1 That which was from [the] beginning, that which we have heard, which we have seen with our eyes; that which we contemplated, and our hands handled, concerning the word of life;
Then he says to Thomas, Bring thy finger here and see my hands; and bring thy hand and put it into my side; and be not unbelieving, but believing.
for as for us *we* cannot refrain from speaking of the things which we have seen and heard.
behold my hands and my feet, that it is *I* myself. Handle me and see, for a spirit has not flesh and bones as ye see me having.
For even as the Father has life in himself, so he has given to the Son also to have life in himself,
For we have not made known to you the power and coming of our Lord Jesus Christ, following cleverly imagined fables, but having been eyewitnesses of *his* majesty. For he received from God [the] Father honour and glory, such a voice being uttered to him by the excellent glory: This is my beloved Son, in whom *I* have found my delight; and this voice *we* heard uttered from heaven, being with him on the holy mountain.
and [he is] clothed with a garment dipped in blood; and his name is called The Word of God.
And to the angel of the assembly in Smyrna write: These things says the first and the last, who became dead, and lived:
(and the life has been manifested, and we have seen, and bear witness, and report to you the eternal life, which was with the Father, and has been manifested to us:) that which we have seen and heard we report to you, that *ye* also may have fellowship with us; and our fellowship [is] indeed with the Father, and with his Son Jesus Christ.
saying, What thou seest write in a book, and send to the seven assemblies: to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
And when I saw him I fell at his feet as dead; and he laid his right hand upon me, saying, Fear not; *I* am the first and the last, and the living one: and I became dead, and behold, I am living to the ages of ages, and have the keys of death and of hades.
I write to you, fathers, because ye have known him [that is] from the beginning. I write to you, young men, because ye have overcome the wicked [one]. I write to you, little children, because ye have known the Father. I have written to you, fathers, because ye have known him [that is] from the beginning. I have written to you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the wicked [one].
And he who saw it bears witness, and his witness is true, and he knows that he says true that ye also may believe.
Jesus said to them, Verily, verily, I say unto you, Before Abraham was, I am.
In [the] beginning was the Word, and the Word was with God, and the Word was God. *He* was in the beginning with God. All things received being through him, and without him not one [thing] received being which has received being. In him was life, and the life was the light of men. And the light appears in darkness, and the darkness apprehended it not. There was a man sent from God, his name John. He came for witness, that he might witness concerning the light, that all might believe through him. *He* was not the light, but that he might witness concerning the light. The true light was that which, coming into the world, lightens every man. He was in the world, and the world had [its] being through him, and the world knew him not. He came to his own, and his own received him not; but as many as received him, to them gave he [the] right to be children of God, to those that believe on his name; who have been born, not of blood, nor of flesh's will, nor of man's will, but of God. And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth; (John bears witness of him, and he has cried, saying, This was he of whom I said, He that comes after me is preferred before me, for he was before me;) for of his fulness we all have received, and grace upon grace. For the law was given by Moses: grace and truth subsists through Jesus Christ. No one has seen God at any time; the only-begotten Son, who is in the bosom of the Father, *he* hath declared [him].
as those who from the beginning were eye-witnesses of and attendants on the Word have delivered them to us,
(And thou, Bethlehem Ephratah, little to be among the thousands of Judah, out of thee shall he come forth unto me [who is] to be Ruler in Israel: whose goings forth are from of old, from the days of eternity.)
Jehovah possessed me in the beginning of his way, before his works of old. I was set up from eternity, from the beginning, before the earth was. When there were no depths, I was brought forth, when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth; while as yet he had not made the earth, nor the fields, nor the beginning of the dust of the world. When he prepared the heavens I was there; when he ordained the circle upon the face of the deep; when he established the skies above, when the fountains of the deep became strong; when he imposed on the sea his decree that the waters should not pass his commandment, when he appointed the foundations of the earth: then I was by him [his] nursling, and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth, and my delights [were] with the sons of men.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 John 1
Commentary on 1 John 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
1Jo 1:1-10. The Writer's Authority as an Eyewitness to the Gospel Facts, Having Seen, Heard, and Handled Him Who Was from the Beginning: His Object in Writing: His Message. If We Would Have Fellowship with Him, We Must Walk in Light, as He Is Light.
1. Instead of a formal, John adopts a virtual address (compare 1Jo 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in 1Jo 1:1 is broken off by the parenthetic 1Jo 1:2, and is resumed at 1Jo 1:3 with the repetition of some words from 1Jo 1:1.
That which was—not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (1Jo 1:2); answering to "Him that is from the beginning" (1Jo 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pr 8:23, "I was set up from everlasting, from the beginning, or ever the earth was."
we—apostles.
heard … seen … looked upon … handled—a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard … have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.
hands … handled—Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Ac 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.
of—"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at 1Jo 1:5.
2. the life—Jesus, "the Word of life."
was manifested—who had previously been "with the Father."
show—Translate as in 1Jo 1:3, "declare" (compare 1Jo 1:5). Declare is the general term; write is the particular (1Jo 1:4).
that eternal life—Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."
which—Greek, "the which." the before-mentioned (1Jo 1:1) life which was with the Father "from the beginning" (compare Joh 1:1). This proves the distinctness of the First and Second Persons in the one Godhead.
3. That which we have seen and heard—resumed from 1Jo 1:1, wherein the sentence, being interrupted by 1Jo 1:2, parenthesis, was left incomplete.
declare we unto you—Oldest manuscripts add also; unto you also who have not seen or heard Him.
that ye also may have fellowship with us—that ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours; He in us and we in Him. We are "partakers of the divine nature." We know God only by having fellowship with Him; He may thus be known, but not comprehended. The repetition of "with" before the "Son," distinguishes the persons, while the fellowship or communion with both Father and Son, implies their unity. It is not added "and with the Holy Ghost"; for it is by the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship with the Father and Son (compare 1Jo 3:24). Believers enjoy the fellowship OF, but not WITH, the Holy Ghost. "Through Christ God closes up the chasm that separated Him from the human race, and imparts Himself to them in the communion of the divine life" [Neander].
4. these things—and none other, namely, this whole Epistle.
write we unto you—Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thus that your joy may be full. Other oldest manuscripts and versions read "OUR joy," namely, that our joy may be filled full by bringing you also into fellowship with the Father and Son. (Compare Joh 4:36, end; Php 2:2, "Fulfil ye my joy," Php 2:16; 4:1; 2Jo 8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with Joh 15:11; 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So 2Jo 12, "your" in oldest manuscripts. The authority of manuscripts and versions on both sides here is almost evenly balanced. Christ Himself is the source, object, and center of His people's joy (compare 1Jo 1:3, end); it is in fellowship with Him that we have joy, the fruit of faith.
5. First division of the body of the Epistle (compare Introduction).
declare—Greek, "announce"; report in turn; a different Greek word from 1Jo 1:3. As the Son announced the message heard from the Father as His apostle, so the Son's apostles announce what they have heard from the Son. John nowhere uses the term "Gospel"; but the witness or testimony, the word, the truth, and here the message.
God is light—What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on God. As God here, so Christ, in 1Jo 2:8, is called "the true light."
no darkness at all—strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
6. say—profess.
have fellowship with him—(1Jo 1:3). The essence of the Christian life.
walk—in inward and outward action, whithersoever we turn ourselves [Bengel].
in darkness—Greek, "in the darkness"; opposed to "the light" (compare 1Jo 2:8, 11).
lie—(1Jo 2:4).
do not—in practice, whatever we say.
the truth—(Eph 4:21; Joh 3:21).
7. Compare Eph 5:8, 11-14. "We walk"; "God is (essentially in His very nature as 'the light,' 1Jo 1:5) in the light." Walking in the light, the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (1Jo 2:6). Alford notices, Walking in the light as He is in the light, is no mere imitation of God, but an identity in the essential element of our daily walk with the essential element of God's eternal being.
we have fellowship one with another—and of course with God (to be understood from 1Jo 1:6). Without having fellowship with God there can be no true and Christian fellowship one with another (compare 1Jo 1:3).
and—as the result of "walking in the light, as He is in the light."
the blood of Jesus … cleanseth us from all sin—daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood once for all, but of the present sanctification ("cleanseth" is present tense) which the believer, walking in the light and having fellowship with God and the saints, enjoys as His privilege. Compare Joh 13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare 1Jo 1:9, "cleanse us from all unrighteousness," a further step besides "forgiving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.
8. The confession of sins is a necessary consequence of "walking in the light" (1Jo 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [Augustine].
that we have no sin—"Have," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the singular; "(confess our) sins" (1Jo 1:9) in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our in the main "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. "They who defend their sins, will see in the great day whether their sins can defend them."
deceive ourselves—We cannot deceive God; we only make ourselves to err from the right path.
the truth—(1Jo 2:4). True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [Alford].
9. confess—with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
he—God.
faithful—to His own promises; "true" to His word.
just—Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.
to—Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
forgive—remitting the guilt.
cleanse—purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare Heb 9:14; and above, see on 1Jo 1:7).
unrighteousness—offensive to Him who "is just" or righteous; called "sin," 1Jo 1:7, because "sin is the transgression of the law," and the law is the expression of God's righteousness, so that sin is unrighteousness.
10. Parallel to 1Jo 1:8.
we have not sinned—referring to the commission of actual sins, even after regeneration and conversion; whereas in 1Jo 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have … sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion.
we make him a liar—a gradation; 1Jo 1:6, "we lie"; 1Jo 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare 1Jo 5:10).
his word is not in us—"His word," which is "the truth" (1Jo 1:8), accuses us truly; by denying it we drive it from our hearts (compare Joh 5:38). Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin.