SEV Biblia, Chapter 1:7
mas si andamos en luz, como l est en luz, tenemos comunin con l, entre nosotros, y la sangre de Jess, el Cristo, su Hijo nos limpia de todo pecado.
Clarke's Bible Commentary - 1 John 1:7
Verse 7. But if we walk in the light] If, having received the principle of holiness from him, we live a holy and righteous life, deriving continual light, power, and life from him, then we have fellowship one with another; that is, we have communion with God, and God condescends to hold communion with us. This appears to be the intention of the apostle; and so he was understood by some versions and MSS., which, instead of met allhlwn, with each other, have met auton, with him. Those who are deeply experienced in Divine things converse with God, and God with them. What John says is no figure; God and a holy heart are in continual correspondence. The blood of Jesus Christ] The meritorious efficacy of his passion and death has purged our consciences from dead works, and cleanseth us, kaqarizei hmav, continues to cleanse us, i.e., to keep clean what it has made clean, (for it requires the same merit and energy to preserve holiness in the soul of man, as to produce it,) or, as several MSS. and some versions read, kaqariei and kaqarisei, will cleanse; speaking of those who are already justified, and are expecting full redemption in his blood.
And being cleansed from all sin is what every believer should look for, what he has a right to expect, and what he must have in this life, in order to be prepared to meet his God. Christ is not a partial saviour, he saves to the uttermost, and he cleanses from ALL sin.
John Gill's Bible Commentary
Ver. 7. , &c.] Are persons enlightened by the Spirit of God, so as to have a true sight and sense of sin, to know Christ, on and increasing in spiritual light and knowledge; walk on in Christ, the light, by faith, and in the light and truth of the Gospel, and as becomes it, marvellous light: as he is in the light itself, is in it, and dwells in it. This as denotes not equality, but likeness: when this is the case, then it is a clear point, that ; not with the saints, with the apostles, and other Christians, but with God: we have mutual communion, as the read, with him, as in ( requires; and agreeably to this the Ethiopic version renders it, and we are appear to be like him, and partake of his nature, and have communion with him; and not only so, but with his Son Jesus Christ, as appears from our and the blood of Jesus Christ, his Son, cleanseth us from all sin : there is a internal, and is such that nothing can remove but the blood of Christ; not ceremonial ablutions and sacrifices, nor moral duties, nor evangelical baptism, which is not the putting away the faith of the flesh; nor even the graces of the Spirit, no, not faith, no otherwise than as it has to do with that more properly belongs to the Spirit of God, and besides, does not cleanse from all sin; for notwithstanding this, sin is in the saints: but either justification from it by his blood, which is put for both his active and passive obedience, the one being finished in the other; or rather of the blood to the conscience, which purges it from dead works, and which has a continued virtue in it for that purpose. Christ's blood, being applied by the and was of this use, even before it was actually shed, to the Old Testament saints; whence Christ is said to be the Lamb slain from the foundation of the world; and it has the same efficacy now as when first shed, and will have to the end of the world; and being sprinkled upon the conscience, by the Spirit of God, it takes away the sins of believers, and cleanses from them, as fast as the corruption of nature rises, or sins appear; and removes them out of their sight, and speaks peace to their souls; and which is owing, as to the dignity of Christ's person and the value of his sacrifice, so to his continual intercession, advocacy, and mediation; and which reaches to all sin, original and actual, secret and open sins; sins of heart, thought, lip, and life; sins of omission and commission, greater or lesser sins, committed against light and knowledge, grace and mercy, law and Gospel, all but the sin against the Holy Ghost; and in this Christ was the antitype of the scape goat, of which the Jews say f7 , that it atoned for all the transgressions of the law, whether small or great, sins of presumption, or of ignorance, known, or not known, which were against an affirmative or negative command, which deserved cutting off (by the hand of God), or death by the sanhedrim.
The Arabic and Ethiopic versions render it, from all our sins; and this must be ascribed to the greatness of his person, as the Son of God; wherefore the emphasis lies on these words, his Son: the Son of God, who is equal with God, and is truly and properly God: as it must be the blood of man that must, according to the law, be shed, to atone for and expiate sin, and cleanse from it, and that of an innocent man, who is holy, harmless, and without sin; so it must not be the blood of a mere man, though ever so holy, but the blood of one that is God as well as man; (see Acts 20:28). The divine nature of the Son of God, being in union with the human nature, put virtue into his blood to produce such an effect, which still continues, and will, as long as there is any occlusion for it.
Matthew Henry Commentary
Verses 5-10 - A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to thi dark world, as pure and perfect light. As this is the nature of God his doctrines and precepts must be such. And as his perfect happines cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to liv and act against religion. God holds no heavenly fellowship of intercourse with unholy souls. There is no truth in their profession their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sin in his own blood, and procures for us the sacred influences by whic sin is to be subdued more and more, till it is quite done away. Whil the necessity of a holy walk is insisted upon, as the effect an evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who wal near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrific for sin, needed in all ages; and the sinfulness of believers themselve is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilt before God, be humble, and willing to know the worst of our case. Le us honestly confess all our sins in their full extent, relying wholl on his mercy and truth through the righteousness of Christ, for a fre and full forgiveness, and our deliverance from the power and practic of sin __________________________________________________________________
Greek Textus Receptus
εαν 1437 δε 1161 εν 1722 τω 3588 φωτι 5457 περιπατωμεν 4043 5725 ως 5613 αυτος 846 εστιν 2076 5748 εν 1722 τω 3588 φωτι 5457 κοινωνιαν 2842 εχομεν 2192 5719 μετ 3326 αλληλων 240 και 2532 το 3588 αιμα 129 ιησου 2424 χριστου 5547 του 3588 υιου 5207 αυτου 846 καθαριζει 2511 5719 ημας 2248 απο 575 πασης 3956 αμαρτιας 266
Vincent's NT Word Studies
7. We walk in the light (en tw fwti peripatwmen). The phrase occurs only in the First Epistle. Walk, as above. In the light, having our life in God, who is light.
He is in the light. God is forever and unchangeable in perfect light. Compare Ps. civ. 2; 1 Tim. vi. 16. We walk, advancing in the light and by means of the light to more light. "The path of the just is as the shining light, that shineth more and more unto the perfect day" (Proverbs iv. 18).
One with another (met allhlwn). Not, we with God and God with us, but with our brethren. Fellowship with God exhibits and proves itself by fellowship with Christians. See iv. 7, 12; iii. 11, 23.
Of Jesus Christ His Son. Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles.
The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings.
1. The Revelation of the Divine Being by a special title.
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation.
The latter sense is illustrated in 3 John 7, where "the name" absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John xx. 31; Acts v. 41.
In ii. 12, the term is more limited, referring to Christ as He lived on earth and gave Himself for "the brethren." In iii. 23; v. 13, the exact sense is defined by what follows.
ACTUAL NAMES USED.
(I.) His Son Jesus Christ. i. 3; iii. 23; v. 20. The divine antecedent is differently described in each case, and the difference colors the phrase. In i. 23, the Father (compare John 3). In iii. 23, God. In v. 20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent.
1. Jesus is the Son of God (iv. 15; v. 5).
2. Jesus is the Christ (ii. 22; v. 1).
The constituents of the compressed phrase are all used separately by John.
(1.) Jesus. 2 22; v. 1; iv. 3 (where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity.
(2.) Christ. 2 John 9. Pointing to the preparation made under the old covenant.
(3). Jesus Christ. ii. 1; v. 6; 2 John 7. Combining the ideas of true humanity and messianic position.
In iv. 15, the reading is doubtful: Jesus or Jesus Christ.
On iv. 2, see note.
(4.) The Son. ii. 22, 23, 24; iv. 14; v. 12. The absolute relation of Sonship to Fatherhood.
(5.) The Son of God. iii. 8; v. 10, 12, 13, 20. Compare His Son (iv. 10; v. 9), where the immediate antecedent is oJ Qeov God; and v. 18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship.
(6.) Jesus His (God's) Son. i. 7. Two truths. The blood of Christ is available and efficacious.
(7). His (God's) Son, His only Son. iv. 9. The uniqueness of the gift is the manifestation of love.
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. Kuriov Lord, is not found in the Epistles (omit from 2 John 3), but occurs in the Gospel, and often in Revelation.
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.
Cleanseth (kaqarizei). See on Mark vii. 19. Not only forgives but removes. Compare Tit. ii. 14; Heb. ix. 13 sq.; 22 sq.; Eph. v. 26 sq.; Matt. v. 8; 1 John iii. 3. Compare also ver. 9, where, forgive (afh) and cleanse (kaqarish) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo ("Le Parricide"). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.
All sin (pashv amartiav). The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James. i. 2); all patience (2 Cor. vii. 12); all wisdom (Ephesians. i. 8); all diligence (2 Pet. i. 5).
