transition area is borderline and questionable as to the dominance of either light or darkness. In the application of the metaphor to "walk in the light," it is clearly referring to the area where the light is dominant. The wise believer would not hesitate to avoid the transitional area rather than risk breaking his "fellowship" with God. The wise believer would not risk taking liberty in questionable areas of truth. If there are areas he views as questionable, he retreats back into the light rather than taking liberty to walk in areas he is unsure of.

"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. ⁶ If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: ⁷ But 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. ⁸ If we say that we have no sin, we deceive ourselves, and the truth is not in us. ⁹ If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. ¹⁰ If we say that we have not sinned, we make him a liar, and his word is not in us. (I John 1:5-10).

        Think of the imagery intended by the metaphors of walking in darkness and walking in light. What thoughts would have entered the minds of people two-thousand years ago when these metaphors were used? These people would have thought of the daytime and the natural light from the Sun. They would have thought of the darkness of night. Law abiding people were usually in their homes by Sundown. It was very dangerous for people to go outside their homes after the darkness of nightfall. People looked very suspiciously upon anyone outside their homes after nightfall. The darkness was the realm of unrighteousness. Wild animals and criminals lurked in the darkness. Most homes would keep a lamp lit in the window during the night. Outside the cities, flickering campfires would light the night sky keeping thieves and wild animals at a safe distance. Watchmen were posted to guard against intruders.

At the time of the writing of I John, "light" and "darkness" carried considerably more relevant meaning than they do to us of the Age of Electricity and light at the flick of a switch. When nightfall came and darkness engulfed their lives, these people made sure they were prepared by lighted fires and burning lamps. Walking in the darkness was not only very dangerous; most people considered going into the darkness very foolish. Staying in the light provided a person with a circle of security. This is the context of the metaphors.

The word "walk" in I John 1:6 and 7 is translated from the Greek word peripateo (per-ee-pat-eh'-o). It means to tread all around. The idea is to live in a companion existence. There is the implication of becoming comfortable in the darkness or light. The word "walk" carries the same meaning regarding both "the darkness" and "the light."

It is important for believers to understand this meaning because to "walk in darkness" breaks "fellowship" with God. To "walk in the light" brings the believer into "fellowship" with God. The "darkness" implies unrighteousness. The "light" implies righteousness. The "darkness" implies failure to be separated from worldliness in unrighteousness. The "light" implies separation from worldliness and unto righteousness. The word "walk" implies the common place of existence where a person has become comfortable. No one has a biblical right to become comfortable with anything that is unrighteous. All false doctrine is unrighteous. To become comfortable with walking in false doctrine and failure to be separate from unrighteousness is to become content with living outside of "fellowship" with God.

The broad meaning of "light" is right doctrine (orthodoxy). The meaning then of walking in the light is the right practice of right doctrine (orthopraxy). Therefore, walking in the light is having right doctrine that results in righteous living. In this context of right doctrine resulting in righteous living, there MUST BE the absence of worldliness (I John 2:15). For instance, to profess correct doctrine while using worldly, sensual music to worship God is a contradiction against right doctrine. Right doctrine would not allow the use of worldly, sensual music to worship God. Worldly music for worship is Neo-paganism.

For instance, toleration of Calvin's views of the doctrine of salvation (Soteriology) is a contradiction against orthopraxy. Calvin's views of the doctrine of salvation corrupt Theology in the biblical view of the love of God (John 3:16), how God's saves "by grace through faith" (Ephesians 2:8-9), how God uses the human agent in evangelism (Romans 10:14-15), and the universal availability of salvation to "whosever will" (Romans 10:13). One cannot "walk in the light" and be tolerant of either false doctrine (heterodoxy) or unrighteous practices (heteropraxy). In fact, to be tolerant of either false doctrine (heterodoxy) or unrighteous practices (heteropraxy) is to "walk in darkness." This person cannot have "fellowship" with God until he repents of his heterodoxy and heteropraxy. In other words, in order to have "fellowship" with God, he must turn away from his false doctrine and cease tolerating, and participating in, false practices.

In many cases, people want to emphasize walking in the light while ignoring the admonition to not "walk in darkness." To do so is to completely distort I John 1:5-9. Both walking in the light and not walking in the darkness need to be emphasized equally. In order to walk in the light, a person CANNOT walk in darkness. A person that walks in darkness CANNOT walk in the light. The practical significance of this is the practical absolutes necessary to live in a working partnership ("fellowship") with God. Walking in the light and not walking in darkness are equally important.

Another paradigm shift in the evolution of the "lukewarm" church is the de-emphasizing of doctrine in order to maximize spiritual unity. A simple precursory evaluation of such a statement ought to immediately reveal the paradox that it is to I John 1:5-9. Spiritual unity cannot exist apart from doctrinal unity, because doctrine always affects practice. To minimize doctrine is a complete contradiction against the biblical instruction to walk in the light. Ignorance of Bible doctrine is darkness. Unrighteousness is walking in the darkness of the ignorance of Bible doctrine. False teachers depend upon doctrinal ignorance to make merchandise of people that come under their leadership.

"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. ⁶ If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: ⁷ But 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" (I John 1:5-7).

I John 1:5-7 is a remarkably definitive statement establishing exact boundaries for "fellowship" with God. These few verses also establish exact doctrinal perimeters for personal and Ecclesiastical separation. "God is light, and in him is no darkness at all." There is clear, visible division between darkness and light. It is apparent where light ends and darkness begins. If you stand in the darkness and light a lamp, the light is the brightest closest to the source. As you move away from the source of the light, you move into decreasing levels of light and increasing levels of darkness. Therefore, to walk in the light is to stay as close to the source as possible living in doctrinal purity and righteousness before God. Sadly, most professing Christians are content to live on the fringe of the light where it begins to transcend into the darkness. They give themselves permission to live in the area where light transcend into darkness. They even justify this with words like tolerance and dialogue, when they know they are really defining their own compromise.

Light is the glory of God. Light is the revelation of God in all His wondrous attributes. To "walk in the light, as He is in the light" is to live the communicable attributes of God through the supernatural enabling of the filling of the Holy Spirit. This defines glorifying God. The light is manifested by the "fruit of the Spirit" and God is revealed through the believer's life. Walking in the light is defined in extreme detail in Ephesians chapters five and six along with Galatians chapter five. We notice that in both texts there is an emphasis upon righteousness and separation from all false doctrine and sinful practices. God is dis-glorified through compromising doctrinal purity or calling unrighteousness righteousness.

"³ But fornication, and all uncleanness, or covetousness, let it not be once named among you {the implication appears to be never allowing these practices to be connected to your name or testimony-either individually or a local church}, as becometh saints {sanctified and separated ones}; ⁴ Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. ⁵ For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. ⁶ Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. ⁷ Be not ye therefore partakers {co-participants in their disobedience} with them. ⁸ For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: ⁹ (For the fruit of the Spirit is in all goodness and righteousness and truth;) ¹⁰ Proving {to test or be discerning of all teachings and associations in order to approve} what is acceptable unto the Lord. ¹¹ And have no fellowship {sugkoinoneo - co-participation} with the unfruitful works of darkness, but rather reprove them {the meaning is to convince or convict them of their error}. ¹² For it is a shame even to speak of those things which are done of them in secret. ¹³ But all things {unscriptural} that are reproved {addressed by Scriptural correction} are made manifest {exposed} by the light {Scripture Truth}: for whatsoever doth make manifest {exposes as sin and/or error} is light {the light exposes what is hidden in the darkness}. ¹⁴ Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light {referring to the illumination of the indwelling Holy Spirit providing the Spirit-filled believer with spiritual discernment}. ¹⁵ See then that ye walk circumspectly {with exactness or perfectly straight}, not as fools, but as wise, ¹⁶ Redeeming {rescue from waste} the time, because the days {as the continuum of time} are evil {in affect or influence}. ¹⁷ Wherefore be ye not unwise {mindless, stupid, ignorant}, but understanding {put together in order to mentally comprehend} what the will of the Lord is. ¹⁸ And be not drunk with wine {and thereby controlled or influenced by it; drunkenness was a common part of the pagan worship at Ephesus - their Bacchanalia or feasts dedicated to Bacchus, the god of wine}, wherein is excess{asotia, which literally means unsavedness}; but be filled {crammed full} with the Spirit; ¹⁹ Speaking to yourselves in psalms and hymns and spiritual songs {The Bacchanalia were preoccupied with lurid, sensual songs intended to entice and seduce into licentious practices. Christians should be preoccupied with spiritual songs about God.}, singing and making melody in your heart to the Lord; ²⁰ Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; ²¹ Submitting yourselves one to another in the fear of God" (Ephesians 5:3-21).

          Obviously, Ephesians chapter five is an important portion of Scripture to help us understand what it means to "walk in the light, as He is in the light" (I John 1:7). As a believer walks "in the light, as He is in the light," he enters into "fellowship" with God and the Spirit of God produces the "fruit of the Spirit" through that believer's life/walk. Through the "fruit of the Spirit," the believer himself becomes light and thereby glorifies God. This is the substance of Galatians 5:13-26.

"¹³ For, brethren, ye have been called unto liberty {freedom from the ceremonies and rituals of the Law}; only use not liberty for an occasion to the flesh {to live any way you want}, but by {the governing principle of} love {putting the needs of others before your own} serve one another. ¹⁴ For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. ¹⁵ But if ye bite and devour one another, take heed that ye be not consumed one of another. ¹⁶ This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh {by putting your selfish desires first in every decision in contradiction to love}. ¹⁷ For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. ¹⁸ But if ye be led of the Spirit, ye are not under the law. ¹⁹ Now the works of the flesh are manifest, which are these {Evidence that the sin nature is in control is by the following outcomes in varying degrees. Varying degrees refers to the degrees by which these things occupy our thought life or actions.}; Adultery, fornication, uncleanness, lasciviousness, ²⁰ Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, ²¹ Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. ²² But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, ²³ Meekness, temperance: against such there is no law. ²⁴ And they that are Christ's have crucified the flesh with the affections and lusts. ²⁵ If we live in the Spirit, let us also walk in the Spirit. ²⁶ Let us not be desirous of vain glory, provoking one another, envying one another" (Galatians 5:13-26).

In Galatians 5:19-21, we are given four different categories of the "works of the flesh." The first category is in Galatians 5:19. This first category involves varying degrees of "adultery, fornication, uncleanness, {and} lasciviousness." "Adultery" is from the Greek word moicheia (moy-khi'-ah) and refers to sexual immorality with another man's wife or another woman's husband. "Fornication" is from the Greek word porneia (por-ni'-ah). It is a derivative of the Greek word pornos (por'-nos) meaning to sell. In the strictest sense porneia refers prostitution or to sexual immorality with harlots. Pornography can involve the sinner with the harlot without actual contact in acts of lust of the eyes. It can also refer to any sexual immorality outside of marriage.

"Uncleanness" is from the Greek word akatharsia (ak-ath-ar-see'-ah) and probably refers to the broader sense of the perverse sexual impurities listed in Romans 1:26-27. In these impurities, the essence of human sexuality is perverted through such practices as homosexuality and bestiality. "Lasciviousness" is from the Greek word aselgeia (as-elg'-i-a). This is the opposite of a person with sexual restraint. It refers to unrestrained sexuality or sex-addiction. The unstrained sexual lusts of mankind will bring him to commit acts of lewdness a decent person would be ashamed to mention. No one would consider these practices acceptable in any way or to any degree. Almost every Christian would understand that these are practices from which we must separate from our person lives and from the corporate body of the local church. They cannot be allowed.

The second category of sins is those that involve a person in the heathen practices of false worship - Paganism.One need not actually have an idol in order to adopt heathen worship practices. Much of what is happening in Contemporary Christianity and the Emergent Church movement is really varying degrees of Neo-paganism. It is Neo-paganism because they adopt heathen, pagan worship practices with which to worship God. One need not search too far without discovering the use of syncopated music as a major aspect of pagan worship practices. Common to the mystery religions was the practice of Ecstasism and Enthusiasm. S. Angus, in his book The Mystery Religions, details these two practices.

"...Ecstasy (ekstasis) and Enthusiasm (enthusiasmos), both of which might be induced by vigil and fasting, tense religious expectancy, whirling dances, physical stimuli, the contemplation of sacred objects, the effect of stirring music, inhalation of fumes, revivalistic contagion (such as happened in the church at Corinth), hallucination, suggestion, and other means belonging to the apparatus of the Mysteries."[1]

          Both Ecstasy and Enthusiasm were used to promote a heightened sense of euphoria and human experience. In this euphoric state, the participant experiences a feeling of having communed with the spirits. Actually, his involvement has been with the supernatural realm of darkness, but not the light of the divine. Ecstasism and Enthusiasm were Satanic in origin.

          Adapting pagan worship practices with which to worship God was the sin of the "mixed multitude" (Exodus 12:38) that came out of Egypt in the Exodus. We find an excellent representation of Neo-paganism in Exodus 32:1-6 where Aaron leads Israel by making an image of Jehovah and worshipping Him with the pagan music, licentious feasts, and riotous living of Egyptian paganism.

"¹ And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. ² And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. ³ And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. ⁴ And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. ⁵ And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a {worship} feast to the LORD {Jehovah}. ⁶ And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play" (Exodus 32:1-6).

The first of this second category of perverted worship is the word "idolatry." It is from the Greek word eidololatreia (i-do-lol-at-ri'-ah). The worship of carved images (statues) or animal deities were accompanied by some very perverse acts, often sexual perversion and human sacrifices. However, idolatry is any kind of deviation from worshipping the one true God "in Spirit and in truth." All false doctrine creates a false god by the degree it misrepresents who God is. To distort God's love is to corrupt the love that God is. Failing to accurately teach all of God's attributes is to create a god that does not exist.

"²² Ye worship ye know not what: we know what we worship: for salvation is of the Jews. ²³ But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. ²⁴ God is a Spirit: and they that worship him must worship him in spirit and in truth" (John 4:22-24).

The word "witchcraft" is from the Greek word pharmakeia (far-mak-i'-ah). It referred to the use of drugs for sorcery and the magical arts. Drugs were often used in pagan religions to produce religious visions (actually hallucinations). The word is almost always used in connection with the practices of idolatry. This form of paganism sought for these spiritual visions. They believed these visions gave them insight into the realm of the gods and therefore power with the gods in that knowledge was power. As in the first category of sexual sins, these practices reveal that a person is walking in darkness rather that the light that God is. Any form of the paganizing of the worship of God is a manifestation and promotion of the darkness (the kosmos-satanic realm of influence).

The third category of sins list nine relational sins. These are the common sins of the heart. I believe they are listed according to their regress into deeper depths of depravity. The first listed is "hatred." It is from the Greek word echthra (ekh'-thrah) and refers to hostility towards someone. It is the opposite of being a benefactor to someone. "Hatred" does not seek to benefit another person. It seeks to harm that person in some way, regardless of how inconsequential that might be.

"Hatred" leads to "variance." "Variance" is from the Greek word eris (er'-is), which means strife or contention. The precedent for war has been laid. Unless "hatred" and "variance" are stopped in the heart by grace, "variance" will lead to "emulations." "Emulations" is from the Greek word zelos (dzay'-los) and refers to an indignation that generates an excitement of the mind or fervor of the spirit. Things are beginning to escalate through the promotion of zealous emotions.

The next step in this regression is "wrath." It is from the Greek word thumos (thoo-mos'). Now attitudes begin to turn to actions. "Wrath" is when anger reaches its boiling point and begins to boil over. This leads to "strife." "Strife" is from the Greek word eritheia (er-ith-i'-ah), which is a word used to describe self-seeking, self-promotion - using any means at one's disposal. I believe this word conveys the picture of the person that wants his way so badly he is willing to do whatever is necessary to get it, even to the point of destroying someone who might hinder him.

          Obviously this kind of attitude will lead to "seditions." "Seditions" is from the Greek word dichostasia (dee-khos-tas-ee'-ah). This word refers to a division or dissension. Sides are being chosen and war is being declared. This leads to "heresies." "Heresies" is from the Greek word hairesis (hah'-ee-res-is), which refers to the act of taking, capturing, or storming a city. Two contrary forces have been created and warfare is taking place.

The eighth word ("envyings") may not be part of the regression as much as it is a cause. "Envyings" is from the Greek word phthonos (fthon'-os). It comes from a root word phtheiro (fthi'-ro) meaning to corrupt or destroy. Phthonos refers to the corruption that comes from envy or anything prompted by envy. Of course "murders" is the ultimate result of this digression. It is from the Greek word phonos (fon'-os) and refers to slaughter or a violent death.

The fourth category of sin refers to things sinners do together in groups. The word "drunkenness" is from the Greek word methe (meth'-ay). The word "revellings" is from the Greek word komos (ko'-mos). The Online Bible Greek Lexicon states the following:

"A nocturnal and riotous procession of half drunken and frolicsome fellows who after supper parade through the streets with torches and music in honour of Bacchus or some other deity, and sing and play before houses of male and female friends; hence used generally of feasts and drinking parties that are protracted till late at night and indulge in revelry."

Paul's emphasis for spiritual unity in Ephesians chapter four is the "one faith." Since all biblical truth is the revelation of God's perfect will, right beliefs regarding what God has said is the "one faith." Any distortion of that "one faith" is a distortion of truth, a distortion of God's will, a distortion of God's character, and a distortion of "unity of the Spirit" (Ephesians 4:3). Therefore, one cannot "walk in the light" as God is "in the light" if one does not walk in the truth that is the Word of God. We certainly see this as John's emphasis in II John 1:1-4: "¹ The elder {pastor} unto the elect lady {the church} and her children {baptized disciples}, whom I love in the truth; and not I only, but also all they that have known the truth; ² For the truth's sake, which dwelleth in us, and shall be with us for ever. ³ Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. ⁴ I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father." This is also John's emphasis in III John 1:3-4: "³ For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. ⁴ I have no greater joy than to hear that my children walk in truth."

          Therefore, in Ephesians 4:3, where Paul speaks of "endeavouring to keep the unity of the Spirit in the bond of peace" and in Ephesians 4:5 where he speaks of "one faith," he is speaking of the truth that God is. He is speaking about understanding the Word of God and translating that understanding into living - WALK. Therefore the word "one" refers to one correct interpretation of God's Word and one correct way to walk. Right doctrine determines the pathways for right walk. We cannot compromise doctrine to broaden the pathway just so we can continue to walk with friends that do not believe like we believe. Ephesians chapter four also defines the believer's walk in love before those that may not have right doctrine. The believer cannot walk with those believing and teaching false doctrine, but he can walk in light before them.

"¹ I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, ² With all lowliness and meekness, with longsuffering, forbearing one another in love; ³ Endeavouring to keep the unity of the Spirit in the bond of peace. ⁴ There is one body, and one Spirit, even as ye are called in one hope of your calling; ⁵ One Lord, one faith, one baptism, ⁶ One God and Father of all, who is above all, and through all, and in you all. ⁷ But unto every one of us is given grace according to the measure of the gift of Christ. ⁸ Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. ⁹ (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? ¹⁰ He that descended is the same also that ascended up far above all heavens, that he might fill all things.) ¹¹ And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; ¹² For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: ¹³ Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: ¹⁴ That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; ¹⁵ But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: ¹⁶ From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. ¹⁷ This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, ¹⁸ Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: ¹⁹ Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. ²⁰ But ye have not so learned Christ; ²¹ If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: ²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; ²³ And be renewed in the spirit of your mind; ²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness. ²⁵ Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. ²⁶ Be ye angry, and sin not: let not the sun go down upon your wrath: ²⁷ Neither give place to the devil. ²⁸ Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. ²⁹ Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. ³⁰ And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. ³¹ Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: ³² And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Ephesians 4:1-32).

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[1] Angus, S. The Mystery Religions(New York, NY: Dover Publications, 1975)

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