1 John 1:1-4
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked on…
That which was from the beginning, which we have heard, etc.
I. HERE IS AN OBJECT EMINENTLY WORTHY OF AN APOSTLE OF JESUS CHRIST. "That ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full." St. John sought to lead his readers into:
1. Participation in the highest fellowship. "That ye also may have fellowship with us," etc. (verse 3). The word "fellowship," or "communion," signifies "the common possession of anything by various Persons." By the "with us" we understand the apostles and others, who had been eyewitnesses of Jesus Christ. And St. John's aim was that his readers should participate in the truth and trust, the life and love, which the older generation of Christian disciples already possessed; that they should share in his own highest and holiest experiences. And it was not into an exalted human communion merely that the apostle endeavoured to lead his readers. "And truly" he says, "our fellowship is with the Father, and with his Son Jesus Christ." In infinite condescension, the heavenly Father and the Divine Son admit Christian believers into vital and intimate communion with themselves. This fellowship is a thing of character and of life. They who share in it are "begotten of God;" they have "become partakers of the Divine nature; and they realize with joy the Divine presence. The apostle sought to lead his readers into:
2. Realization of perfect joy. "And these things write we unto you, that your joy may be full." Hitherto the joy of those to whom St. John wrote had not been full; for their acquaintance with Christian truth had been imperfect and partial. By the fuller disclosures of that truth he hopes that their joy may be fulfilled. How rich and manifold and abundant is the joy of the true Christian! The joy of the forgiveness of sins, of reconciliation with God, of progress in truth and holiness, of hope of future perfection and glory. Our Lord said, "These things have I spoken unto you, that my joy may be in you, and that your joy may be full." "Rejoice evermore."
II. HERE ARE MEANS EMINENTLY ADAPTED TO ACCOMPLISH THIS OBJECT. St. John endeavoured to attain his aim by declaration of the truth concerning the Lord Jesus Christ. Notice:
1. The title applied to him. "The Word of life." Each term of this title demands consideration.
(1) The Word - the Logos (cf. John 1:1). "The term Logos," says Canon Liddon, "denotes at the very least something intimately and everlastingly present with God, something as internal to the Being of God as thought is to the soul of man. In truth, the Divine Logos is God reflected in his own eternal thought. In the Logos God is his own object. This infinite thought, the reflection and counterpart of God, subsisting in God as a Being or hypostasis, and having a tendency to self-communication, - such is the Logos. The Logos is the thought of God, not intermittent and precarious like human thought, but subsisting with the intensity of a personal form. The expression suggests the further inference that, since reason is man's noblest faculty, the uncreated Logos must be at least equal with God .... The Logos necessarily suggests to our minds the further idea of communicativeness. The Logos is speech as well as thought."
(2) The life which is predicated of the Word. "The Word of life." We cannot define this life. Its essential nature is hidden from us. But life in an extraordinary sense and degree is attributed to the Lord Jesus Christ. Twice he himself said, "I am the Life." And St. John says, "In him was life, and the life was the light of men." "As the Father hath life in himself, even so gave he to the Son also to have life in himself." He is the Giver of life to others. "All things were made by him," etc. "I came," said he, "that they might have life, and that they might have it abundantly." "As the Father raiseth the dead, and quickeneth them, even so the Son also quickeneth whom he will." He has life in himself, and he is the great Bestower of all life to others. And his life is eternal. It "was from the beginning." He existed before creation, and before time, and his existence is independent of time. "We declare unto you that eternal life." He is ever-living and unchangeable.
2. His intimate communion with God the Father. "That eternal life which was with the Father" (cf. John 1:1). "The Word was with God." "He was not merely: παρὰ τῷ Θεῷ, 'along with God,' but πρὸς τὸν Θεόν. This last preposition expresses," says Canon Liddon, "beyond the fact of coexistence or immanence, the more significant fact of perpetuated intercommunion. The face of the everlasting Word, if we may dare so to express ourselves, was ever directed towards the face of the everlasting Father." Or, as Ebrard expresses it, the life "was towards the father.... A life which did indeed flow forth from the bosom of the Father, but which did at once return back into the bosom of the Father in the ceaseless flow of the inmost being of God."
3. His manifestation to men. "And the life was manifested, and we have seen," etc. "The Word" also suggests the idea of revelation or communication; for the Logos is not only reason, but discourse; not only thought, but the expression of thought. The life was manifested in the Person of Jesus Christ - in his words and works and life amongst men. It was exhibited gloriously in his splendid triumph over death by his resurrection. "It was not possible that he should be holden of it." "The Word became flesh, and dwelt among us," etc. We have said that these means - the declaration of the truth concerning the Lord Jesus Christ - were eminently adapted to lead men into participation in the highest fellowship and realization of perfect joy. The statement is capable of ample proof.
(1) A right relation to God is essential to fellowship with him and to true joy. For us, who have sinned against him, reconciliation to him and trust in him must become facts before we can have any communion with him.
(2) A true knowledge of God is essential to right relation to him. If we regard him as a stern Lawgiver, offended, resentful, implacable, we cannot even approach unto him. And the guilty conscience is prone to entertain such views of him.
(3) The true knowledge of God is attainable through Jesus Christ. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." "He that hath seen me hath seen the Father." In Jesus Christ, God is revealed unto us as "a just God and a Saviour," as mighty and merciful, as faithful and forgiving, as infinitely holy and gracious and full of compassion. Such a revelation of God is attractive; it is fitted to melt the heart into penitence, to awaken its confidence in him, and to draw it to him in the fellowship of life and light.
III. HERE IS AN AGENT EMINENTLY QUALIFIED TO USE THESE MEANS. The apostle was qualified by various and competent knowledge of him concerning whom he wrote.
1. He had heard his voice. "That which was from the beginning, which we have heard." St. John and his fellow-apostles had heard his words on very many occasions both in public discourse and in private conversation.
2. He had seen his human form and his mighty works. "That which we have seen with our eyes The Life was manifested, and we have seen it." There is, perhaps, a special reference to his having seen hint accomplish his great and beneficent miracles. But the apostles had seen their Master in various circumstances and conditions. They had seen him in his majesty and might quelling the tempest and raising the dead to life; and they had seen him exhausted and weary. They had seen him bleeding and dying on the cross; and they had seen him after he had risen again from the dead. John and two others had seen him bowed in anguish in Gethsemane; and they had seen him radiant in glory on Hermon.
3. He had intently contemplated him. "That which we looked upon," or beheld. This looking upon him is more internal and continuous than the having seen hint with their eyes. With the most intense and affectionate and reverent interest the apostle contemplated him.
4. He had handled his sacred body. The hands of John and the other apostles must frequently have touched the body of their Divine Master. But there is, perhaps, special reference to the touching of him after his resurrection: "Behold my hands and my feet, that it is I myself: handle me," etc. (Luke 24:39). "He saith to Thomas, Reach hither thy finger, and see my hands," etc. (John 20:27). Thus we see how eminently qualified St. John was to testify concerning the Lord Jesus Christ. How conclusive is the testimony which he bears! And how fitted is such an agent with such means to introduce men into the blessed fellowship and the perfect joy! Have we entered into this high fellowship? Do we realize this sacred and perfect joy? Let those who are strangers to these hallowed nod blessed experiences seek them through Jesus Christ. - W.J.
Parallel VersesKJV: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;