1οG3739{R-ASN} ηνG2258{V-IXI-3S} απG575{PREP} αρχηςG746{N-GSF} οG3739{R-ASN} ακηκοαμενG191{V-2RAI-1P-ATT} οG3739{R-ASN} εωρακαμενG3708{V-RAI-1P-ATT} τοιςG3588{T-DPM} οφθαλμοιςG3788{N-DPM} ημωνG2257{P-1GP} οG3739{R-ASN} εθεασαμεθαG2300{V-ADI-1P} καιG2532{CONJ} αιG3588{T-NPF} χειρεςG5495{N-NPF} ημωνG2257{P-1GP} εψηλαφησανG5584{V-AAI-3P} περιG4012{PREP} τουG3588{T-GSM} λογουG3056{N-GSM} τηςG3588{T-GSF} ζωηςG2222{N-GSF} 2καιG2532{CONJ} ηG3588{T-NSF} ζωηG2222{N-NSF} εφανερωθηG5319{V-API-3S} καιG2532{CONJ} εωρακαμενG3708{V-RAI-1P-ATT} καιG2532{CONJ} μαρτυρουμενG3140{V-PAI-1P} καιG2532{CONJ} απαγγελλομενG518{V-PAI-1P} υμινG5213{P-2DP} τηνG3588{T-ASF} ζωηνG2222{N-ASF} τηνG3588{T-ASF} αιωνιονG166{A-ASF} ητιςG3748{R-NSF} ηνG2258{V-IXI-3S} προςG4314{PREP} τονG3588{T-ASM} πατεραG3962{N-ASM} καιG2532{CONJ} εφανερωθηG5319{V-API-3S} ημινG2254{P-1DP} 3οG3739{R-ASN} εωρακαμενG3708{V-RAI-1P-ATT} καιG2532{CONJ} ακηκοαμενG191{V-2RAI-1P-ATT} απαγγελλομενG518{V-PAI-1P} ακαιG2532{CONJ} υμινG5213{P-2DP} ιναG2443{CONJ} καιG2532{CONJ} υμειςG5210{P-2NP} κοινωνιανG2842{N-ASF} εχητεG2192{V-PAS-2P} μεθG3326{PREP} ημωνG2257{P-1GP} καιG2532{CONJ} ηG3588{T-NSF} κοινωνιαG2842{N-NSF} δεG1161{CONJ} ηG3588{T-NSF} ημετεραG2251{S-1NPF} μεταG3326{PREP} τουG3588{T-GSM} πατροςG3962{N-GSM} καιG2532{CONJ} μεταG3326{PREP} τουG3588{T-GSM} υιουG5207{N-GSM} αυτουG846{P-GSM} ιησουG2424{N-GSM} χριστουG5547{N-GSM} 4καιG2532{CONJ} ταυταG5023{D-APN} γραφομενG1125{V-PAI-1P} αημειςG2249{P-1NP} τσβυμινG5213{P-2DP} ιναG2443{CONJ} ηG3588{T-NSF} χαραG5479{N-NSF} συμωνG5216{P-2GP} αβτημωνG2257{P-1GP} ηG5600{V-PXS-3S} πεπληρωμενηG4137{V-RPP-NSF} 5καιG2532{CONJ} τσαυτηG3778{D-NSF} εστινG2076{V-PXI-3S} αβαυτηG3778{D-NSF} ηG3588{T-NSF} αβσαγγελιαG31{N-NSF} τεπαγγελιαG1860{N-NSF} ηνG3739{R-ASF} ακηκοαμενG191{V-2RAI-1P-ATT} απG575{PREP} αυτουG846{P-GSM} καιG2532{CONJ} αναγγελλομενG312{V-PAI-1P} υμινG5213{P-2DP} οτιG3754{CONJ} οG3588{T-NSM} θεοςG2316{N-NSM} φωςG5457{N-NSN} εστινG2076{V-PXI-3S} καιG2532{CONJ} σκοτιαG4653{N-NSF} ενG1722{PREP} αυτωG846{P-DSM} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} ουδεμιαG3762{A-NSF} 6εανG1437{COND} ειπωμενG2036{V-2AAS-1P} οτιG3754{CONJ} κοινωνιανG2842{N-ASF} εχομενG2192{V-PAI-1P} μετG3326{PREP} αυτουG846{P-GSM} καιG2532{CONJ} ενG1722{PREP} τωG3588{T-DSN} σκοτειG4655{N-DSN} περιπατωμενG4043{V-PAS-1P} ψευδομεθαG5574{V-PEI-1P} καιG2532{CONJ} ουG3756{PRT-N} ποιουμενG4160{V-PAI-1P} τηνG3588{T-ASF} αληθειανG225{N-ASF} 7εανG1437{COND} δεG1161{CONJ} ενG1722{PREP} τωG3588{T-DSN} φωτιG5457{N-DSN} περιπατωμενG4043{V-PAS-1P} ωςG5613{ADV} αυτοςG846{P-NSM} εστινG2076{V-PXI-3S} ενG1722{PREP} τωG3588{T-DSN} φωτιG5457{N-DSN} κοινωνιανG2842{N-ASF} εχομενG2192{V-PAI-1P} μετG3326{PREP} αλληλωνG240{C-GPM} καιG2532{CONJ} τοG3588{T-NSN} αιμαG129{N-NSN} ιησουG2424{N-GSM} τσβχριστουG5547{N-GSM} τουG3588{T-GSM} υιουG5207{N-GSM} αυτουG846{P-GSM} καθαριζειG2511{V-PAI-3S} ημαςG2248{P-1AP} αποG575{PREP} πασηςG3956{A-GSF} αμαρτιαςG266{N-GSF} 8εανG1437{COND} ειπωμενG2036{V-2AAS-1P} οτιG3754{CONJ} αμαρτιανG266{N-ASF} ουκG3756{PRT-N} εχομενG2192{V-PAI-1P} εαυτουςG1438{F-3APM} πλανωμενG4105{V-PAI-1P} καιG2532{CONJ} ηG3588{T-NSF} αληθειαG225{N-NSF} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} ενG1722{PREP} ημινG2254{P-1DP} 9εανG1437{COND} ομολογωμενG3670{V-PAS-1P} ταςG3588{T-APF} αμαρτιαςG266{N-APF} ημωνG2257{P-1GP} πιστοςG4103{A-NSM} εστινG2076{V-PXI-3S} καιG2532{CONJ} δικαιοςG1342{A-NSM} ιναG2443{CONJ} αφηG863{V-2AAS-3S} ημινG2254{P-1DP} ταςG3588{T-APF} αμαρτιαςG266{N-APF} καιG2532{CONJ} καθαρισηG2511{V-AAS-3S} ημαςG2248{P-1AP} αποG575{PREP} πασηςG3956{A-GSF} αδικιαςG93{N-GSF} 10εανG1437{COND} ειπωμενG2036{V-2AAS-1P} οτιG3754{CONJ} ουχG3756{PRT-N} ημαρτηκαμενG264{V-RAI-1P} ψευστηνG5583{N-ASM} ποιουμενG4160{V-PAI-1P} αυτονG846{P-ASM} καιG2532{CONJ} οG3588{T-NSM} λογοςG3056{N-NSM} αυτουG846{P-GSM} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} ενG1722{PREP} ημινG2254{P-1DP}
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. (
1Jn 1:1-10)
Instead of a formal, John adopts a virtual address (compare
1Jn 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in
1Jn 1:1 is broken off by the parenthetic
1Jn 1:2, and is resumed at
1Jn 1:3 with the repetition of some words from
1Jn 1:1.
That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (
1Jn 1:2); answering to "Him that is from the beginning" (
1Jn 2:13); so John's Gospel,
Jn 1:1, "In the beginning was the Word."
Prz 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
Dz 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
1Jn 1:5.
2 the life--Jesus, "the Word of life."
was manifested--who had previously been "with the Father."
show--Translate as in
1Jn 1:3, "declare" (compare
1Jn 1:5). Declare is the general term; write is the particular (
1Jn 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 (
1Jn 1:1) life which was with the Father "from the beginning" (compare
Jn 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
1Jn 1:1, wherein the sentence, being interrupted by
1Jn 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
1Jn 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
Jn 4:36, end;
Flp 2:2, "Fulfil ye my joy,"
Flp 2:16;
Flp 4:1;
2Jn 1:8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with
Jn 15:11;
Jn 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So
2Jn 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
1Jn 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
1Jn 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
1Jn 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-- (
1Jn 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
1Jn 2:8,
1Jn 2:11).
lie-- (
1Jn 2:4).
do not--in practice, whatever we say.
the truth-- (
Ef 4:21;
Jn 3:21).
7 Compare
Ef 5:8,
Ef 5:11-
Ef 5:14. "WE WALK"; "God is (essentially in His very nature as 'the light,'
1Jn 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 (
1Jn 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
1Jn 1:6). Without having fellowship with God there can be no true and Christian fellowship one with another (compare
1Jn 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
Jn 13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare
1Jn 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" (
1Jn 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" (
1Jn 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-- (
1Jn 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
1Jn 1:7).
unrighteousness--offensive to Him who "is just" or righteous; called "sin,"
1Jn 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
1Jn 1:8.
we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in
1Jn 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;
1Jn 1:6, "we lie";
1Jn 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare
1Jn 5:10).
his word is not in us--"His word," which is "the truth" (
1Jn 1:8), accuses us truly; by denying it we drive it from our hearts (compare
Jn 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.