TRV
Translation
King James Version
¶ 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;
Complete Jewish Bible
The Word, which gives life!
He existed from the beginning.
We have heard him,
we have seen him with our eyes,
we have contemplated him,
we have touched him with our hands!
He existed from the beginning.
We have heard him,
we have seen him with our eyes,
we have contemplated him,
we have touched him with our hands!
Berean Standard Bible
That which was from the beginning, which we have heard, which we have seen with our own eyes, which we have gazed upon and touched with our own hands—this is the Word of life.
American Standard Version
That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life
World English Bible Messianic
That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
Geneva Bible (1599)
That which was from the beginning, which wee haue heard, which wee haue seene with these our eyes, which wee haue looked vpon, and these handes of ours haue handled of that Word of life,
Young's Literal Translation
That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we did behold, and our hands did handle, concerning the Word of the Life--
In the KJVVerse 30,542 of 31,102
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Commentary on 1 John 1 verses 1–4
1 ¶ 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;
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy may be full.
I. II. Main points1. 2. Sub-points
The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins,
I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here, 1. As the Word of life, Jo1 1:1. In the gospel these two are disjoined, and he is called first the Word, Joh 1:1, and afterwards Life, intimating, withal, that he is intellectual life. In him was life, and that life was (efficiently and objectively) the light of men, Joh 1:4. Here both are conjoined: The Word of life, the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare logos prophorikos, but a vital one: the Word of life, the living word; and thereupon, 1. As eternal life. His duration shows his excellency. He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, parte ante (as they say) and as from everlasting, seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as Joh 1:2, Joh 1:3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested (Jo1 1:2), manifested in the flesh, manifested to us. The eternal life would assume mortality, would put on flesh and blood (in the entire human nature), and so dwell among us and converse with us, Joh 1:14. Here were condescension and kindness indeed, that eternal life (a person of eternal essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them!
II. With the evidences and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in this world. There were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation. The life, the word of life, the eternal life, as such, could not be seen and felt; but the life manifested might be, and was so. The life was clothed with flesh, put on the state and habit of abased human nature, and as such gave sensible proof of its existence and transactions here. The divine life, or Word incarnate, presented and evinced itself to the very senses of the apostles. As, 1. To their ears: That which we have heard, Jo1 1:1, Jo1 1:3. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations. 2. To their eyes: That which we have seen with our eyes, Jo1 1:1-3. The Word would become visible, would not only be heard, but seen, seen publicly, privately, at a distance and at nearest approach, which may be intimated in the expression, with our eyes - with all the use and exercise that we could make of our eyes. We saw him in his life and ministry, saw him in his transfiguration on the mount, hanging, bleeding, dying, and dead, upon the cross, and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him. Wherefore, of these men that have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection, Act 1:21, Act 1:22. And we were eye-witnesses of his majesty, Pe2 1:16. 3. To their internal sense, to the eyes of their mind; for so (possibly) may the next clause be interpreted: Which we have looked upon. This may be distinguished from the foregoing perception, seeing with the eyes; and may be the same with what the apostle says in his gospel (Joh 1:14), And we beheld - etheasametha, his glory, the glory as of the only-begotten of the Father. The word is not applied to the immediate object of the eye, but to that which was rationally collected from what they saw. "What we have well discerned, contemplated, and viewed, what we have well known of this Word of life, we report to you." The senses are to be the informers of the mind. 4. To their hands and sense of feeling: And our hands have handled (touched and felt) of the Word of life. This surely refers to the full conviction our Lord afforded his apostles of the truth, reality, solidity, and organization of his body, after his resurrection from the dead. When he showed them his hands and his side, it is probable that he gave them leave to touch him; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died. Accordingly at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. Our hands have handled of the Word of life. The invisible life and Word was no despiser of the testimony of sense. Sense, in its place and sphere, is a means that God has appointed, and the Lord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. Those that apply all this to the hearing of the gospel lose the variety of sensations here mentioned, and the propriety of the expressions, as well as the reason of their inculcation and repetition here: That which we have seen and heard declare we unto you, Jo1 1:3. The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Jesus Christ and his gospel. The rejection of the Christian revelation is at last resolved into the rejection of sense itself. He upbraided them with their unbelief and hardness of heart, because they believed not those who had seen him after he had risen, Mar 16:14.
III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: We bear witness, and show unto you, Jo1 1:2. That which we have seen and heard declare we unto you, Jo1 1:3. It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. We cannot but speak the things which we have seen and heard, Act 4:20. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. I would that you knew what great conflict (or concern of mind) I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col 2:1, Col 2:2.
IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold: -
1.That the believers of it may be advanced to the same happiness with them (with the apostles themselves): That which we have seen and heard declare we unto you, that you may have fellowship with us, Jo1 1:3. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too. We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises. Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: And truly our fellowship (or communion) is with the Father and his Son Jesus Christ. We have communion with the Father, and with the Son of the Father (as Jo2 1:3, he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them. We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends - to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh - that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ.
2.That believers may be enlarged and advanced in holy joy: And these things write we unto you that your joy may be full, Jo1 1:4. The gospel dispensation is not properly a dispensation of fear, sorrow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion, where appears the eternal Word, the eternal life, manifested in our flesh. The mystery of the Christian religion is directly calculated for the joy of mortals. It should be joy to us that the eternal Son should come to seek and save us, that he has made a full atonement for our sins, that he has conquered sin and death and hell, that he lives as our Intercessor and Advocate with the Father, and that he will come again to perfect and glorify his persevering believers. And therefore those live beneath the use and end of the Christian revelation who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted, - in their happy relation to the Son of the Father, as being members of his beloved body, and coheirs with himself, - in the pardon of their sins, the sanctification of their natures, the adoption of their persons, and the prospect of grace and glory that will be revealed at the return of their Lord and head from heaven. Were they confirmed in their holy faith, how would they rejoice! The disciples were filled with joy, and with the Holy Ghost, Act 13:52.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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Caius Presbyter of RomeAD 200
Nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent,-the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things
Clement of Alexandria (as quoted by Cassiodorus)AD 215
From the Latin Translation of Cassiodorus
"That which was from the beginning; which we have seen with our eyes; which we have heard."
Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.
What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.
"And our hands have handled of the Word of life; "that is, He who came in the flesh became capable of being touched.
Clement of AlexandriaAD 215
From the Latin Translation of Cassiodorus
Chap. i. 1. "That which was from the beginning; which we have seen with our eyes; which we have heard."
Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.
What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places — this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.
"And our hands have handled of the Word of life;" that is, He who came in the flesh became capable of being touched. As also,
Ver. 2. "The life was manifested." For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men." [John 1:3-4]
"And we show unto you that eternal life, which was with the Father, and was manifested unto you."
He signifies by the appellation of Father, that the Son also existed always, without beginning.
Ver. 5. "For God," he says, "is light."
He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of "light inaccessible." [1 Timothy 6:16] But John himself also in this same Epistle says, "God is love:" [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.
"And in Him is no darkness at all,"— that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life.
TertullianAD 220
Of Patience
And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being" Lord" He becomes" Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.
TertullianAD 220
Against Praxeas
"That," says John, "which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the "Word in the beginning with God" the Father, and not the Father with the Word.
TertullianAD 220
The Prescription Against Heretics
Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away.
TertullianAD 220
A Treatise on the Soul
Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life." False, of course, and deceptive must have been that testimony, if the witness of our eyes, and ears, and hands be by nature a lie.
TertullianAD 220
To His Wife Book I
To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle" by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts.
TertullianAD 220
Against Praxeas
But the very same apostles testify that they had both seen and "handled" Christ. Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the Visible and the Invisible, will not some one on the other side argue that the two statements are quite correct: that He was visible indeed in the flesh, but was invisible before His appearance in the flesh; so that He who as the Father was invisible before the flesh, is the same as the Son who was visible in the flesh? If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before (coming in) the flesh? And by parity of reasoning, if He is the same who was visible after (coming in) the flesh, how happens it that He is now declared to be invisible by the apostles? How, I repeat, can all this be, unless it be that He is one, who anciently was visible only in mystery and enigma, and became more clearly visible by His incarnation, even the Word who was also made flesh; whilst He is another whom no man has seen at any time, being none else than the Father, even Him to whom the Word belongs? Let us, in short, examine who it is whom the apostles saw.
Dionysius of AlexandriaAD 264
Containing Various Sections of the Works
The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: "That which was from the beginning, which we have heard, which we have seen with our eyes." And on the ground of such a revelation as that the Lord pronounced Peter blessed, when He said: "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."
Didymus the BlindAD 398
COMMENTARY ON 1 JOHN
Many think that these words apply to the postresurrection appearances of Jesus and say that John is speaking of himself and the other disciples who first of all heard that the Lord had risen and afterwards saw him with their own eyes, to the point where they touched his feet, his hands and his side and felt the imprint of the nails. For even if Thomas was the only one who actually made physical contact with him, he was representative of the others, for the Savior told them all to touch him and see for themselves. But others take these words in a deeper sense, noting that they do not simply speak about touching but also about handling the “word of life which was from the beginning.” Who can this refer to, other than to the one who said: “I am that I am”? Another interpretation is that we have now seen openly with our own eyes the one who was in the beginning, of whom the law and the prophets spoke, saying that he would come. He has indeed come and was seen in the flesh, and after much handling of the scriptural texts which bear witness to him, this is what we believe about the Word of life.
Augustine of HippoAD 430
Ten Homilies on 1 John 1
Who is he that with hands doth handle the Word, except because "The Word was made flesh, and dwelt in us"? Now this Word which was made flesh that it might be handled, began to be flesh, of the Virgin Mary: but not then began the Word, for the Apostle saith, "That which was from the beginning." See whether his epistle does not bear witness to his gospel, where ye lately heard, "In the beginning was the Word, and the Word was with God."
Peter ChrysologusAD 450
SERMONS 57
How can you believe that what always existed took a beginning later on?
Severus of AntiochAD 538
CATENA
Given that this same John also said, “No one has ever seen God,” how can he assure us that the living Word of life has been seen and touched? It is clear that it was in his incarnate and human form that he was visible and touchable. What was not true of him by nature became true of him in that way, for he is one and the same indivisible Word, both visible and invisible, and without diminishing in either respect he became touchable in both his divine-human nature. For he worked his miracles in his divinity and suffered for us in his humanity.
BedeAD 735
Homilies on the Gospels 2.16
The disciples were with Jesus from the beginning, and so they could preach what they had seen and heard in his presence without any ambiguity.
BedeAD 735
Commentary on the Catholic Epistles
That which we have seen and our hands have touched concerning the Word of life. For not only did they see the Lord with their physical eyes like the others, but they also perceived His divine power with their spiritual eyes. Especially those who saw Him transfigured on the mount, among whom was John himself. And when he says, "and our hands have touched concerning the Word of life," he refutes the madness of the Manichaeans, who deny that the Lord assumed true flesh; the apostles could not doubt the truth of this flesh, as they attested not only by seeing but also by touching; especially John himself who, accustomed to recline on His bosom at supper, touched His limbs more freely the closer he was. And even after His resurrection from the dead, their hands touched concerning the Word of life, as they understood without any doubt that He had taken on true flesh, though now incorruptible, hearing Him say: "Touch and see, because a spirit does not have flesh and bones, as you see that I have" (Luke 24). It is well said, "and our hands have touched concerning the Word of life," because as they proved the truth of His resurrected flesh by touching with their hands, they more surely knew Him to be the Word of life, that is, the true God. Hence Thomas, who was specially ordered to touch Him, immediately upon touching the flesh, confessed Him to be God, saying, "My Lord and my God" (John 20).
Ishodad of MervAD 850
COMMENTARIES
About this epistle many have erred, supposing that it was written by the apostle John, yet if they had investigated the matter they would have seen that the thought, shape and authority of this letter are greatly inferior to the sound words of the Evangelist.
OecumeniusAD 990
Commentary on 1 John
This is directed towards Jews and Greeks, who also slander our mystery as being more recent. It shows therefore that it is also ancient, because from the beginning, that is, at the same time as the conceived [ἐννοηθείσῃ] beginning. Or that it is not only by law, but also of the visible creation itself, that this is more inspiring: for the former had a beginning, but this was even before that beginning. Therefore, when the mysteries of the Greeks arose yesterday or the day before, what can anyone say? Those things that are praised in the self-indulgence of the mind have received a substance that barely withstands late, when filthiness was already prevalent among men, of which both discipline and remembrance as we decline from the better to our confusion of night.
Therefore, demonstrating the magnificence of our mystery from its very antiquity, John added that this is also life, and life measured not by time-based space, but having persistence and always existing with the Father, saying things that are in accordance with what was said in his Gospel. For there it is: “In the beginning was the Word, and the Word was with God, and the Word was God.” (Jn. 1:1) However, this "was" does not designate a time-based subsistence, but is the essence of a lasting thing, and the principle, basis, and foundation of all that have come to be, without which not even these could exist. Each of them, as they are born, is said to be something determined, for example, to be an angel, to be the sun, to be the sky, and all other things. But the Son, being alone, comes to participate in all things for existence. Therefore, Paul says: "In Him we live and move and have our being." (Acts 18:28)
This to have heard according to the introductory doctrine, where one first receives, comes to live itself, not corporally, but perfectly knowing, after long exercise and consideration: which is also called contact with the Word of life, which said: "I am the life." (Jn. 14:6) However, this can also be said about the Word that was in the beginning: namely, that we have heard it would come through the law and the prophets. Therefore, we have seen and touched this one coming in the flesh: "for no one has ever seen God visibly." (Jn. 1:18, 1 Jn. 4:12) Nor did we hastily decide from the appearance, but after a long examination, that is, the mutual questioning of the law and prophetic testimonies concerning Him, we believed in the Word appearing in the flesh. But, what we have seen, that is, we have admired with our eyes. For Θεασθαι “to have looked upon” is to gaze with wonder and astonishment. Therefore, we have not perceived or touched what was there, for who can declare this generation? (Isa. 53:8) But what has happened: either through interactions of understanding, as has already been said, or also through the senses, as Thomas after the resurrection. (Jn. 20:26) For he was one and inseparable, the same both visible and invisible, both seized and unable to be comprehended, both touched and unable to be touched, speaking in a human manner and performing miracles as God.
However, we say this because of the supreme union of the Word with the flesh. The series of words is this: 1:1-2c 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 touched, of the Word of Life; for the life was revealed, and we have seen it, and bear witness: And I declare to you the eternal life which was with the Father and was revealed to us: therefore, what we have seen, we also declare to you.
Here therefore the discourse responds where it is said. What therefore we have seen. However, the discourse was not reported as we have: first indeed because of the use of abbreviated words, then also despising the trivialities of the Greeks, and showing that our salvation is not in words, but in works, and making us more attentive in these matters, lest we should immediately find what is proposed there and become negligent. Furthermore, dealing with divine matters, he wished to conceal in obscurity those things which were more uplifting than could be accepted by profane ears, nor should they be safely spread to them. For it is not the act of a sensible man, nor of a discerning consideration, to throw what is holy to dogs, and to cast pearls before swine. (Matt. 7:6)
Theophylact of OhridAD 1107
COMMENTARY ON 1 JOHN
When John talks about having seen this life, he means that the disciples understood its meaning, and when he says that they touched it, he means that they had investigated it thoroughly.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First John 1:1 serves as the Apostle John's foundational declaration, immediately asserting the tangible reality and pre-existence of Jesus Christ. Through a series of emphatic sensory verbs, John establishes the eyewitness credibility of the apostolic message, affirming that the "Word of life" was not a mere concept or spiritual apparition, but a historical, physical person whom the apostles intimately knew and experienced. This opening verse sets the stage for the epistle's overarching purpose: to counter false teachings that denied Christ's true humanity and to call believers into authentic fellowship with God based on this verifiable truth.
CONTEXT
Literary Context: This verse acts as a powerful prologue to John's first epistle, mirroring the theological depth and Christological focus of the opening of his Gospel (John 1:1-18). Just as the Gospel begins by establishing the eternal nature of the Word, the epistle begins by asserting the incarnate reality of the Word as experienced by human senses. The subsequent verses in 1 John 1 continue to build on this foundation, moving from the identity of the "Word of life" to the purpose of the apostolic witness—to declare what they have seen and heard so that others might have fellowship with them and, ultimately, with the Father and the Son (1 John 1:2-3). The entire epistle then elaborates on the implications of this truth for Christian life, including fellowship, light, sin, and love.
Historical & Cultural Context: First John was likely written in the late first century, possibly from Ephesus, addressing Christian communities grappling with emerging theological challenges. A significant challenge was proto-Gnosticism, a nascent philosophical and religious movement that often posited a dualistic worldview, separating the spiritual (good) from the material (evil). Consequently, many Gnostics denied the true humanity of Christ, suggesting He was a divine spirit who only appeared to have a physical body (docetism). John's repeated emphasis on sensory experience—hearing, seeing, looking upon, and handling—directly refutes these claims, grounding the Christian faith in the historical, physical person of Jesus. This was crucial for affirming the efficacy of Christ's atonement and the reality of the resurrection, both of which depended on His genuine humanity.
Key Themes: First John 1:1 introduces several profound themes that resonate throughout the epistle. The primary theme is the Incarnation and Reality of Jesus Christ. John's emphatic sensory language underscores that Jesus was a real, tangible person, not a phantom or a myth, directly countering the docetic heresies. This leads to the theme of Eyewitness Testimony, establishing the apostolic witness as the authoritative foundation for Christian belief. The apostles were not speculating; they were reporting what they had personally experienced, much like the disciples were invited to confirm Jesus's bodily resurrection in Luke 24:39. Furthermore, the phrase "Word of life" introduces the theme of Jesus as the Source of Life, echoing the profound theological statement in John 14:6 where Jesus declares Himself to be "the way, the truth, and the life." This life is eternal and is found exclusively in Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John masterfully employs several literary devices to convey his message. The most prominent is Parallelism, seen in the repetitive structure "which we have heard, which we have seen... which we have looked upon... and our hands have handled." This creates a rhythmic emphasis, building a crescendo of sensory evidence. The use of multiple Sensory Language (hearing, seeing, looking, handling) is crucial, providing a cumulative and irrefutable eyewitness account. This direct appeal to the senses serves as a powerful Apologia (defense) against the emerging heresies that denied the physical reality of Christ. Furthermore, the phrase "Word of life" is a profound example of Metonymy and Symbolism, where "Word" (Logos) stands for Jesus Christ Himself, and "life" symbolizes the eternal, divine existence that He embodies and imparts. The progression from general observation ("seen") to intense scrutiny ("looked upon") and finally to physical contact ("handled") is a form of Climax, intensifying the certainty and tangibility of the apostolic witness.
THEOLOGICAL AND THEMATIC CONNECTIONS
First John 1:1 lays the bedrock for Christian theology by affirming the historical and physical reality of Jesus Christ's incarnation. This tangible encounter with the "Word of life" is the basis for all genuine fellowship with God and one another, as articulated in the verses that follow. The apostles' firsthand experience is not merely anecdotal but serves as the authoritative foundation for the Gospel message, ensuring that faith is grounded in verifiable truth rather than speculative philosophy or mystical experience alone. This emphasis on the real, embodied Christ is crucial for understanding the efficacy of His atoning work and the reality of His resurrection, both of which depend on His true humanity.
REFLECTION AND APPLICATION
First John 1:1 invites us to ground our faith in the undeniable reality of Jesus Christ. In a world saturated with subjective truths and fleeting experiences, this verse calls us back to the historical, tangible person of Jesus, who was seen, heard, and touched by those who walked with Him. For believers today, this means our faith is not built on myths or abstract ideas, but on the solid foundation of God's self-revelation in His Son. It encourages us to seek a genuine, experiential relationship with Christ, recognizing that He is the "Word of life" who offers true and eternal existence. This foundational truth should inspire confidence in the Gospel message and motivate us to live in authentic fellowship with God and fellow believers, reflecting the light and truth that Jesus embodies. It also challenges us to discern truth from error, holding fast to the apostolic witness concerning Christ's full deity and full humanity.
Questions for Reflection
FAQ
Why does John use so many sensory verbs to describe the apostles' experience with Jesus?
Answer: John uses a series of sensory verbs—"heard," "seen with our eyes," "looked upon," and "our hands have handled"—to emphatically underscore the historical and physical reality of Jesus Christ. This was crucial because early heresies, particularly proto-Gnosticism, denied that Jesus truly came in the flesh, suggesting He was only a spirit or appeared to have a body (docetism). By appealing to multiple, undeniable sensory experiences, John provides irrefutable eyewitness testimony, proving that the apostles' encounter with Jesus was not a vision or a philosophical concept, but a tangible, verifiable interaction with a real person. This grounds the Christian faith in historical fact, not mere speculation, as seen in Luke 24:39.
What does "the Word of life" mean in this context?
Answer: "The Word of life" is a profound title for Jesus Christ. "The Word" (Greek: Logos) echoes the opening of John's Gospel (John 1:1), where Jesus is identified as the pre-existent, divine Son of God, through whom all things were created and by whom God reveals Himself. The addition "of life" highlights that Jesus is not merely a messenger or a concept, but the very source, embodiment, and giver of eternal, divine life. He is the living manifestation of God's truth and salvation, and fellowship with Him means participating in this divine life.
CHRIST-CENTERED FULFILLMENT
First John 1:1 powerfully establishes the Christ-centered nature of the apostolic message by presenting Jesus as the pre-existent "Word of life" who became tangibly real in human history. This verse is a direct fulfillment of Old Testament prophecies that foretold a coming Messiah who would not only speak God's word but embody it. The Incarnation, the very event described by John's sensory verbs, is the pinnacle of God's self-revelation, where the invisible God becomes visible in the person of Jesus Christ (Colossians 1:15). Jesus is not just a prophet who spoke the Word, but He is the Word made flesh (John 1:14), the ultimate and complete revelation of God to humanity. His physical presence, as attested by the apostles' hearing, seeing, and handling, confirms that God truly entered human experience to redeem it. This tangible reality of Christ's life, death, and resurrection is the foundation of the Gospel, offering eternal life and reconciliation with God (Romans 5:10). Thus, 1 John 1:1 points directly to Jesus as the central figure of salvation history, the one through whom God's eternal life is made accessible to all who believe.