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Commentary Index | Return to PrayerRequest.comVincent Word Studies - 1 John 1:1 - 1:1
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Compare Joh 1:1, Joh 1:9, Joh 1:14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by 1Jo 1:1, 1Jo 1:2, 1Jo 1:3. The first part, That which was from the beginning - Word of Life, forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by 1Jo 1:2, which forms a parenthesis: and the Life - manifested unto us. 1Jo 1:3, in order to resume the broken sentence of 1Jo 1:1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard, and furnishes the governing verb, we declare. Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of Life.
That which (ὃ)
It is disputed whether John uses this in a personal sense as equivalent to He whom, or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the (περί), concerning (A. V., of), seems to be against the personal sense. The successive clauses, that which was from the beginning, etc., express, not the Eternal Word Himself, but something relating to or predicated concerning (περί) Him. The indefinite that which, is approximately defined by these clauses; that about the Word of Life which was from the beginning, that which appealed to sight, to hearing is, to touch. Strictly, it is true, the περί is appropriate only with we have heard, but it is used with the other clauses in a wide and loose sense (compare Joh 16:8). “The subject is not merely a message, but all that had been made clear through manifold experience concerning it” (Westcott).
Was (ἦν)
Not ἐγένετο came into being. See on Joh 1:3; see on Joh 8:34; see on Joh 8:58. It was already existing when the succession of life began.
From the beginning (ἀπ' ἀρχῆς)
The phrase occurs twice in the Gospel (Joh 8:44; Joh 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (Joh 3:8; Joh 2:13, Joh 2:14), and relatively (Joh 15:27; 1Jo 2:24). It is here contrasted with “in the beginning” (Joh 1:1). The difference is that by the words “in the beginning,” the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. “The Word was in the beginning.” In the words “from the beginning,” the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, “in the beginning” characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. “From the beginning” characterizes His development in time. Note the absence of the article both here and in Joh 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as “beginning.”
Have heard - have seen (ἀκηκόαμεν - ἑωράκαμεν)
Both in the perfect tense, denoting the still abiding effects of the hearing and seeing.
With our eyes
Emphasizing the direct, personal experience in a marvelous matter.
Have looked upon (ἐθεασάμεθα)
Rev., correctly, beheld. The tense is the aorist; marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. On the difference between this verb and ἑωράκαμεν we have seen, see on Joh 1:14, Joh 1:18.
Have handled (ἐψηλάησαν)
The aorist tense. Rev. handled. For the peculiar force of the verb see on Luk 24:39. The reference is, probably, to handle me (Luk 24:39), and to Joh 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers.
Of the Word (περὶ τοῦ λογοῦ)
Better, as Rev., concerning the Word.
Of life (τῆς ζωῆς)
Lit., the life. See on Joh 1:4. The phrase ὁ λόγος τῆς ζωῆς, the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Phi 2:16; but there neither word has the article. In the phrase words of eternal life (Joh 6:68), and in Act 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as Joh 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (Joh 1:1, Joh 1:14), it is used absolutely, the Word (compare Rev 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Mat 8:19); word of this salvation (Act 8:26); word of His grace (Act 20:32); word of truth (Jam 1:18). By John ζωῆς of life, is often used in order to characterize the word which accompanies it. Thus, crown of life (Rev 2:10); water of life (Rev 21:6); book of life (Rev 3:5); bread of life (Joh 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, Joh 6:68; Act 5:20. Compare Tit 1:2, Tit 1:3.
Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with Joh 1:1, Joh 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”