1WasG3739 vonG575 AnfangG746 warG2258, wasG3739 wir gehörtG191, wasG3739 wir mit unserenG2257 AugenG3788 gesehenG3708, wasG3739 wir angeschautG2300 undG2532 unsereG2257 HändeG5495 betastetG5584 haben, betreffendG4012 das WortG3056 des LebensG2222; 2(undG2532 das LebenG2222 ist geoffenbartG5319 worden, undG2532 wir haben gesehenG3708 undG2532 bezeugenG3140 undG2532 verkündigenG518 euchG5213 das ewigeG166 LebenG2222, welchesG3748 beiG4314 dem VaterG3962 warG2258 undG2532 unsG2254 geoffenbartG5319 worden ist;) 3wasG3739 wir gesehenG3708 undG2532 gehörtG191 haben, verkündigenG518 wir euchG5213, auf daßG2443 auchG2532 ihrG5210 mitG3326 unsG2257 GemeinschaftG2842 habetG2192; undG2532 zwarG1161 ist unsereG2251 GemeinschaftG2842 mitG3326 dem VaterG3962 undG2532 mitG3326 seinemG846 SohneG5207 JesuG2424 ChristoG5547. 4UndG2532 diesG5023 schreibenG1125 wir euchG5213, auf daßG2443 eureG5216 FreudeG5479 völligG4137 seiG5600. 5UndG2532 diesG3778 istG2076 die BotschaftG1860, dieG3739 wir vonG575 ihmG846 gehörtG191 haben undG2532 euchG5213 verkündigenG312: daßG3754 GottG2316 LichtG5457 istG2076 undG2532 garG3762 keineG3756 FinsternisG4653 inG1722 ihmG846 istG2076. 6WennG1437 wir sagenG2036, daßG3754 wir GemeinschaftG2842 mitG3326 ihmG846 habenG2192, undG2532 wandelnG4043 inG1722 der FinsternisG4655, so lügenG5574 wir undG2532 tunG4160 nichtG3756 die WahrheitG225. 7WennG1437 wir aberG1161 inG1722 dem LichteG5457 wandelnG4043, wieG5613 erG846 inG1722 dem LichteG5457 istG2076, so habenG2192 wir GemeinschaftG2842 miteinanderG3326 G240, undG2532 das BlutG129 JesuG2424 ChristiG5547, seinesG846 SohnesG5207, reinigtG2511 unsG2248 vonG575 allerG3956 SündeG266. 8WennG1437 wir sagenG2036, daßG3754 wir keineG3756 SündeG266 habenG2192, so betrügenG4105 wir uns selbstG1438, undG2532 die WahrheitG225 istG2076 nichtG3756 inG1722 unsG2254. 9WennG1437 wir unsereG2257 SündenG266 bekennenG3670, so istG2076 er treuG4103 undG2532 gerechtG1342, daßG2443 er unsG2254 die SündenG266 vergibtG863 undG2532 unsG2248 reinigtG2511 vonG575 allerG3956 UngerechtigkeitG93. 10WennG1437 wir sagenG2036, daßG3754 wir nichtG3756 gesündigtG264 haben, so machenG4160 wir ihnG846 zum LügnerG5583, undG2532 seinG846 WortG3056 istG2076 nichtG3756 inG1722 unsG2254.
Jamieson Fausset Brown Bible Commentary 1 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. (
1John 1:1-10)
Instead of a formal, John adopts a virtual address (compare
1John 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in
1John 1:1 is broken off by the parenthetic
1John 1:2, and is resumed at
1John 1:3 with the repetition of some words from
1John 1:1.
That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (
1John 1:2); answering to "Him that is from the beginning" (
1John 2:13); so John's Gospel,
John 1:1, "In the beginning was the Word."
Pro 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
Acts 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
1John 1:5.
2 the life--Jesus, "the Word of life."
was manifested--who had previously been "with the Father."
show--Translate as in
1John 1:3, "declare" (compare
1John 1:5). Declare is the general term; write is the particular (
1John 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 (
1John 1:1) life which was with the Father "from the beginning" (compare
John 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
1John 1:1, wherein the sentence, being interrupted by
1John 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
1John 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
John 4:36, end;
Phil 2:2, "Fulfil ye my joy,"
Phil 2:16;
Phil 4:1;
2John 1:8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with
John 15:11;
John 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So
2John 1:12, "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
1John 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
1John 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
1John 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-- (
1John 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
1John 2:8,
1John 2:11).
lie-- (
1John 2:4).
do not--in practice, whatever we say.
the truth-- (
Eph 4:21;
John 3:21).
7 Compare
Eph 5:8,
Eph 5:11-
Eph 5:14. "WE WALK"; "God is (essentially in His very nature as 'the light,'
1John 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 (
1John 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
1John 1:6). Without having fellowship with God there can be no true and Christian fellowship one with another (compare
1John 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
John 13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare
1John 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" (
1John 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" (
1John 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-- (
1John 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
1John 1:7).
unrighteousness--offensive to Him who "is just" or righteous; called "sin,"
1John 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
1John 1:8.
we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in
1John 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;
1John 1:6, "we lie";
1John 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare
1John 5:10).
his word is not in us--"His word," which is "the truth" (
1John 1:8), accuses us truly; by denying it we drive it from our hearts (compare
John 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.