TRV
Translation
King James Version
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.
KJV (with Strong's)
That which G3739 we have seen G3708 and G2532 heard G191 declare we G518 unto you G5213, that G2443 ye G5210 also G2532 may have G2192 fellowship G2842 with G3326 us G2257: and G2532 truly our G2251 fellowship G2842 G1161 is with G3326 the Father G3962, and G2532 with G3326 his G846 Son G5207 Jesus G2424 Christ G5547.
Complete Jewish Bible
What we have seen and heard,
we are proclaiming to you;
so that you too
may have fellowship with us.
Our fellowship is with the Father
and with his Son, Yeshua the Messiah.
we are proclaiming to you;
so that you too
may have fellowship with us.
Our fellowship is with the Father
and with his Son, Yeshua the Messiah.
Berean Standard Bible
We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And this fellowship of ours is with the Father and with His Son, Jesus Christ.
American Standard Version
that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ:
World English Bible Messianic
that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Yeshua the Messiah.
Geneva Bible (1599)
That, I say, which wee haue seene and heard, declare wee vnto you, that yee may also haue fellowship with vs, and that our fellowship also may be with the Father, and with his Sonne Iesvs Christ.
Young's Literal Translation
that which we have seen and heard declare we to you, that ye also may have fellowship with us, and our fellowship is with the Father, and with His Son Jesus Christ;
In the KJVVerse 30,544 of 31,102
Study This Verse
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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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
Against Praxeas
Wherefore he also exhorts us to believe in the name of His (the Father's, ) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ." Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ.
Augustine of HippoAD 430
Ten Homilies on 1 John 1
Those saw the Lord Himself present in the flesh, and heard words from the mouth of the Lord, and told them to us. Consequently we also have heard, but have not seen. Are we then less happy than those who saw and heard? And how does he add, "That ye also may have fellowship with us"? Those saw, we have not seen, and yet we are fellows; because we hold the faith in common. For there was one who did not believe even upon seeing, and would needs handle, and so believe, and said, "I will not believe except I thrust my fingers into the place of the nails, and touch His scars." And He did give Himself for a time to be handled by the hands of men, who always giveth Himself to be seen by the sight of the angels; and that disciple did handle, and exclaimed, "My Lord, and my God!" Because he touched the Man, he confessed the God. And the Lord, to console us who, now that He sitteth in heaven, cannot touch Him with the hand, but only reach Him with faith, said to him, "Because thou hast seen, thou hast believed; blessed are they that have not seen, and yet believe." We are here described, we designated. Then let the blessedness take place in us, of which the Lord predicted that it should take place; let us firmly hold that which we see not; because those tell us who have seen.
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 1 JOHN
Our fellowship is in the unity of our faith here on earth and in the eternal dwelling place of God in heaven.
Andreas of CaesareaAD 614
CATENA
What did they proclaim, but that eternal life has appeared to us and that we have become witnesses of it? What you gain from this proclamation is the right to share this experience with us. For the one who is in fellowship with us has fellowship with the Father and with his Son, Jesus Christ, and since you share in the same fellowship, we shall all have joy together, in that we have been united to God.
BedeAD 735
Commentary on the Catholic Epistles
What we have seen and heard, we proclaim to you, etc. Blessed John clearly shows that anyone who desires to have fellowship with God must first be united with the fellowship of the Church, learn that faith, and be imbued with its sacraments, which the disciples received from the Truth dwelling in the flesh itself. Nor in any way are those less associated with God who believe through the doctrine of the apostles, than those who believed through the Lord preaching in the world himself, except insofar as the quality of faith or works distinguishes them. Hence also concerning this fellowship of the saints, which they have in the Father and the Son, the Son himself, praying to the Father, says: Holy Father, keep them in your name, which you have given to me, that they may be one as we are one (John XVII). And a little later: I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (John XVII).
OecumeniusAD 990
Commentary on 1 John
And we declare to you eternal life, which was with the Father and was revealed to us. What we have seen and heard, we also declare to you, so that you may have fellowship with us, and our fellowship is with the Father and His Son Jesus Christ: And we write this to you, so that your joy may be complete.
"And we declare to you the life." Therefore, what we have seen, we also declare to you, John says. What is that? That he who is eternal life has been revealed to us, and we have become witnesses of him both before his crucifixion and after his resurrection. For he was indeed nailed to the cross in the flesh, and in that same flesh he rose again. And what profit do we bring you from this announcement? Namely, that just as we have taken you as partners [κοινωνοὺς] through the words of what we have seen and heard, so you may also be partners of the Father and of his Son Jesus Christ.
However, having seized this, let us be complete with joy as if united with God. Or because while you are participants with us, we have our joy to the fullest; which the joyful sower will establish for the reapers, rejoicing in what they may enjoy from their labors.
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 1:3 articulates the profound purpose of the apostolic witness: to invite believers into a transformative and shared spiritual communion. It declares that the apostles' firsthand experience of Jesus Christ, the Word of Life, is proclaimed so that others might also enter into fellowship, not only with the apostles themselves but, more significantly, with God the Father and His Son, Jesus Christ. This verse establishes the foundation for Christian community and the intimate relationship with the Triune God, which is the heart of the Christian faith.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John employs several effective literary devices in this verse. The most prominent is Emphasis through repetition and sensory language. The phrase "seen and heard" echoes the opening of the epistle (1 John 1:1), underscoring the tangible, historical reality of Jesus Christ and the undeniable authority of the apostolic witness. This repetition serves to counter any Gnostic tendencies to deny Christ's physical incarnation. There is also a clear Progression in the verse, moving from the apostles' personal experience ("we have seen and heard") to their proclamation ("declare we unto you"), then to the horizontal fellowship among believers ("that ye also may have fellowship with us"), and finally to the ultimate, vertical fellowship with the Triune God ("our fellowship is with the Father, and with his Son Jesus Christ"). This progression reveals the comprehensive scope and ultimate aim of the Gospel. Furthermore, the use of Parallelism in describing the dual nature of fellowship ("with us" and "with the Father, and with his Son Jesus Christ") highlights the interconnectedness of human community and divine communion in the Christian life.
THEOLOGICAL AND THEMATIC CONNECTIONS
First John 1:3 is foundational for understanding the nature of Christian existence, revealing that true faith is inherently relational. It posits that the very essence of the Christian life is participation in a divine-human communion, a concept rooted in God's own relational nature as Father, Son, and Holy Spirit. The apostles' eyewitness testimony is not merely historical reporting but an invitation to share in their intimate relationship with the living Christ and, through Him, with God the Father. This fellowship is the fulfillment of God's redemptive plan, drawing humanity into the divine life. It underscores that Christianity is not a solitary pursuit of truth but a communal journey into the heart of God, where vertical communion with the Triune God empowers and defines horizontal communion among believers.
REFLECTION AND APPLICATION
First John 1:3 calls us to embrace the profound reality of Christian fellowship, both with God and with one another. It reminds us that our faith is not built on abstract ideas but on the historical, tangible person of Jesus Christ, attested by reliable witnesses. This truth provides a firm anchor for our souls in a world of shifting ideologies. Practically, this verse challenges us to actively cultivate our relationship with God through prayer, worship, and engagement with His Word, recognizing that our ultimate fellowship is with the Father and the Son. It also urges us to value and participate in the Christian community, understanding that our shared life with other believers is a tangible expression of our communion with God. This dual fellowship—vertical and horizontal—is designed to bring us into the fullness of joy that John speaks of in the very next verse, enriching our lives and empowering our witness.
Questions for Reflection
FAQ
What is the significance of "fellowship" (koinōnía) in this verse?
Answer: The Greek word koinōnía (G2842) is central to this verse's meaning. It signifies much more than mere social interaction or casual acquaintance. It denotes a deep, shared participation, a common life, a partnership, or communion. In the context of 1 John 1:3, koinōnía encompasses two crucial dimensions:
Why does John emphasize the apostles' sensory experience ("seen and heard")?
Answer: John's emphasis on the apostles' direct sensory experience ("That which we have seen and heard") is crucial for several reasons, particularly in the historical context of the early church. It directly counters emerging false teachings, such as proto-Gnosticism, which often denied the true humanity of Jesus. By asserting that the apostles had physically seen, heard, and even touched the Word of Life (1 John 1:1), John establishes the historical veracity and tangible reality of Jesus Christ's incarnation. This eyewitness testimony provides an authoritative foundation for the Christian faith, demonstrating that it is not based on myths, abstract philosophy, or spiritual visions, but on verifiable, historical events and the person of Jesus Christ. This emphasis ensures the authenticity and reliability of the Gospel message, providing a firm ground for the believers' faith and fellowship.
CHRIST-CENTERED FULFILLMENT
First John 1:3 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the sole mediator and enabler of the profound fellowship described. The "Word of life" that the apostles "have seen and heard" is none other than Jesus Himself, the incarnate Son of God. His coming into the world, His life, death, and resurrection, are the very means by which humanity can enter into this divine fellowship. It is through His atoning sacrifice that the barrier of sin, which separated humanity from God, was removed, making reconciliation possible (2 Corinthians 5:18-19). Jesus, as the "way, the truth, and the life," is the only path to the Father (John 14:6), and it is through Him that believers gain "access in one Spirit unto the Father" (Ephesians 2:18). Therefore, the fellowship with the Father and the Son is entirely Christ-centered, made possible by His redemptive work and sustained by His indwelling presence through the Holy Spirit (Colossians 1:27). He is the content of the apostles' proclamation and the very essence of the life shared in Christian communion.