Bible Commentaries

That which (ο — ho). Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” (περι του λογου της ζωης — peri tou logou tēs zōēs), a phrase that reminds one at once of the Word (Λογος — Logos) in John 1:1, John 1:14; Revelation 19:14 (an incidental argument for identity of authorship for all these books). For discussion of the Λογος — Logos see notes on John 1:1-18. Here the Λογος — Logos is described by της ζωης — tēs zōēs (of life), while in John 1:4 he is called η ζωη — hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου — ho logos tou theou (the Word of God), though in John 1:1 the Λογος — Logos is flatly named ο τεος — ho theos (God). John does use ο — ho in a collective personal sense in John 6:37, John 6:39. See also παν ο — pan ho in 1 John 5:4.

From the beginning (απ αρχης — ap' archēs). Anarthrous as in John 1:1; John 6:64; John 16:4. See same phrase in 1 John 2:7. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John 3:16), “coeval in some sense with creation” (Westcott).

That which we have heard (ο ακηκοαμεν — ho akēkoamen). Note fourfold repetition of ο — ho (that which) without connectives (asyndeton). The perfect tense (active indicative of ακουω — akouō) stresses John‘s equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John 21:24).

That which we have seen (ο εωρακαμεν — ho heōrakamen). Perfect active, again, of οραω — horaō with the same emphasis on the possession of knowledge by John.

With our eyes (τοις οπταλμοις ημων — tois ophthalmois hēmōn). Instrumental case and showing it was not imagination on John‘s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.

That which we beheld (ο ετεασαμετα — ho etheasametha). Repetition with the aorist middle indicative of τεαομαι — theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).

Handled (επσηλαπησαν — epsēlaphēsan). First aorist active indicative of πσηλαπαω — psēlaphaō old and graphic verb (from πσαω — psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate.

Was manifested (επανερωτη — ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν — heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν — marturoumen) and “message” (απαγγελλομεν — apaggellomen), both present active indicatives (literary plurals), απαγγελλω — apaggellō being the public proclamation of the great news (John 16:25).

The life, the eternal life (την ζωην την αιωνιον — tēn zōēn tēn aiōnion). Taking up ζωη — zōē of 1 John 1:1, John defines the term by the adjective αιωνιος — aiōnios used 71 times in the N.T., 44 times with ζωη — zōē and 23 in John‘s Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is (John 1:4; 1 John 1:1).

Which (ητις — hētis). Qualitative relative, “which very life.”

Was with the Father (ην προς τον πατερα — ēn pros ton patera). Not εγενετο — egeneto but ην — ēn and προς — pros with the accusative of intimate fellowship, precisely as in John 1:1 ην προς τον τεον — ēn pros ton theon (was with God). Then John closes the parenthesis by repeating επανερωτη — ephanerōthē f0).

That which we have seen (ο εωρακαμεν — ho heōrakamen). Third use of this form (1 John 1:1, 1 John 1:2, 1 John 1:3), this time resumption after the parenthesis in 1 John 1:2.

And heard (και ακηκοαμεν — kai akēkoamen). Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.

Declare we (απαγγελλομεν — apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια — aggelia (message) and αναγγελλομεν — anaggellomen (announce) in 1 John 1:5.

That ye also may have (ινα και υμεις εχητε — hina kai humeis echēte). Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.

Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.

Yea, and our fellowship (και η κοινωνια δε η ημετερα — kai hē koinōnia de hē hēmetera). Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ.

We write (γραπομεν ημεις — graphomen hēmeis). Literary plural present active indicative of γραπω — graphō which see in the singular in 1 John 2:12-14.

May be fulfilled (ηι πεπληρωμενη — ēi peplērōmenē). Periphrastic perfect passive subjunctive of πληροω — plēroō stressing the state of completion in the purpose (ινα — hina), remain full, precisely as in John 16:24. See aorist subjunctive in John 15:11 and perfect indicative in John 17:13. The MSS. differ as often between ημων — hēmōn (our) and υμων — humōn (your).

And (και — kai). Mutual fellowship depends on mutual knowledge (Westcott).

Message (αγγελια — aggelia). Old word (from αγγελος — aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου — ap' autou (from God like απαγγελλω — apaggellō in 1 John 1:3) and αναγγελλομεν — anaggellomen to announce, to disclose, here as in John 4:25.

God is light (ο τεος πως εστιν — ho theos phōs estin). Precisely so the Λογος — Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3).

If we say (εαν ειπωμεν — ean eipōmen). Condition of third class with εαν — ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness (σκοτος — skotos here, but σκοτια — skotia in John 1:5). See 1 John 2:11 also for εν τηι σκοτιαι περιπατεω — en tēi skotiāi peripateō lie (πσευδομετα — pseudometha). Present middle indicative, plain Greek and plain English like that about the devil in John 8:44.

Do not the truth (ου ποιουμεν την αλητειαν — ou poioumen tēn alētheian). Negative statement of the positive πσευδομετα — pseudometha as in John 8:44. See John 3:21 for “doing the truth,” like Nehemiah 9:33.

If we walk (εαν περιπατωμεν — ean peripatōmen). Condition of third class also with εαν — ean and present active subjunctive (keep on walking in the light with God).

As he (ως αυτος — hōs autos). As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16).

One with another (μετ αλληλων — met' allēlōn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.

And the blood of Jesus his Son cleanseth us from all sin (και το αιμα Ιησου του υιου αυτου καταριζει ημας απο πασης αμαρτιας — kai to haima Iēsou tou huiou autou katharizei hēmās apo pāsēs hamartias). This clause with και — kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3.

If we say (εαν ειπωμεν — ean eipōmen). See 1 John 1:6.

We have no sin (αμαρτιαν ουκ εχομεν — hamartian ouk echomen). For this phrase see John 9:41; John 15:22, John 15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today.

We deceive ourselves (εαυτους πλανωμεν — heautous planōmen). Present active indicative of πλαναω — planaō to lead astray. We do not deceive others who know us. Negative statement again of the same idea, “the truth is not in us.”

If we confess (εαν ομολογωμεν — ean homologōmen). Third-class condition again with εαν — ean and present active subjunctive of ομολογεω — homologeō “if we keep on confessing.” Confession of sin to God and to one another (James 5:16) is urged throughout the N.T. from John the Baptist (Mark 1:5) on.

Faithful (πιστος — pistos). Jesus made confession of sin necessary to forgiveness. It is God‘s promise and he is “righteous” (δικαιος — dikaios).

To forgive (ινα απηι — hina aphēi). Sub-final clause with ινα — hina and second aorist active subjunctive of απιημι — aphiēmi to cleanse (και αγιασηι — kai hagiasēi). So again with ινα — hina and the first aorist active subjunctive of καταριζω — katharizō (1 John 1:7).

If we say (εαν ειπωμεν — ean eipōmen). As in 1 John 1:6, 1 John 1:8.

We have not sinned (ουχ αμαρτηκαμεν — ouch hamartēkamen). Perfect active indicative of αμαρτανω — hamartanō This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (πσευστην — pseustēn the word used of the devil by Jesus in John 8:44), and the other ignorance of God‘s word, which is not in us, else we should not make such a claim.