1-е Івана 1:1

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. (Jo1 1:1-10) Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1. That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (Jo1 1:2); answering to "Him that is from the beginning" (Jo1 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pro 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 sam…

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…

1:1-4 This poetic prologue reflects the message of the prologue to John’s Gospel (John 1:1-18). • The we that occurs throughout the prologue refers to John and the other apostles, and perhaps to other Christians who had seen and touched Jesus Christ. The apostles were among the eyewitnesses of Jesus and had personal fellowship with God through him. John, representing the apostles, now invites readers to join in that fellowship. 1:1 We proclaim to you the one who existed from the beginning: That is, from before time began, eternally (John 8:58). When Jesus came in the flesh (John 1:14), the apostles saw him . . . and touched him. This affirmation that they actually touched the Word of life is important because Gnosticism and Docetism (early Christian heresies) denied that Christ was truly a human being (see 1 Jn 4:2-3). Jesus, the Son of God, is the personal expression of the invisible God, and the giver of eternal life (John 1:1-4).