Calvin

1:1

'From the beginning' refers to Jesus' divinity, whereas the sight and feel refer to his manhood. The mention of them in the same breath declares the unity of the two natures in the singular person of Christ. What became visible in the flesh had already been, but had been invisible - the Son of God in the flesh was a manifestation of the eternal Word - which predates even the world. John asserts his teaching as that of Christ himself, a lesson learned from the Master, and passed on - the assertions of seeing and touching the Christ are by way of authorizing John's ministry - as they were the criteria for all the apostles. Jesus' godhood was seen in His deeds, not His body, those who see the Word made visible in this man misunderstand His nature - that His godhood was unchanged in His being made man, His divinity comes from more than His paternity on earth. The Word, here, refers to Christ - the twofold giver of life, both as creator of all things, and as the means of restoration after man's fall.

1:2

Life was manifested as Christ (in His manhood, although existent eternally in His being) made restoration possible. In hearing of Christ, the kingdom is revealed, as well as the renewal of life offered there. The OT fathers and prophets were dependant upon His future revelation for salvation. We, however, have salvation already revealed. John moves to assure that the Gospel is not some new novelty, but a continuance of the OT teachings.

1:3

John's offer is given out of a desire that they may share in the joy he already has, showing the sincerity of his message. He also points to union with God, to show that the Gospel leads to the opposite extreme from the unity of evil in resisting God. The goal is unity with God and with each other. The apostles, though working separately, worked together toward one goal.

1:4

"Whosoever, then, really perceives what fellowship with God is, will be satisfied with it alone, and will no more burn with desires for other things." (Mt 6:21 - the heart follows its treasure, Ps 16:5-6 - God is our inheritance, Phil 3:8 - all else is loss by comparison) What John seeks is the same as was sought by David and Paul; their conclusions regarding the world are the same.

 

Matthew Henry

1:1-4

John goes nameless perhaps to allow the letter's arguments to speak for themselves. Jesus is the foundation and object of our faith and hope, presented as the living Word of God - not a mere speech, but the life-giving vital Word. He is eternal - uncreated life - having been with the Father before creation was created. (Jn 1:2-3 - Christ the creator of all things, therefor predates creation). He became flesh and blood to dwell with us, and to bring to us eternal life, His physical presence easily confirmed by the history of His life here. His divinity was revealed in His speech, in His teaching - which had been heard by the apostles as well as by others; by sight - which saw Him in both public and private roles, in glory, in death, and in resurrection. (Ac 1:21-22 - this personal experience of Christ's work was a qualification for apostlehood, 2Pe 1:16 - the witness was personal, not a story). The witness to His divinity was confirmed by the mind processing what the senses reported, including touch, as in the meeting wherein Thomas was re-assured. All the senses were involved, testifying to reason and thought, which in turn testified to the truth of Christ. "The rejection of Christian revelation is at last resolved into the rejection of sense itself." (Mk 16:14 - Christ showed Himself personally to assure His witnesses). The apostles were deeply concerned with presenting a confirmable evidence - one that was attested to by their lives, one which could be chewed upon by the mind and found solid, one that could bear up under any examination. (Ac 4:20 - they spoke what they had seen and heard, Col 2:1-2 - Paul concerned as to how those who hadn't seen him would take his teachings). The communion or fellowship of believers transcends distance, denomination, and station - uniting all who believe in truth, being made possible through our union with God the Father, and God the Son (2Jn 3 - the fruits come from the Father and the Son). The communion of saints without the communion of God is a worthless thing. The gospel is intended as a source of joy in this life. "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." (Ac 13:52 - the apostles were continually filled with joy).

 

Adam Clarke

1:1

The witness to the eternal Christ has been more than sufficient, involving all the senses.

1:2

The creator of all things, and the source of eternal life and happiness was revealed both to His apostles, and His nation in the flesh. This is the reason for preaching the gospel.

1:3

No guesswork is in the preaching, but confirmed truth. The preaching is given to bring real participation of the hearers with the apostles, with God, and with His Son.

1:4

Knowing already that the Lord is good, now John moves to raise the reader's expectations to realize the completion of happiness, a thorough cleansing and a fullness of God's presence in life.

 

Barnes

1:1

The reference to 'the beginning' is an argument for John's authorship. 'That which was' likely not to refer to Christ, being neuter, but might refer to His testimony. The claim is for the authority and competence of the testimony - having seen what could be seen, heard what could be heard, etc. 'The beginning' likely refers to the beginning of Jesus' manifestation as Son of God, not His eternality. Familiarity with John's gospel seems to be assumed in the letter. John bases his testimony on Christ's own words, and his personal experience, having seen Christ for the bulk of His ministry. John had looked upon Christ as one who sees his desire, or goes purposefully looking for a particular thing. Touch, too, revealed the reality of Jesus come as man, denying the claims of Docetism. All the senses, and all reason, testify in unity to Jesus' being the Christ. All this in relation to the Word in which life resides, the source of life, Jesus Christ.

1:2

The source and creator of all life came to exist amongst His creation. (Jn 1:1-2 - Christ was from the beginning, Ro 1:3 - becoming flesh in the line of David, 1Ti 3:16 - such as is confessed by all Christians). John had personally witnessed this life, and now testified to it, his character acting as vouchsafe for his testimony. (Jn 19:35 - John knows what he's seen and testified, Jn 21:24 - ditto, Rev 1:2 - and again, 3Jn 12 - he even offers his own veracity as vouchsafe for others.) John points out Christ's eternality, His pre-existence with God the Father, and His coming in the flesh as a man. Summing up: Christ was forever with God. As the source of life, 'life' was an appropriate title for Him. He appeared in true existence among mankind. Those who walked with Him could testify of Him.

1:3

John points out not only the testimony of this letter, but that of his gospel as a counter to the false teachings that were prevalent. Fellowship is having something in common with others, and sharing it with them. Here referring to the joy of knowing the Savior. Having been extended to include God - fellowship now declares a unity of purpose: loving the same truth, desiring the same things, and engaging in the same work. Several points of fellowship: (1) love of the same principles, (2) the same source of happiness - although perhaps enjoying it to differing degrees, (3) working towards the same ends - although in some things God must needs work alone, and we can be of no assistance, in others our assistance is a prerequisite to the work being done (1Co 3:9 - we work alongside God, Mk 16:20 - God confirmed the apostle's preaching by signs, 2Co 6:1 - Paul works with God to make the receipt of God's grace effective, 3Jn 8 - the sharing of work is also amongst the workers), (4) in communion of prayer, meditation, and ordinance - as friend to friend, (5) sharing in the triumph of the final judgement (2Th 1:10 - He comes to be glorified in His saints, Mt 19:28 - when we have been regenerated, we will join Christ on His throne!, Rev 3:21 - repeating that last thought) In desire, spirit, and plan, we are also united with Jesus. A true union of Christ and His people lies at the base of fellowship - as between a leader and His followers (this seems a tad weak to me).

1:4

The letter is written regarding Jesus, His manifestation in the flesh, and the results of that manifestation. Joy finds its completeness in fellowship with Christ. (Jn 15:11 - we are told to keep God's commandments that our joy may be made full.)

 

Wycliffe

1:1

He was in existence already, having begun prior to creation. What was heard had permanent impact, what was seen was seen for real. The touch was of a special manifestation of Christ. Word is used as a title or name, whereas life indicates His work.

1:2

The life manifested was eternal, Christ being equal with the Father.

1:3

The Incarnation is the basis for fellowship, even to those who haven't seen and heard, as John has. Fellowship is the purpose and the theme of this letter, both divine and human fellowship; proved by joy and generosity.

1:4

Fellowship is the basis of joy, and joy is dependant upon it

 

Jamieson, Fausset & Brown

1:1

John offers testimonies from the least convincing to the more convincing - all along offering evidences of Christ's real and physical presence.John offers testimonies from the least convincing to the more convincing - all along offering evidences of Christ's real and physical presence.

1:2

John shows the distinction of Father and Son in indicating that the Son existed from the beginning.

1:3

"We know God only by fellowship with Him." Our fellowship is with God the Father, and with God the Son, but of God the Holy Spirit.

1:4

John's gospel not included, only this letter. Christ the source, object and center of our Joy. (Jn 4:36 - Christ's workers rejoice together, Php 2:2 - Paul's joy completed by his flock's being of one mind, love, and purpose, Php 2:16 - He desires to complete the race with God's word intact in his heart, Php 4:1 - Paul's joy is in the brethren, 2Jn 8 - we're admonished to guard what we have received and so receive our full reward, Jn 15:11 - keeping His commandments, our joy is made full, Jn 16:24 - in His name, our joy will be made complete in receiving what we ask for, 2Jn 12 - John knows there is more joy in meeting face to face, then in merely hearing a report, Ro 5:11 - Paul rejoices in knowing he is reconciled to God).

 

New Thoughts

Well, there seem to be a few points of disagreement here: 1) whether John speaks of Jesus as eternal Word, or temporal manifestation, or both. I still tend to see the 'from the beginning' reference pointing to the larger picture of the eternal Word - as it does in John's gospel. (2) whether John expects familiarity with his gospel as prerequisite to what's said here. Rather a moot point. Doesn't appear to change the meaning of anything. (3) whether it's John's joy or ours that is to be completed. This is an argument between manuscripts. Either meaning is significant, and perhaps looking at it as both is the best solution. Both his joy and ours will be completed in fellowship.

This is the larger answer to our question. The fellowship John offers and seeks - with God and with the Church - as it unites us in common purpose with God, and joins us to the work of Christ, allows us to fulfill God's commandments and thus find our joy complete. It allows us to work in the role of the bridegroom's friend - uniting the bride with the groom, thus also completing our joy. It allows us the reconciliation to God offered in the Holy Spirit through Christ's atoning work, thus perfecting our joy.

Oh, to be so closely united with my Lord. To understand His deepest feelings, and share them as my own. God, I have so far to go to reach that point. I've not yet even managed it with the family I share this life with, how then shall I manage it with You? You've taught that we cannot love the invisible God if we cannot love our visible neighbors, and yet without Your abiding presence, we cannot even pretend to that love. God, work this clay. Soften it as You must to change it. Where I've become hardened, break me, Lord. Grind me to dust that you may return me to a malleable material with which to work. Lord, I trust to Your gentle hands this frail spirit; knowing You have my best in mind, knowing that whatever You choose to do, however much it may hurt, You are doing it to bring me to a better place. Oh, Father, I don't expect to ever be perfect in this life, but I do long so for it - to be freed from the weaknesses that plague, to be freed from the callousness that this harsh life brings to my nature. Do Your work in and through me, Lord, that I may not be found wanting in the last days, but may be called Onesimus. Change my heart, make me whole, burn out the dross, that my life may shine with Your presence in me. Amen.