The Christian message concerning fellowship contains a warning: "If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth" (I John 1:6 NASB). "Walk in the darkness" is a debated statement among religionists. Some believe this verse refers to professors, not possessors, of salvation. They believe the statement refers to unregenerate professors of Christianity who do not know they are unregenerate. Their suggestion is that a diligent study of I John 1:6-2:6 will emphasize things that anyone can say.

Contrary to the preceding view, "walk in the darkness" means clouding the light by walking contrary to Scripture. An examination of the arguments presented by those whose opinion is that "walk in the darkness" denotes unregenerate professors of Christianity should help Christians form a Scriptural conclusion. Needless to say, some of the arguments by those who embrace the positional theory of salvation sound good on the surface, especially to lazy Christians. A number of the arguments contain truths within themselves, but these particular truths do not apply to the text under consideration.

The following are arguments by those who assume the positional, not the conditional, theory of salvation and the Scriptural answers to those arguments:

ARGUMENT—The word "If" of I John 1:6 does not signify that it is possible for Christians to "walk in the darkness." John used this particle to indicate that anyone who walks in that manner is a hypocrite. Such glaring hypocrisy calls for strong denunciation. True believers do not walk in the darkness because that is contrary to their nature. John presented an assertion without any corresponding reality.

ANSWER—The answer to the first argument demands a study of the Greek particle ean, translated "if." The Greek particles ei and ean are used 23 times in I John: (1) The third class condition particle ean is found in I John 1:6, 7, 8, 9, 10; 2:1, 3, 15, 24, 29; 3:2, 20, 21; 4:12, 20; and 5:14, 15, 16. (2) The particle ei can be used in the New Testament as either a first, second, or fourth class condition. Careful study is required to discern how it is used in I John 2:19; 3:13; 4:1, 11; and 5:9.

A simple rule can be followed to distinguish ean from ei. Future conditions are expressed by ean with a subjunctive mood. Other conditions are expressed by ei with the indicative and optative moods. One must understand that this simple rule does not cover all the facts, but it works in most cases.

The first class condition in many cases affirms the reality of the condition. The particle ei with the indicative mood, the mood of reality, can determine the fulfilled condition. There is no doubt about fulfillment in many first class conditions. Therefore, the particle ei can be translated "since." Examples of this translation occur in I John: (1) "Do not marvel, brethren, if [ei, since] the world hates [present active indicative of miseo, to hate] you" (I John 3:13 NASB). There is no doubt that the world hates Christians: "If [ei, since] the world hates [present active indicative of miseo] you, you know that it has hated Me before it hated [same verb used for Christ and His own] you" (John 15:18 NASB). (2) "Beloved, if [ei, since] God so loved [aorist active indicative of agapao, to love] us, we also ought [present active infinitive of opheilo, to be indebted, to owe, or be obligated] to love one another" (I John 4:11 NASB). (3) "If [ei, since] we receive [present active indicative of lambano, to receive] the witness of men, the witness of God is greater; for the witness of God is this, that He has borne witness concerning His Son" (I John 5:9 NASB).

The second class condition has been called a contrary to fact condition, a less probable future condition, or a less vivid future condition. This is a determined unfulfilled condition. The particle ei is used with secondary tenses, which are the past tenses of the indicative mood. An example of the second class condition is I John 2:19—"They went out from us, but they were not really of us; for if [ei] they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us." John showed in verse 19 that the antichrists of verse 18 were not of the same life and doctrine as the believers. Therefore, this is proved to be an unfulfilled condition.

The third class condition is expressed by ean with the subjunctive mood, the mood of possibility. It is called undetermined, but it carries the prospect of determination. The subjunctive mood brings the expectation within the realm of possibility. The third class condition with the subjunctive mood is confined to the future.

The context of I John 1:6, in which ean is used, denotes when, whenever, or possibility. The third class condition is restricted to fellowship, which is the subject under discussion. Christians cannot claim fellowship with God who is Light if they walk in the darkness, whether in disobedience to the revealed will of God or in ignorance. They often deceptively claim fellowship while committing acts of sin. Furthermore, believers often change one form of sinning for another and think everything is all right. John used the word "darkness" as a symbol of sin (I John 1:5, 6; 2:8, 9, 11).

John used the particle ean with the aorist active subjunctive in his warning: "And this is the message we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all. If [ean] we say [first person plural present active subjunctive of lego, to say] that we have fellowship with Him and yet walk [first person plural present active subjunctive of peripateo, to walk, follow, or live in a particular manner] in darkness, we lie [present middle indicative of pseudomai, to speak falsely or deceitfully] and do not practice [present active indicative of poieo, to do, make, make gain] the truth" (I John 1:5, 6 NASB).

Sinning Christians differ from sinning non-Christians. Unbelievers who are darkness (Eph. 5:8) continually walk in darkness. Believers who "are light in the Lord" (Eph. 5:8; I Thess. 5:5) sin because of their sinful nature (Rom. 7:14-25; I Tim. 1:15). However, they do not live in darkness. Living in the darkness is a present reality for non-Christians, but it is not even a future possibility for Christians. Therefore, the third class condition clause of I John 1:6 cannot apply to the unsaved.

The fourth class condition particle is a future condition with a remote prospect of determination. The use of the optative mood in both the apodosis (conclusion clause) and the protasis ("if" clause) accents the remoteness of the assumption. However, it is not in the category of unreality, as in the second class condition. I Peter 3:13-14 records the difference between the third and fourth class conditions: "And who is there to harm you if [ean] you prove [aorist middle subjunctive of ginomai, to become] zealous for what is good? But even if [ei] you should suffer [present active optative of pascho, to suffer or endure evil] for the sake of righteousness, you are blessed…" (I Pet. 3:13, 14 NASB).

There is no fourth class condition particle in I John. The ei in I John 4:1 is used interrogatively: "BELOVED, do not believe every spirit, but test the spirits to see whether they are from God [ei ek tou theou]; because many false prophets have gone out into the world" (NASB). The particle ei is translated "whether" in this verse.

Since the particle ean with the subjunctive mood puts the case of I John 1:6 as a possibility, a person must realize that fellowship instead of relationship is in view. Therefore, this verse is dealing with possibility cases of believers—"if we say" includes John—who claim fellowship, but may walk outside the will of God. Believers can be deceived but not controlled by Satan.

ARGUMENT—"Walk in the darkness" denotes continuous action under the control of Satan, the prince of darkness. Born again believers do not walk in the darkness because they have seen the light of grace and walk therein. Hypocrisy and pretense vanish in the presence of faith and love. Grace leads to transparency of character. The person who walks in the light as God is in the light hates every work of darkness.

ANSWER—We must keep in mind that I John 1:6 is within the context of life manifested to us (v. 2), fellowship (v. 3), and joy (v. 4). Those who have life, fellowship, and joy must consider their walk. Walking does not always mean continuous and progressive action in a life of sin. Proof of the reality of fellowship is not in what we say, but what we do. Were the Thessalonians who walked disorderly in the areas of tradition (paradosis, precept or doctrine) and conduct (failure to work for a living and busy with business of others) walking in the light? Paul told the assembly to "keep aloof [present middle infinitive of stello, withdraw from, avoid, or shun] from every brother who leads [present active participle of peripateo, to walk] an unruly [ataktos, an adverb used only in II Thess. 3:6 and 11 and explained in the context] life and not according to the tradition which you received from us" (II Thess. 3:6 NASB). Were the Corinthians walking in the light when Paul said, "for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking [present active indicative of peripateo] like mere men [kata anthropon, according to man]?" (I Cor. 3:3 NASB). They were ordering their manner of life as unsaved men. Therefore, they were not walking in the light. Children of God are admonished to walk in love (Eph. 5:2), walk as children of light (Eph. 5:8), walk carefully (Eph. 5:15), walk worthy of the Lord (Col. 1:10), walk in wisdom (Col. 4:5), and walk in proper behavior (I Thess. 4:12). (See Rom. 13:11-14; Gal. 5:19-21; Eph. 5:2-18.)

The two distinct truths of children in the bosom of the Father and in the bosom of the world are set forth in I John. In the bosom of the Father, children are perfect in their position or standing in grace. Although their standing is perfect or complete in Christ, their state or condition is imperfect. Therefore, the same children who are positionally perfect are conditionally imperfect in the world. While Christians are in the world, they continually need the efficacy of Christ’s shed blood effecting our cleansing (I John 1:7) and His advocacy on our behalf before the Father (I John 2:1, 2).

ARGUMENT—The hypocrisy of professors of Christianity should be denounced. The seven "ifs" of I John 1:6-2:6 are divided into two categories of three and four. Three declare condemnation: (1) "If we say that we have fellowship with Him and yet walk in darkness, we lie and do not practice the truth" (I John 1:6 NASB) reveals the darkness of the human mind. (2) "If we say that we have no sin…" (v. 8 NASB) manifests the debasement of human nature. (3) "If we say that we have not sinned…" (v. 10 NASB) discloses the defilement of human conduct. Four reveal salvation: (1) "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness" (v. 9 NASB) is a declaration of justification. (2) "But if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin" (v. 7 NASB) is a manifestation of positional sanctification. (3) "…if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous" (2:1 NASB) reveals our preservation. (4) "And by this we know that we have come to know Him, if we keep His commandments" (2:3 NASB) reveals salvation’s consummation. To know that we know and to know as we are known unite the knowledge of heaven and earth.

ANSWER—A careful reading of I John 1:6 –2:6 will reveal the (1) testing of hypocrisy (1:6), (2) glorying in the genuine (1:7), (3) probing of self-deception (1:8), (4) pointing the way to true experience (1:9), (5) making doubly sure that we see our shame and sin (1:10), (6) putting Christians in the liar category (2:4), and (7) summing up the whole probing process (2:6). Therefore, a professed fellowship with God is put to a practical test because walking is interpreted by some as a way of life. Sin is never the way of life for the Christian.

No Christian can claim an unbroken or unclouded fellowship. Jesus Christ alone could say, "…I always do the things that are pleasing to Him [the Father]" (John 8:29 NASB). Those who make no distinction between salvation and fellowship believe true fellowship is salvation. According to them, a Christian does not lose his fellowship, but its joy. Their proof texts on I John 1:6 referring to non-Christians are John 8:12, Acts 26:18, and I Thessalonians 5:4, 5. They further state that sin messes up the fellowship but does not put anyone out of fellowship.

Fellowship has two sides—the Christian’s union in Christ and Christ’s abiding in him. There is an unconditional once-for-all cleansing by Christ’s blood (Heb. 10:10-14), and there is a conditional cleansing that is perpetual (I John 1:7). The first cleansing is positional: "For by one offering He has perfected [perfect active indicative of teleioo, to execute fully, perfect a person’s position that needs no further provision before God] for all time [dienekes, which means continuous, uninterrupted, or perpetual] those who are sanctified [present passive participle of hagiadzo, which means to separate, cleanse, purify, or sanctify]" (Heb. 10:14 NASB). The second cleansing is conditional: "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse [aorist active subjunctive of katharidzo, which means to make clean or remove by cleansing] us from all unrighteousness" (I John 1:9 NASB). Positional cleansing is by the immediate work of the Holy Spirit on the passive sinner, but conditional cleansing is contingent on the believer’s confession of sin. Failure to walk in the light results in chastening (Heb. 12:5, 6) and sometimes removal from this life (I John 5:16).

The statements "walk in the darkness" and "you were formerly darkness" are not the same. "You were formerly darkness" (Eph. 5:8) refers to the darkness of unregeneracy, but "walk in the darkness" (I John 1:6) points to believers walking outside the will of God. The Ephesians who were "formerly darkness" had by God’s grace become "light in the Lord," and Paul commanded them to "walk as children of light" (Eph. 5:8), and "do not participate [present active imperative of sugkoinoneo, to be a joint partaker, or an accomplice in] in the unfruitful deeds of darkness, but instead even expose [present active imperative of elegcho, to refute or expose] them" (Eph. 5:11 NASB).

Christians are not hypocrites positionally, but there is some hypocrisy in all of them conditionally. Can any Christian honestly say there is no hypocrisy in him? Have you pretended to know something when you did not? Have you feigned spirituality while engaging in acts of sin? Have you pretended to be more ill than you were in order to get sympathy? Have you assumed the appearance of being in fellowship with others when you did not share their beliefs? Any person who pretends to be something he is not is living a lie. Others may not know the hypocrisy for a time, but God knows: "And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do" (Heb. 4:13 NASB). All will know the insincerity when the Lord comes because He "will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts…" (I Cor. 4:5 NASB).

I John 1:6 describes saved persons out of fellowship with the Lord. Disobedience to revealed truth blinds a person to expressed truth: "If any man is willing to do His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself" (John 7:17 NASB). Christ gave a basic principle that where the will to obey is lacking, true understanding and experience will also be absent. John recorded three faults and their corrections: (1) Walking in the darkness is corrected by cleansing (I John 1:9). (2) Unconfessed sin is corrected by Christ’s advocacy (I John 2:1). Will anyone deny that walking in the darkness, unconfessed sin, and the presence of sin breaks fellowship with God? (3) Interrupted communion is restored by Christ’s advocacy (I John 2:1, 2). Sin interrupts communion, but Christ as Advocate restores it. Christ prayed for Peter before he sinned. When he sinned, He looked on him. When Peter repented, Christ restored him (Luke 22:31-34).

ARGUMENT—John showed from I John 1:6-7 that where, not how, you walk is taught. Therefore, he explained position instead of condition. The cleansing of verse 7 speaks of fact, not experience. John was not saying when the blood cleanses, but that it cleanses. When the believer walks in the light, he evidences that the blood is cleansing blood. The eternal efficacy of Christ’s blood enables the Christian to walk in the light, proving that the application of Christ’s blood is positional. Some believe verse 7 teaches walking according to the light. That view would indicate that we are cleansed when we do not need it. However, the text states that walking is in the light, which denotes where, not how, we walk. Therefore, the cleansing is judicial. What about the practical "If we confess" of verse 9? As a sinner, one comes on the ground of verse 7, but as a believer, he comes confessing (v. 9).

ANSWER—Contrary to the aforementioned argument, John taught in I John 1:6-7 that "walking in the light" is how, not where, a Christian walks. The third class condition of ean, "if," with the plural aorist active subjunctive of lego, "we say," creates the possibility of believers saying they have fellowship with Christ even while they walk in the darkness (I John 1:6). Those who claim fellowship with God while walking in the darkness lie. Simultaneous fellowship with God while walking in spiritual darkness is impossible. The reality of fellowship is not in what people say, but what they do. Christians, as well as non-Christians, have a sin problem. Unlike non-Christians, the Christian’s sin problem is one of condition instead of position.

Unless the condition view is correct, the cleansing of sanctification would be a prerequisite to positional cleansing. How can Christian experience be the means of positional cleansing? How can fellowship with one another precede positional cleansing? Christ’s one perfect sacrifice for sin is the foundation for the continuous process of cleansing. The context proves the cleansing to be conditional instead of positional: (1) The blood of Jesus Christ is the basis for conditional cleansing (I John 1:7). (2) Confession of sin is the condition for the cleansing of progressive sanctification (I John 1:9). (3) The advocacy of Jesus Christ is the assurance of the cleansing of the Christian’s state (I John 2:1, 2).

The principles of the Old Testament are carried into the New Testament. Man’s approach to God remains the same: "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit" (Titus 3:5 NASB). "Washing of regeneration" is the once-for-all washing spoken of by Christ to Peter: "…He who has bathed [perfect passive participle of louo, which means to bathe, wash, or cleanse from sin] needs only to wash [aorist middle infinitive of nipto, which means to wash some part of the body as distinguished from louo] his feet, but is completely clean…" (John 13:10 NASB). Both once-for-all washing and continual washing are made possible by the renewing by the Holy Spirit.

When He rose from supper, Christ spoke of His resurrection from the dead. He laid aside His garment and girded Himself for priestly service, manifesting to His own that His love for them was unto perfection: "obtaining as the outcome [telos] of your faith the salvation of your souls" (I Pet. 1:9 NASB). Ignorance existed in His disciples, but knowledge was approaching: "Jesus answered and said to him [Peter], What I do you do not realize now, but you shall understand hereafter" (John 13:7 NASB). Peter did not then know that Christ was telling them by the symbol of foot washing about His priestly service for them after His departure to the Father’s right hand. Therefore, vacillating Peter spoke rashly: "…Never shall You wash [aorist active subjunctive of nipto] my feet! Jesus answered him, If I do not wash [aorist active subjunctive of nipto] you, you have no part [meros, partner’s portion, partnership, or fellowship] with Me" (John 13:8 NASB). Christ used the preposition "with" (meta) instead of "in" (en). Peter was in Christ positionally. However, apart from conditional cleansing, he could not have fellowship "with" (meta) Him.

Christians experience fellowship when they walk in the light. Christian responsibilities are not merely for objective consideration. They must be subjectively realized in order to receive blessing. Aaron’s sons objectively considered the laver of brass. They knew that failure to subjectively experience cleansing from personal defilement before entering the tabernacle would result in their physical death. Christians under grace may or may not die for failure to cleanse themselves, but they cannot experience fellowship. (See I Cor. 11:30; II Cor. 7:1; I John 1:7; 5:16.)

Knowledge is essential for correct obedience, and obedience is required for fellowship. A Christian must walk in the light of revealed truth in order to be in fellowship. Knowledge without obedience is an aggravation of transgressions. "Fellowship with one another" of I John 1:7 must be interpreted in the light of the Greek pronoun allelon, genitive plural of allos, which means one another or each other. This signifies that born again believers and God share things in common.

Our age is one of ignorance of the teaching of Scripture concerning Biblical fellowship. The news media and "churches" display such slogans as "Fellowship Of Excitement," "Joy Explosion," etc., in order to appeal to the spiritually ignorant and to the flesh of religionists and non-religionists. Religionists label recreation and entertainment as ministries for the "church." They are spiritually blind to the fact that building gymnasiums, bowling lanes, theaters, and any other thing to draw people to what they call "the church" is a false philosophy. Thinking that through the "church" people will be drawn to Jesus Christ is opposite to Biblical teaching. Scripture teaches that God draws men to the assembly and the assembly does not draw men to Christ: "No one can come to Me, unless the Father who sent Me draws him…" (John 6:44 NASB). (See Acts 2:41-47.)

This is the realization of assurance: "the blood of Jesus His Son cleanses us from all sin" (I John 1:7 NASB). In this verse, Christ’s blood is associated with fellowship. There is a cleansing from guilt and a cleansing from filth. Guilt is removed by the once-offered Christ in positional cleansing, and filth is removed by purification in conditional cleansing. There is no condemnation in positional cleansing (Rom. 8:1), but judgment by chastening will be executed on Christians for not being cleansed from daily sins (I Cor. 11:30-32; II Cor. 7:1; Heb. 12:5). Positional cleansing leaves nothing for condemnation, but the presence of sin must be accounted for daily in progressive sanctification. Although sin has been taken away in our union with Christ, the presence of sin must be dealt with in order to commune with Him.

Christ’s blood that "cleanses" (present active indicative of katharidzo, which means to cleanse or render pure) from "all sin" (pases, singular of pas, every, and hamartia, sin) is extensive (I John 1:7). Original sin with which we are born is not forgiven, but condemned. However, every sin that is the fruit of our sinful nature, either before or subsequent to regeneration, is forgiven on the basis of Christ’s shed blood. This is God’s provision for His elect. Therefore, children of God have the sufficiency as well as the continuance of cleansing by Christ’s blood.

Cleansing by Christ’s blood is realized in the promise, "the blood of Jesus His Son cleanses us from all sin" (I John 1:7). Walking in the light of God’s applied redemption requires the cleansing blood. The nearer Christians get to Jesus Christ the more they feel their imperfections. To "draw near" of Hebrews 10:22 is a present middle subjunctive of proserchomai, which means to approach or draw near. It is a continual act by those whose hearts have been "sprinkled [perfect passive participle of hrantidzo, to sprinkle or cleanse by sprinkling] clean from an evil conscience and our bodies washed [perfect passive participle of louo, to bathe, wash, or cleanse] with pure water" (Heb. 10:22 NASB). The cleansing of I John 1:7 is continual. Furthermore, the writer of Hebrews was referring to Christians drawing near to God for the purpose of worship. Washing in water has no reference to baptism, but to the water of purification, which is the continual cleansing effect of Christ’s blood. Therefore, the blood of Jesus Christ has an initial and a continual cleansing effect.