Ա Յովհաննէս / 1 John - 1 |

Text:
< PreviousԱ Յովհաննէս - 1 1 John - 1Next >


jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Առաջին Թղթոյն Յովհաննու

Քանզի եւ Յովհաննէս որ զԱւետարանն գրեաց, նա՝ եւ զայս առաքէ թուղթ. յիշատակելով զհաւատացեալսն ՚ի Տէր։ Եւ յառաջագոյն իբրեւ յԱւետարանին՝ ա՛յսպէս եւ ՚ի թուղթս այս աստուածաբանէ վասն Բանին, ցուցանելով զնա միշտ լինել ընդ Աստուծոյ. եւ ուսուցանէ զՀայր լոյս գոլ, զի այսպէս գիտիցեմք եւ զԲանն՝ լոյս փառաց ՚ի նմանէ լինել։ Աստուածաբանէ եւ պատմէ՝ մի՛ նոր լինել զխորհուրդս զոր առ մեզ. այլ իսկզբանէ եւ միշտ լինել զնա։ Եւ այժմ երեւեալ Տերամբ, որ է կեանք յաւիտենականք եւ Աստուած ճշմարիտ. եւ զպատճառս իւրոյ գալստեանն եւ երեւման եդեալ՝ ասէ լինել զայս յաղագս աւարելոյ զգործս Սատանայի, եւ ազատելոյ զմեզ ՚ի մահուանէ. գիտել մեզ զՀայր եւ զՈրդի նորա զՏէրն մեր Յիսուս Քրիստոս։ Գրէ առ ամենայն հասակս, առ մանկունս, առ երիտասարդս, առ ծերս, թէ Աստուած գիտելի եղեւ. այսուհետեւ սատանայական ներգործութիւնն յաղթեալ լինի՝ խափանելով մահու. ապա աստանօր ամենայն թղթովս յաղագս սիրոյ ուսուցանէ, կամելով մեզ զմիմեանս սիրել. եւ ցուցանէ թէ զմիմեանս սիրելն բարւոք է. վասն զի եւ Քրիստոս սիրեաց զմեզ։ Պատմէ յաղագս զանազան երկիւղի եւ սիրոյ, եւ որդւոցն Աստուծոյ եւ որդւոց Սատանայի. եւ յաղագս մեղաց որ մահո՛ւ չափ են, եւ որ ո՛չ այնպէս. եւ զզանազանութիւն ոգւոց՝ այնու բաժանէ, թէ ո՛ր ոգի առ ՚ի յԱստուծոյ է, եւ ո՛ր ՚ի մոլորութենէ. եւ յո՞րժամ ճանաչեմք որդիս Աստուծոյ գոլ զմեզ, եւ յո՞րժամ Սատանայի. եւ յաղագս ո՛ր մեղաց պարտ է մեզ աղօթս առնել ՚ի վերայ մեղուցելոյն, եւ յաղագս որո՛յ ո՛չ է պատշաճ աղօթս առնել. եւ զի որ ո՛չ սիրէ զընկերն, ո՛չ է ՚ի սուրբ կոչմանն, եւ ո՛չ կարասցէ ասել թէ Քրիստոսի է։ Ցուցանէ եւ զմիութիւն Որդւոյ ընդ Հօր. եւ թէ որ ուրացեալ է զՈրդի, եւ ո՛չ զՀայր ունի։ Դատէ եւ ՚ի թուղթս յայս ասելով եւ զիւրական Նեռինսն լինել, թէ որ ասէ՝ թէ ո՛չ է Յիսուս Քրիստոս Որդի Աստուծոյ, յայտնի ցուցանէ թէ սուտ է կատարեալ։ Խրատէ թղթովս՝ մի՛ տրտմել հաւատացելոց ՚ի Տէր, եւ թէ ատեսցին յաշխարհէ, այլ խնդալ մանաւանդ. զի ատելութիւն աշխարհիս ցուցանէ զհաւատացեալսն ելեալ յաշխարհէ, եւ եղեալ այնուհետեւ յերկնից արքայութիւնն։ Եւ ՚ի կատարումն թղթոյս՝ դարձեալ յիշատակէ ասելով, թէ Որդին Աստուծոյ կեանք է յաւիտենական եւ Աստուած ճշմարիտ, եւ զի զնա ծառայեսցուք, եւ նմա սպասեսցուք, եւ պահեսցուք զանձինս ՚ի կռոց։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Первое Соборное послание св. Апостола и евангелиста Иоанна Богослова не имеет имени писателя ни в заглавии, ни в тексте, лишь в первых стихах послания писатель непрямо дает знать о себе, как свидетель и очевидец событий земной жизни Господа Иисуса Христа (I:1-3). Тем не менее, мысль о происхождении послания от пера Апостола и евангелиста Иоанна Богослова составляет твердое убеждение Церкви. Блаженный Феофилакт вслед за св. Афанасием Великим ("Синопсис") говорит: "Тот же Иоанн, который написал Евангелие, писал и это послание с целью утвердить тех, которые уже уверовали в Господа. И как в Евангелии, так и в настоящем послании прежде всего богословствует о Слове, показывает, что оно всегда в Боге, и учит, что Отец есть свет, чтобы мы и отсюда познали, что Слово есть как бы отблеск Его". Вся христианская древность согласно признавала это послание писанием Апостола и евангелиста Иоанна: по свидетельству Евсевия, "из посланий Иоанна, кроме Евангелия, как нынешние, так и древние христиане признают, без всяких споров, и первое его послание" (Церк. Ист. 3:24). Уже св. Поликарп Смирнский, муж апостольский, ученик Апостола Иоанна ("Послан, к Флп" гл. VII) приводит одно место (IV:3) из первого послания св. Иоанна. Столь же древний муж, Папий Иеропольский, по свидетельству Евсевия (Церк. Ист. 3:39), пользовался и первым посланием Иоанновым, как и первым посланием Ап. Петра. И св. Ириней Лионский, по свидетельству Евсевия же (Ц. И. 5:8), в своем сочинении "Против ересей" приводит много свидетельств из первого послания Ап. Иоанна (именно в кн. 3:15, 5: он приводит 1Ин. 2:18-22, а в 3:15, 8-1; Ин 4:1-3; V:1). Свидетельство этих трех древних мужей, примыкающих по времени прямо к апостольскому веку, особенно важно, подтверждая изначальность веры Церкви в каноническое достоинство послания.

Из II века несомненно знакомство с посланием Ап. Иоанна - св. Иустина Мученика ("Разговор с Трифоном", гл. CXXIII, см. 1Ин. 3:1), автора "Послания к Диогнету" (гл. II, см. 1Ин. 4:9-10). К концу II-го же века или к первой половине III века относятся важные и авторитетные свидетельства общепризнанного канонического достоинства первого послания Иоанна - т. н. Мураториева канона, Сирского перевода новозаветных священных книг Пешито и древне-латинского перевода. Подобные же свидетельства о подлинности и каноничности послания встречаются у Климента Александрийского (Стром. II, см. 1Ин. 5:16), у Тертуллиана (Adv. Рrax. с. 15: 1Ин. 1:1), у Оригена (Евсев. Ц. И. 6:24) Дионисия Александрийского (у Евсев. Ц. И. 7:25) и др. Вообще из приведенных свидетельств очевидно, что каноническое достоинство и подлинность первого послания Иоанна были общепризнаны и никаким сомнениям и оспариваниям не подвергались. И все внутренние признаки послания, все характерные черты его содержания, тона и изложения убедительно свидетельствуют о принадлежности послания тому же великому апостолу любви и возвышенного христианского созерцания, которым написано и четвертое Евангелие. И в послании, как в Евангелии, причисляет себя к самовидцам Слова, и все содержание послания проникнуто живым воспоминанием о данном Спасителем примере христианам всею жизнью Своею земною (II:6; 3:3, 5, 7; 4:17), о Его слове и заповедях (I:5; 3:23; 4:21), о событиях при Его крещении и крестной смерти (V:6). В послании веет тот же дух любви и вместе огненной ревности по славе Божией и чистоте Богопочтения, та же глубина и сила чувства, тот же образ и характер представления и изложения, что и в Евангелии. Эта внутренняя близость и родство содержания послания и Евангелия св. Иоанна хорошо были подмечены и оценены в смысле доказательства подлинности еще в древности, напр., св. Дионисием Александрийским в III в. "Евангелие (Иоанна) и послание, говорит он, согласны между собою и одинаково начинаются; первое говорит: вначале бе Слово, последнее: еже бе исперва; в том сказано: и Слово плоть бысть, и вселися в ны, и видехом славу Его, славу яко единародного от Отца (Ин 1:14), то же и в этом, с небольшим лишь изменением: еже слышахом, еже видехом очима нашима, еже узрехом и руки наша осязаша, о Словеси животным, и живот явися... (1Ин. 1:1-2). Иоанн верен себе и не отступает от своей цели; он раскрывает все в одинаковых периодах и теми же словами. Приведем вкратце некоторые из них. Внимательный читатель в каждой из упомянутых книг часто встретит слова: жизнь, свет, прехождение тьмы, непрестанно будет видеть: истина, благодать, радость, плоть и кровь Господа, суд, оставление грехов, любовь Божия к нам, заповедь о взаимной нашей любви, и о том, что должно соблюдать все заповеди, также осуждение мира, диавола, антихриста, обетование Святого Духа, сыноположение Божие, во всем требуемую в нас веру, везде Отца и Сына. Вообще, при непрерывном внимании к отличительным, невольно представляется одинаковый образ Евангелия и послания" (у Евсевия, Церк. Истор. 7:25).

Если же некоторые западные библеисты нового времени в обличаемых первым посланием Иоанна лжеучителях видели гностиков II века и на этом основании отрицали подлинность послания, принадлежность его I веку и св. апостолу любви, то, конечно, верно, что законченной и вполне развитой вид гностические учения получили лишь во II-м веке, но зерна и начатки гностических заблуждений возникли еще в век апостольский. "И как заблуждение, которое опровергает писатель послания, различно от гностистической и докетической ереси II века, так отличен и способ полемики: не против частностей учения и личностей еретиков, как это характерно для позднейшей полемики, направляет послание писатель его; но против всеобщих и принципиальных положений, против зарождающегося антихристианства он выставляет всеобщие и принципиальные положения христианства" (проф. Н. И. Сагарда).

Что касается времени написания послания, то положительных исторических свидетельств нет, как и в самом послании нет прямых указаний о времени его происхождения. Все-таки в содержании послания есть косвенные данные, по которым происхождение послания следует отнести к позднему времени жизни Апостола или к последним годам века апостольского. В своем послании Ап. Иоанн делает предметом своих забот не основание и первоначальное устроение церковных христианских общин, а лишь напоминание и утверждение в той вечной истине христианской, которую они давно услышали, познали и имеют, как благодатное "помазание" (II:20, 27). По-видимому, ко времени написания послания христианские общины Малой Азии, к которым первее всего было направлено послание, давно уже получили церковную организацию и в них рядом с вымиравшими членами первого поколения были и такие, которые уже родились и выросли в христианстве (II:13-14). В пользу позднего происхождения послания говорит и отражающийся в нем внутренний рост Церкви, по-видимому, выходящий далеко за пределы деятельности Ап. Павла. Иудейские споры, наполняющие всю историю Деяний Апостольских и все послания Ап. Павла, не нашли никакого отражения в послании: здесь нет и намека на какую-либо борьбу защитников Закона и Евангелия, на прения об обрезании и т. п. Иудейство и язычество не выступают, как самостоятельные, враждебные христианству, величины; они скорее объединились в общей вражде к нему, образовавши боговраждебное начало "мира" (kosmoV, космоса). Зато в недрах самой христианской общины новые враги-лжеучители, извращавшие основной догмат христианства - Боговоплощение - и совершенно ясно обнаружившие полную свою противоположность учению и жизни истинной Церкви Христовой, хотя они и вышли из недр ее (II:19). Такая глубокая перемена в характере вероучительных предметов и споров и вообще в состоянии Церкви требует для своего объяснения едва ли не целых десятилетий от деятельности Ап. Павла до написания послания. Ввиду отмеченного уже близкого родства послания и Четвертого Евангелия обыкновенно считают послание или как бы рекомендательным письмом к Евангелию - своего рода prolegomena к Евангелию, или же второю, так сказать, практическою или полемическою частью Евангелия. В том и другом случае очевидна близость послания к Евангелию и по времени написания. Традиция церковная довольно согласно относит написание обоих Священных Писаний св. Апостола ко времени после возвращения его из ссылки с острова Патмоса, в царствование Домициана. Таким образом, конец I века христианского, годы 97-99-й, могут считаться хронологическою датою происхождения первого послания св. Ап. Иоанна. И так как все последние годы Апостол Иоанн провел в Малой Азии, частнее - в городе Ефесе, то именно этот город может считаться местом написания послания. Ближайшим же побуждением написания послания, адресованного к малоазийским христианам, близко известным св. Апостолу любви по его многолетнему пребыванию среди них и руководству их по смерти Апостолов Петра и Павла, - было желание Ап. Иоанна предостеречь христиан от лжеучителей (см., напр., II:19-22; IV:1-3), искажавших, как видно из послания, учение о Божестве и воплощении Господа Иисуса Христа, о блаженстве единения с Богом и Христом (II:22; IV:2, 3; I:6-7; II:2, 3, 12-17: и др.). Посему общий характер послания - увещательный и обличительный, хотя прямой полемики в нем не заключается: возвышаясь своею мыслию над временными обстоятельствами, давшими повод к написанию, Апостол здесь, как и в Евангелии, более всего имеет вечные потребности членов Церкви Христовой, утверждая в них веру в Иисуса Христа, как истинного Сына Божия, истинного Бога и истинного человека, и через то открывая всем путь вечной жизни (1Ин. 5:13, 20; см. Ин ХХ:31).

О первом послании св. Апостола и евангелиста Иоанна Богослова на русском языке можно читать: 1) у г. Ф. Яковлева - Апостолы. Очерк жизни и учения святого Апостола и евангелиста Иоанна Богослова в Евангелии, трех посланиях и Апокалипсисе. Вып. II. Москва, 1860; 2) у прот. А. Полотебнова - Соборные послания Апостола любви I, II, III. На слав. и русск., с предисловием и объяснительными примечаниями. Москва 1875; 3) в статьях г. И. Успенского: Вопрос о пребывании св. Апостола Иоанна Богослова в Малой Азии, Христ. чтен. 1879, I, 3, 279, и Деятельность св. Апостола Иоанна Богослова в Малой Азии, там же, II, 245; 4) у Преосвящ. епископа Михаила - "Толковый Апостол" II. Киев 1905, с. 305: гл. Есть и две специальных монографии а) проф. прот. Д. И. Богдашевского - "Лжеучители, обличаемые в первом послании Ап. Иоанна". Киев 1890, и б) проф. В. И. Сагарды - "Первое Соборное послание святого Апостола и евангелиста Иоанна Богослова. Исагогико-экзегетическое исследование. Полтава. 1903.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THOUGH the continued tradition of the church attests that this epistle came from John the apostle, yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem that the penman was one of the apostolical college by the sensible palpable assurance he had of the truth of the Mediator's person in his human nature: That 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, v. 1. Here he takes notice of the evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present when the Lord came on the same day in which he arose from the dead, and showed them his hands and his side, John xx. 20. But, that we may be assured which apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, but will adjudge this epistle to the writer of that gospel that bears the name of the apostle John. They wonderfully agree in the titles and characters of the Redeemer: The Word, the Life, the Light; his name was the Word of God. Compare ch. i. 1 and v. 7 with John i. 1 and Rev. xix. 13. They agree in the commendation of God's love to us (ch. iii. 1 and ch. iv. 9; John iii. 16), and in speaking of our regeneration, or being born of God, ch. iii. 9; iv. 7; and v. 1; John iii. 5, 6. Lastly (to add no more instances, which may be easily seen in comparing this epistle with that gospel), they agree in the allusion to, or application of, that passage in that gospel which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side: This is he that came by water and blood, ch. v. 6. Thus the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or penman as that ascribed to John plainly does. There (viz. ch. xxi. 24) the sacred historian thus notifies himself: This is the disciple that testifieth of these things and wrote these things; and we know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked, What shall this man do? And concerning whom the Lord answered, If I will that he tarry till I come, what is that to thee? (v. 22). And who (v. 20) is described by these three characters:-- 1. That he is the disciple whom Jesus loved, the Lord's peculiar friend. 2. That he also leaned on his breast at supper. 3. That he said unto him, Lord, who is he that betrayeth thee? As sure then as it is that that disciple was John, so sure may the church be that that gospel and this epistle came from the beloved John.

The epistle is styled general, as being not inscribed to any particular church; it is, as a circular letter (or visitation charge), sent to divers churches (some say of Parthia), in order to confirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines concerning his person and office, against seducers; and to instigate them to adorn that doctrine by love to God and man, and particularly to each other, as being descended from God, united by the same head, and travelling towards the same eternal life.

Evidence given concerning Christ's person and excellency, ver. 1, 2. The knowledge thereof gives us communion with God and Christ (ver. 3), and joy, ver. 4. A description of God, ver. 5. How we are thereupon to walk, ver. 6. The benefit of such walking, ver. 7. The way to forgiveness, ver. 9. The evil of denying our sin, ver. 8-10.
Adam Clarke: Commentary on the Bible - 1831
Preface to the First Epistle of John
As the author of this epistle is the same who wrote the gospel, I need not detain the reader with any particulars of his life, having taken up the subject pretty much at large in my preface to his gospel, to which I must refer for that species of information.
Two questions have been urged relative to this epistle, which are very difficult to be solved:
1. When was it written?
2. To whom was it sent?
The precise year it is impossible to determine; but it was probably written before the destruction of Jerusalem; and perhaps about the year 68 or 69, though some think not before 80. The second question Michaelis answers thus: -
"This question is still more difficult to decide than the preceding. In the Latin version it was formerly called The Epistle of St. John to the Parthians; and this title was adopted by some of the ancient fathers, and in modern times has been defended by Grotius. But if St. John had intended this epistle for the use of the Parthians, he would hardly have written it in Greek, but would have used either the language of the country, or, if he was unacquainted with it, would have written at least in Syriac, which was the language of the learned in the Parthian empire, and especially of the Christians. We know, from the history of Manes, that even the learned in that country were for the most part unacquainted with the Greek language; for to Manes, though he united literature with genius, his adversaries objected that he understood only the barbarous Syriac. That a Grecian book would not have been understood in the Parthian empire, appears from what Josephus says in the preface to his History of the Jewish War, where he declares that a work intended for Parthian Jews must be written, not in Greek, but Hebrew. However, it is worth while to examine whence the superscription 'ad Parthos' took its rise. Whiston conjectures that an ancient Greek superscription of this epistle was προς παρθενους, (to virgins), because this epistle is chiefly addressed to uncorrupted Christians, and that this title was falsely copied προς Παρθαυς, whence was derived the Latin superscription, 'ad Parthos.' But this conjecture is without foundation; for since the faithful are not called in a single instance throughout the whole epistle by the name of παρθενους, it is very improbable that the title προς παρθενους was ever affixed to it. I would rather suppose, therefore, that the frequent use in this epistle of the words 'light' and 'darkness,' which occur in the Persian philosophy, and on the same occasions as those on which St. John has used them, gave rise to the opinion that St. John wrote it with a view of correcting the abuses of the Persian philosophy; whence it was inferred that he designed it for the use of the Christians in the Parthian empire. That St. John really designed his epistle as a warning to those Christians who were in danger of being infected with Zoroastrian principles, is very probable, though the language of the epistle will not permit us to place St. John's readers in a country to the east of the Euphrates.
"Lampe, who appeals to Theodoret, contends that it, was not designed for any particular community, but that it was written for the use of Christians of every denomination; and this is really the most probable opinions since the epistle contains no reference to any individual Church. The only difficulty attending this opinion lies in the name 'epistle,' because the frequent use in an epistle of the terms 'light and darkness,' taken in the Persian sense of these words, seems to imply that it was written to persons of a particular description. But if we call it a treatise, this difficulty will cease; and in fact, the name 'epistle' is improperly applied to it, since it has nothing which entitles it to this appellation. It does not begin with the salutation which is used in Greek epistles, and with which St. John himself begins his two last epistles; nor does it contain any salutations, though they are found in almost all the epistles of the apostles. It is true that St. John addresses his readers in the second person; but this mode of writing is frequently adopted in books, and especially in prefaces: for instance, in Wolfe's Elements of Mathematics, the reader is addressed throughout in the second person, I therefore consider that which is commonly called the First Epistle of St. John as a book or treatise, in which the apostle declared to the whole world his disapprobation of the doctrines maintained by Cerinthus and the Gnostics. However, as I do not think it worth while to dispute about words, I have retained the usual title, and have called it the First Epistle of St. John.
"That the design of this epistle was to combat the doctrine delivered by certain false teachers, appears from Jo1 2:18-26; Jo1 3:7; Jo1 4:1-3 : and what this false doctrine was may be inferred from the counter doctrine delivered by St. John, Jo1 5:1-6. The apostle here asserts that Jesus is the Christ,' and that he was the Christ, 'not by water only, but by water and blood.' Now these words, which are not in themselves very intelligible, become perfectly clear if we consider them as opposed to the doctrine of Cerinthus, who asserted that Jesus was by birth a mere man; but that the Aeon, Christ, descended on him at his baptism, and left him before his death. But if what St. John says, Jo1 5:1-6, was opposed to Cerinthus, the Antichrists of whom he speaks, Jo1 2:18, Jo1 2:19, and who, according to Jo1 2:22, denied that Jesus was the Christ, as also the false prophets, mentioned Jo1 4:1, Jo1 4:3, must be Cerinthians, or at least Gnostics. That they were neither Jews nor heathens may be inferred from Jo1 2:19, where St. John says, 'They went out from us.' Farther, he describes them, Jo1 2:18, as persons who had lately appeared in the world. But this description suits neither Jews nor heathens, who, when this epistle was written, had not lately begun to deny that Jesus was the Christ. Lastly, in the same verse, he describes them as tokens of the last time, saying, 'As ye have heard that Antichrist shall come, even now there are many Antichrists, whereby we know that it is the last time.' But this inference could not be drawn from the refusal of the Jews to acknowledge that Jesus was the Messiah. Now, as soon as we perceive that the position, 'Jesus is the Christ,' is a counter position against Cerinthus, we may infer, as I have already observed, that the Antichrists who denied that Jesus was the Christ, or who denied that Christ had appeared in the flesh, were Cerinthians; or perhaps the latter were Docetes. It is, therefore, highly probable that the whole epistle, which in various places discovers an opposition to false teachers, was written against Cerinthians, or at least against Gnostics and Magi. A proposition can never be completely understood, unless we know the author's design in delivering it. For instance, 'God is light, and in him is no darkness,' appears to contain a tautology, if we consider it as a detached dogma; and if it be considered as an admonitory proposition, it may be thought to contain a severe reproof; but if we regard it in a polemical view, it will present itself under a very different form. This epistle abounds with exhortations; but no man who wishes to understand it will be satisfied without asking the following questions: Why did St. John give these admonitions? Why has he so frequently repeated them? Why has he admonished, if he thought admonition necessary, merely in general terms, to holiness and brotherly love? And why has he not sometimes descended to particulars, as other apostles have done? An answer to these questions will throw great light on the epistle; and this light I will endeavor to procure for the reader, by pointing out the several propositions which, in my opinion, are laid down in opposition to Gnostic errors.
"1. In the first chapter the four first verses are opposed to the following assertion of the Gnostics: 'That the apostles did not deliver the doctrine of Jesus as they had received it, but made additions to it, especially in the commandments which were termed legal; whereof they themselves (the Gnostics) retained the genuine and uncorrupted mystery.' St. John therefore says: 'That he declared that which was from the beginning, which he himself had seen and heard;' that is, that he taught the doctrine of Christ as it was originally delivered, as he had heard it from Christ's own mouth, whose person he had seen and felt; and that he made no additions of his own, but only reported as a faithful witness. In like manner he appeals, Jo1 2:13, Jo1 2:14, to the elder Christians, whom he calls fathers, 'because they knew him who was from the beginning;' that is, because they knew how Christ had taught from the beginning; and Jo1 2:24, he says: 'Let that abide in you which ye have heard from the beginning.' Farther he says, Jo1 2:7 : 'Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning.' In the next verse he adds: 'Again a new commandment I write unto you, which thing is true in him and in you, because the darkness is past, and the light now shineth.' Now Christ himself had given his disciples a commandment which he called a new commandment, and this was, 'that they should love one another.' The term 'new commandment,' therefore, St. John borrowed from Christ; but in the present instance he appears to have applied it to a different subject, because the special command which Christ gave to his disciples, that they should love one another, and which he called a new commandment, could not well be called an old commandment, being very different from the general commandment, that we should love our neighbor. St. John, therefore, very probably meant that the commandment of love and sanctification was no new commandment, as the Gnostics contended, but the old commandment which the Christians had heard from the beginning. It was, indeed, become a new commandment, in consequence of the false doctrines which then prevailed; or rather, it appeared to be so, because the Gnostics had endeavored to banish it from their system of theology. But whether a new or an old commandment, St. John thought proper to enforce it.
"2. The Gnostics, who contended that those commandments which were legal were not given by Christ, but were added by the apostles without his authority, counteracted, by so doing, the whole doctrine of sanctification. St. John, therefore, devotes the greatest part of his epistle to the confirmation and enforcement of this doctrine. In Jo1 1:5, Jo1 1:7, he asserts, as a principal part of the message which he had heard from Christ, that no one who does not walk in the light has fellowship with God. In the three following verses he limits this proposition in such a manner as was necessary in arguing with an adversary; and Jo1 2:1, Jo1 2:2, he removes the objection, that, according to his doctrine, a Christian who was guilty of wilful sins lost thereby all hopes of salvation. He then maintains, Jo1 2:3-5, and apparently in allusion to the word γνωσις, knowledge, the favourite term of the Gnostics, that he who boasted of profound knowledge, and at the same time rejected the commandments of Christ, had not a real but only a pretended knowledge; and that in him only the love of God is perfected, τετελειωται, who keeps God's word. The expression τετελειωται is a term which was used in the schools of the philosophers, and applied to the scholars called esoterici, who had made a considerable progress in the inner school. Now the Gnostics were, in their own opinion, scholars of this description; but since they, whose imaginary system of theology annuls the commands of God, are so far from being perfect that they are not even beginners in the science, St. John very properly refuses to admit their pretensions, and opposes to them others who were perfect in a different way, and who were more justly entitled to the appellation. With respect to the expressions, 'keeping the commandments of God,' or 'not keeping his commandments,' it must be observed that, when used in a polemical work, they denote, not merely the observance or violation of God's commands in our own practice, but the teaching of others that they are to be observed or rejected. What St. John says, Jo1 2:7, Jo1 2:8, has been already explained in the preceding paragraph.
"The whole of the third chapter, and part of the fourth, is devoted to the doctrine of sanctification, on which I have to make the following remarks. When St. John says, Jo1 3:7, 'Let no man deceive you; he who doeth righteousness is righteous,' he probably intends, not merely to deliver a precept, but to oppose the doctrine of those who asserted that a man, though he sinned, might be righteous in respect to his spiritual soul, because sin proceeded only from the material body. A similar observation may be applied to Jo1 3:4 : 'Whosoever committeth sin transgresseth also the law;' which, considered by itself, appears to be an identical proposition; but when considered as an assertion opposed to the Gnostics, it is far from being superfluous, because, evident as it appears to be, they virtually denied it. From the passage above quoted from the works of Irenaeus, we have seen that they rejected the legal commandments as parts of the Christian religion which were not warranted by the authority of Christ; consequently, they denied that sin was a transgression of the law. Farther, it was consistent with their principles to regard sins as diseases; for they believed in a metempsychosis, and imagined that the souls of men were confined in their present bodies as in a prison, and as a punishment for having offended in the region above. According to this system, the violent and irregular passions of anger, hatred, etc., were tortures for the soul; they were diseases, but not punishable transgressions of the law. I will not assert that all who believed in a transmigration of souls argued in this manner, but some of them certainly did so; and against these it was not superfluous to write, 'Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law.'
"The love of the brethren, which St. John enforced as a chief commandment, is generally understood of that special love which Christ commanded his disciples to have towards each other. But I rather think that St. John means the love of our neighbor in general, which Christ commanded, as comprehending the half of the law; for this general love St. John might very properly call the love of our brother, since God has created us all, and is our common Father. Besides, as St. John calls Cain, Abel's brother, he could not intend to signify by this term a person of the same religious sentiments. Nor would it have been consistent with candour to have censured the Gnostics for not having Christian brotherly love towards St. John and other true believers, for in this particular sense they were not brethren; and St. John himself, in his second epistle, Jo2 1:10, forbids the exercise of Christian brotherly love towards those who teach false doctrines. I believe, therefore, that the brotherly love of which St. John speaks in the third chapter of this epistle, is not confined to that special love which we owe to those who are allied to us by religion, but denotes the love of our neighbor in general. Nor do I except even Jo1 3:16, where some think that St. John would require too much, if he meant brotherly love in general, or charity toward all men. But are there not certain cases in which it is our duty to hazard and even sacrifice our lives, in order to rescue our neighbor! Is not this duty performed by the soldier? And is it not performed by him who visits those who are infected with contagious diseases? It is true that this is not a duty which every man owes in all cases to his neighbor; but then, on the other hand, is it not a duty which every man owes to his spiritual brother? Nor was it St. John's design so much to enforce this duty, and to recommend the exercise of it, as to argue from the acknowledgment of this duty in certain cases, to the necessity of performing the less painful duty of supporting our brethren in distress, by a participation of our temporal possessions. But though I believe that in the third chapter St. John speaks of the love of our neighbor in general, I do not mean to affirm that he nowhere understands that special love which Christians owe one to another, of which we meet with an instance in Jo1 5:1, Jo1 5:2.
"3. With respect to the moral conduct of the Gnostics, against whom St. John wrote, we may infer, therefore, that the apostle found more reason to censure them for their want of charity toward their neighbors, than for dissoluteness or debauchery. This want of charity they probably displayed by a hatred of the true believers.
"What St. John says, Jo1 5:3, that 'God's commandments are not grievous,' appears in the clearest light when we consider it as opposed to the Gnostics, to whom the Divine commandments, as delivered by the apostles, appeared to be too legal.
"St. John declares, Jo1 1:5, as the message which he had heard from Christ, that 'God is light, and in him is no darkness at all.' Now if this proposition had been then as generally admitted as it is at present, there could have been no necessity for declaring it at the very beginning of the epistle, with so much energy, to be the grand message of Christ. We may reasonably infer, therefore, that it was opposed to certain persons who delivered a contrary doctrine. Farther, the words 'light' and 'darkness,' which are here applied to the Deity in a manner which is not usual in the Bible, remind us of the technical terms used by the Persian Magi, and afterwards by the Manicheans. It is true that in the Bible we meet with the expressions 'works of the light,' 'children of the light,' 'to walk in the light,' and others of the same kind; but in these instances the term 'light' is not synonymous with 'holiness;' works of the light denoting nothing more than works which no man need be ashamed to perform openly, and in the face of the whole world. This explanation of the word 'light' is inapplicable in the proposition 'God is light;' because there would be an impropriety in representing God either as fearing or not fearing to act in the face of the whole world. St. John, therefore, uses the term 'light' as equivalent to holiness.
"Now, the Gnostics admitted that the supreme Being was perfectly holy and pure light; but they denied that the supreme Being was the God whom the Jews and the Christians worshipped. For the Jews and the Christians worshipped the Creator of the world; and the Gnostics asserted that the Creator of the world was either a spirit of darkness, or, if he was a spirit of light, that he was not free from darkness.
"From Jo1 2:23, where St. John says, that 'he who denies the Son, rejects also the Father,' it appears that his adversaries did not deny the Father in positive terms, since the apostle argues only that they virtually did so by denying the Son. Now, the Gnostics did not positively deny the Father of Christ, whom they allowed to be the supreme Being, but then they did not allow that he was the Creator. The terms, therefore, 'God' and the 'Father of Christ,' though they denote in reality the same person, must not be considered as having precisely the same import; since the adversaries of St. John admitted that the Father of Christ was the supreme Being, and pure light; but denied that the Creator, who is in fact God, was light without darkness.
"4. In some places, especially Jo1 4:2, Jo1 4:3, St. John opposes false teachers of another description, namely, those who denied that Christ was come in the flesh. Now they who denied this were not Cerinthians, but another kind of Gnostics, called Docetes. For as, on the one hand, Cerinthus maintained that Jesus was a mere and therefore real man, the Docetes on the other hand contended that he was an incorporeal phantom, in which the Aeon, Christ, or Divine nature, presented itself to mankind. Jo1 1:1 : 'Our hands have handled,' appears likewise to be opposed to this error of the Docetes.
"The doctrines which St. John has delivered in this epistle he has not supported, either by arguments drawn from reason, or by quotations from the Old Testament; for neither of them are necessary, since the bare assertion of an apostle of Christ is sufficient authority. It is true that, in one respect, this epistle has less energy than St. John's gospel, because in his gospel he warrants his doctrines by the speeches of Christ. But then, on the other hand, St. John declares in this epistle, Jo1 3:24; Jo1 4:4; Jo1 5:14, Jo1 5:16, that God sent his Spirit to the apostolic Church, and heard their prayers. And it is evident that St. John alludes to the extraordinary gifts of the Holy Ghost, and to the miraculous powers obtained by prayer.
"The close of this epistle, 'Keep yourselves from idols,' has no immediate connection with the preceding discourse. I am therefore in doubt whether St; John meant to warn his readers against taking part in heathen sacrifices, which was allowed by these Gnostics, who are called Nicolaitans in the Apocalypse; or whether he meant to describe the system of the Gnostics in general as a system of idolatry, which in fact it was."
Dr. Macknight has some judicious observations on the authenticity of this epistle, from the similarity of the style to that of the gospel of John.
"The authenticity of any ancient writing is established, first, by the testimony of contemporary and succeeding authors, whose works have come down to us, and who speak of that writing as known to be the work of the person whose name it bears. Secondly, by the suitableness of the things contained in such writing to the character and circumstances of its supposed author, and by the similarity of its style to the style of the other acknowledged writings of that author. The former of these proofs is called the external evidence of the authenticity of a writing; The latter, its internal evidence. When these two kinds of evidence are found accompanying any writing, they render its genuineness indubitable.
"The external evidence of the authenticity of John's first epistle has been amply detailed by Dr. Lardner, who shows that the earliest and best Christian writers have all, with one consent, and without any hesitation, ascribed the first epistle to him. And their testimony is confirmed by this circumstance, that the Syriac translator, who omitted the Second Epistle of Peter, the Second and Third Epistles of John, and the Epistle of Jude, because some doubts were entertained concerning them in the first age, or perhaps because they had not come to his knowledge, has translated John's first epistle, as an apostolical writing of which there never was any doubt in that or in any other Christian Church.
"In this preface, therefore, we shall state the internal evidence of the authenticity of John's first epistle, by showing, first, that, in respect of its matter, and, secondly, in respect of its style, it is perfectly suitable to the character and circumstances of its supposed author. In respect of the matter or subject of the epistle under consideration, the writer of it has discovered himself to be John the apostle, by introducing a number of sentiments and expressions found in the gospel, which all Christians from the beginning have acknowledged to be the work of John the apostle.
Epistle Gospel Jo1 1:1. That which was from the beginning - ὁ εθεασαμεθα, which we have contemplated, concerning the living Word. Joh 1:1. In the beginning was the Word:
Joh 1:14; And εθεασαμεθα, we beheld his glory:
Joh 1:4; In him was light:
Joh 1:14; The Word was made flesh. Jo1 2:5. Whosoever keepeth his word truly, in that man the love of God is perfected. Joh 14:23. If a man love me he will keep my words, and my Father will love him. Jo1 2:6. He who saith he abideth in him, ought himself also so to walk, even as he walked. See Jo1 3:24; Jo1 4:13-16. Joh 15:4. Abide in me, and I in you. As the branch cannot bring forth fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. Jo1 2:8. I write to you a new commandment.
Jo1 3:11. This is the message which ye heard from the beginning, that ye should love one another. Joh 13:34. A new commandment I give unto you, That ye love one another, as I have loved you. Jo1 2:8. The darkness passeth away, and the light which is true now shineth. Joh 1:5. The light shineth in darkness.
Joh 1:9. That was the true light. Jo1 2:10. Abideth in the light, and there is no stumbling block to him. Joh 11:10. If a man walk in the night he stumbleth, because there is no light in him. Jo1 2:13. Young children, I write to you, because ye have known the Father.
Jo1 2:14. Because ye have known him from the beginning. Joh 17:3. This is the eternal life, that they might know thee, the only true God, And Jesus Christ, whom thou hast sent. Jo1 3:7-9. Every one who worketh righteousness is begotten of God. See also Jo1 5:1. Joh 3:3. Except a man be begotten again,
Joh 3:5; Except a man be begotten of water and of the Spirit. Jo1 3:1. Behold how great love the Father hath bestowed on us, that we should be called the sons of God! Joh 1:12. To them he gave power to become the sons of God, even to them who believe on his name. Jo1 3:2. We shall be like him, for we shall see him as he is. Joh 17:24. Be with me where I am, that they may behold my glory. Jo1 3:8. He who worketh sin is of the devil; for the devil sinneth from the beginning. Joh 8:44. Ye are of your father the devil; he was a murderer from the beginning. Jo1 3:13. Do not wonder, my brethren, that the world hateth you. Joh 15:20. If they have persecuted me, they will also persecute you. Jo1 4:9. By this the love of God was manifested, that God sent his Son, the only begotten, into the world, that we might live through him. Joh 3:16. God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish, but have eternal life. Jo1 4:12. No man hath seen God at any time. Joh 1:18. No man hath seen God at any time. Jo1 5:13. These things I have written to you, who believe on the name of the Son of God, that ye may know that ye have eternal life; and that ye may believe in the name of the Son of God. Joh 20:31. These things are written that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name. Jo1 5:14. If we ask any thing according to his will, he heareth us. Joh 14:14. If ye shall ask any thing in my name, I will do it. Jo1 5:20. The Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Joh 17:2. Thou hast given him power over all flesh, that he might give eternal life to as many as thou hast given him.
Joh 17:3 : And this is the eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.
"From the above comparison of the first epistle of John with his gospel, there appears such an exact agreement of sentiment in the two writings, that no reader who is capable of discerning what is peculiar in an author's turn of thinking, can entertain the least doubt of their being the productions of one and the same writer. Farther, since John has not mentioned his own name in his gospel, the want of his name in the epistle is no proof that it was not written by him; but rather a presumption that it is his; especially as he has sufficiently discovered himself to be an apostle, by affirming, in the beginning of the epistle, that he was an eye and an ear witness of the things he has written concerning the living word.
"The style of this epistle being the same with the style of the gospel of John, it is, by that internal mark likewise, denoted to be his writing. In his gospel, John does not content himself with simply affirming or denying a thing; but, to strengthen his affirmation, he denies the contrary. In like manner, to strengthen his denial of a thing, he affirms its contrary. See Joh 1:20; Joh 3:36; Joh 5:22. The same manner of expressing things strongly, is found in this epistle; for example, Jo1 2:4 : 'He who saith, I have known him, and doth not keep his commandments, is a liar, and the truth is not in him.' Jo1 2:27 : 'The same unction teacheth you concerning all things, and is truth, and is no lie.' Jo1 4:2 : 'Every spirit which confesseth that Jesus Christ hath come in the flesh, is from God.' Jo1 4:3 : 'And every spirit which doth not confess that Jesus Christ hath come in the flesh, is not from God.'
"In his gospel likewise, John, to express things emphatically, frequently uses the demonstrative pronoun this. Joh 1:19; Αὑτη· 'This is the testimony.' Joh 3:19; Αὑτη· 'This is the condemnation, that light,' etc. Joh 6:29 : Τουτο· 'This is the work of God.' Joh 6:40 : Τουτο· 'This is the will of him.' Joh 6:50 : Οὑτος· 'This is the bread which cometh down from heaven.' Joh 17:3 : Αὑτη· 'This is the eternal life.' In the epistle the same emphatical manner of expression is found, Jo1 1:5; Jo1 2:25 : 'This is the promise.' Jo1 3:23 : Αὑτη· 'This is the commandment.' Jo1 5:3 : Αὑτη· 'This is the love of God.' Jo1 5:4 : 'This is the victory.' Jo1 5:6 : Οὑτος· 'This is he who came by water.' Jo1 5:14 : Αὑτη· 'This is the boldness which we have with him.'
"Such is the internal evidence on which all Christians, from the beginning, have received the First Epistle of John as really written by him, and of Divine authority, although his name is not mentioned in the inscription, nor in any part of the epistle."
On the term epistle, as applied to this work of St. John, it may be necessary to make a few remarks. There is properly nothing of the epistolary style in this work: it is addressed neither to any particular person, nor to any Church.
The writer does not mention himself either in the beginning or ending; and, although this can be no objection against its authenticity, yet it is some proof that the work was never intended to be considered in the light of an epistle.
1. Is it a tract or dissertation upon the more sublime parts of Christianity.
2. Is it a polemical discourse against heretics, particularly the Gnostics, or some of their teachers, who were disturbing the Churches where John dwelt.
3. Is it a sermon, the subject of which is God's love to man in the mission of Jesus Christ; from which our obligations to love and serve him are particularly inferred.
4. Or is it a collection of Christian aphorisms, made by John himself; and put together as they occurred to his mind, without any intended order or method. Much might be said on all these heads of inquiry; and the issue would be, that the idea of its being an epistle of any kind must be relinquished; and yet epistle is its general denomination through all antiquity.
It is a matter, however, of little importance what its title may be, or to what species of literary composition it belongs; while we know that it is the genuine work of St. John; of the holiest man who ever breathed; of one who was most intimately acquainted with the doctrine and mind of his Lord; of one who was admitted to the closest fellowship with his Savior; and who has treated of the deepest things that can be experienced or comprehended in the Christian life.
As to distinct heads of discourse, it does not appear to me that any were intended by the apostle; he wrote just as the subjects occurred to his mind, or rather as the Holy Spirit gave him utterance; and, although technical order is not here to be expected, yet nothing like disorder or confusion can be found in the whole work.
As Professor Michaelis has considered it in the light of a polemical treatise, written against the Gnostics, and other false teachers of that time, I have thought it right to give his view of the work considered in this light; but as I, in general, pursue another plan of interpretation in the notes, I have inserted his elucidations in the preceding pages of this preface.
On the controverted text of the three heavenly Witnesses I have said what truth and a deep and thorough examination of the subject have obliged me to say. I am satisfied that it is not genuine, though the doctrine in behalf of which it has been originally introduced into the epistle is a doctrine of the highest importance, and most positively revealed in various parts both of the Old and New Testament. The stress which has been laid on the testimony of this text in behalf of the doctrine of the Trinity has done much evil; for when its own authenticity has come to be critically examined, and has been found to rest on no sure foundation, the adversaries of the doctrine itself have thought they had full cause for triumph, and have in effect said, "If this text be to the epistle, and to the doctrine in question, what the sun is in the world, what the heart is in man, and what the needle is in the mariner's compass, then the doctrine is spurious, for the text is a most manifest forgery." I would just observe, that incautious or feeble defences of any doctrine do not affect the doctrine itself but in the view of superficial minds. The proof that this text is an interpolation which, first existing as an illustrative marginal note, has afterwards been unfortunately introduced into the text, has "demolished no strong hold of the orthodox, has taken away no pillar from the Christian faith." The grand defences of the doctrine of the Trinity, brought down to us from the highest Christian antiquity, stand still in all their force; not one of them was built upon this text, because the text, as a supposed part of St. John's work, did not then exist; therefore neither evidence, prop, nor pillar of the grand doctrine is injured. We have what we ever had in this respect, and we may make the same illustrating use of the words in reference to this doctrine which many Latin writers, since the time of St. Cyprian, made; and which was proper enough in its own place, but became useless when incorporated with the sure sayings of God.
No man, it is hoped, will be so obstinate, perverse, or disingenuous, as to say or insinuate that the man who gives up this text is unsound in the faith; it would be as reasonable to assert, on the other hand, that he who understands the mass of evidence that is against the authenticity of this verse, and who nevertheless will contend for its continuance in the sacred canon, is a Deist in his heart, and endeavors to discredit the truth by mixing it with error and falsehood. Those whose doubts are not removed by the dissertation at the end of his epistle had better read the late Professor Porson's Answer to Dean Travis, where it is presumed they will receive the fullest satisfaction.

The testimony of the apostle concerning the reality of the person and doctrine of Christ; and the end for which he bears this testimony, Jo1 1:1-4. God is light, and none can have fellowship with him who do not walk in the light; those who walk in the light are cleansed from all unrighteousness by the blood of Christ, Jo1 1:5-7. No man can say that he has not sinned; but God is faithful and just to cleanse from all unrighteousness them who confess their sins, Jo1 1:8-10.

Albert Barnes: Notes on the Bible - 1834
Introduction to 1 John
Section 1. The Authenticity of the Epistle
Little needs to be said respecting the authenticity of this Epistle, or the evidence that it was written by the apostle John. There are, in general, two sources of evidence in regard to ancient writings: the external evidence, or that which may be derived from the testimony of other writers; and the evidence which may be derived from some marks of the authorship in the writing itself, which is called the internal evidence. Both of these are remarkably clear in regard to this Epistle.
(1) The external evidence:
(a) is quoted or referred to by the early Christian writers as the undoubted production of the apostle John. It is referred to by Polycarp in the beginning of the second century; it is quoted by Papias, and also by Irenaeus. Origen says, "John, beside the Gospel and Revelation, has left us an epistle of a few lines. Grant also a second, and a third; for all do not allow these to be genuine." See Lardner, vi. 275, and Lueke, Einlei. i. Dionysius of Alexandria admitted the genuineness of John's First Epistle; so also did Cyprian. All the three Epistles were received by Athanasius, by Cyril of Jerusalem, and by Epiphanius. Eusebius says, "Beside his Gospel, his First Epistle is universally acknowledged by those of the present time, and by the ancients; but the other two are contradicted."
(b) It is found in the Old Syriac Version, probably made in the first century, though the Second and Third Epistles are not there.
(c) The genuineness of the First Epistle was never extensively called in question, and it was never reckoned among the doubtful or disputed epistles.
(d) It was rejected or doubted only by those who rejected his Gospel, and for the same reasons. Some small sects of those who were called 'heretics,' rejected all the writings of John, because they conflicted with their unique views; but this was confined to a small number of persons, and never affected the general belief of the church. See Lucke, Einlei. 9ff.
(2) There is strong internal evidence that the same person wrote this Epistle who was the author of the Gospel which bears the same name. The resemblance in the mode of expression, and in the topics referred to, are numerous, and at the same time are not such as would be made by one who was attemptinG to imitate the language of another. The allusions of this kind, moreover, are to what is unique in the Gospel of John, and not to what is common to that Gospel and the other three. There is nothing in the Epistle which would particularly remind us of the Gospel of Matthew, or Mark, or Luke; but it is impossible to read it and not be reminded constantly of the Gospel by John. Among those passages and expressions the following may be referred to:
First John Comparedwith The Gospelof John Jo1 1:1 Joh 1:1, Joh 1:4, Joh 1:14 Jo1 2:5 Joh 14:23 Jo1 2:6 Joh 15:4 Jo1 2:8; Jo1 3:11 Joh 13:34 Jo1 2:8, Jo1 2:10 Joh 1:5, Joh 1:9; Joh 11:10 Jo1 2:13-14 Joh 17:3 Jo1 3:1 Joh 1:12 Jo1 3:2 Joh 17:24 Jo1 3:8 Joh 8:44 Jo1 3:13 Joh 15:20 Jo1 4:9 Joh 3:16 Jo1 4:12 Joh 1:18 Jo1 5:13 Joh 20:31 Jo1 5:14 Joh 14:14 Jo1 5:20 Joh 17:2
This language in the Epistle, as will be easily seen by a comparison, is such as the real author of the Gospel by John would be likely to use if he wrote an epistle. The passages referred to are in his style; they show that the mind of the author of both was turned to the same points, and those not such points as might be found in all writers, but such as indicated a unique mode of thinking. They are not such expressions as Matthew, or Mark, or Luke, or Paul would have used in an epistle, but just such as we should expect from the writer of the Gospel of John. It must be clear to anyone that either the author of the Gospel was also the author of this Epistle, or that the author of the Epistle meant to imitate the author of the Gospel, and to leave the impression that the apostle John was the author. But there are several things which make it clear that this is not a forgery.
(a) The passages where the resemblance is found are not exact quotations, and are not such as a man would make if he designed to imitate another. They are rather such as the same man would use if he were writing twice on the same subject, and should express himself the second time without intending to copy what he had said the first.
(b) If it had been an intentional fraud or forgery, there would have been some allusion to the name or authority of the author; or, in other words, the author of the Epistle would have endeavored to sustain himself by some distinct reference to the apostle, or to his authority, or to his well-known characteristics as a teller of truth. See Joh 19:35; Joh 21:24. Compare Jo3 1:12. But nothing of the kind occurs in this Epistle. It is written without disclosing the name of the author, or the place where he lived, or the persons to whom it was addressed, and with no allusions to the Gospel, except such as show that the author thought in the same manner, and had the same things in his eye, and was intent on the same object. It is, throughout, the style and manner of one who felt that his method of expressing himself was so well understood, that he did not need even to mention his own name; as if, without anything further, it would be apparent from the very Epistle itself who had written it, and what right he had to speak. But this would be a device too refined for forgery. It bears all the marks of sincerity and truth.
Section 2. The Time and Place of Writing the Epistle
Almost nothing is known of the time and place of writing the Epistle, and nearly all that is said on this point is mere conjecture. Some recent critics have supposed that it was in fact a part of the Gospel, though in some way it afterward became detached from it; others, that it was sent "as an epistle" at the same time with the Gospel, and to the same persons. Some have supposed that it was written before the destruction of Jerusalem, and some long after, when John was very aged; and these last suppose that they find evidences of the very advanced age of the author in the Epistle itself, in such characteristics as commonly mark the conversation and writings of an old man. An examination of these opinions may be found in Lucke, Einlei. Kap. 2; and in Hug, Introduction, pp. 456ff; pp. 739ff.
There are "very few" marks of time in the Epistle, and none that can determine the time of writing it with any degree of certainty. Nor is it of much importance that we should be able to determine it. The truths which it contains are, in the main, as applicable to one age as to another, though it cannot be denied (see Section 3) that the author had some pRev_ailing forms of error in his eye. The only marks of time in the Epistle by which we can form any conjecture as to the period when it was written are the following:
(1) It was in what the author calls "the last time," (ἐσχάτη ὥρα eschatē hō ra,) Jo1 2:18. From this expression it might perhaps be inferred by some that it was just before the destruction of Jerusalem, or that the writer supposed that the end of the world was near. But nothing can be certainly determined from this expression in regard to the exact period when the Epistle was written. This phrase, as used in the Scriptures, denotes no more than, the last dispensation or economy of things, the dispensation under which the affairs of the world would be wound up, though that period might be in fact much longer than any one that had preceded it. See Isa 2:2 note; Act 2:17 note; Heb 1:2 note. The object of the writer of this Epistle, in the passage referred to, Jo1 2:18, is merely to show that the closing dispensation of the world had actually come; that is, that there were certain things which it was known would mark that dispensation, which actually existed then, and by which it could be known that they were living under the last or closing period of the world.
(2) it is quite evident that the Epistle was composed after the Gospel by John was published. Of this no one can have any doubt who will compare the two together, or even the parallel passages referred to above, Section 1. The Gospel is manifestly the original; and it was evidently presumed by the writer of the Epistle that the Gospel was in the hands of those to whom he wrote. The statements there made are much more full; the circumstances in which many of the peculiar doctrines adverted to were first advanced are detailed; and the writer of the Epistle clearly supposed that all that was necessary in order to an understanding of these doctrines was to state them in the briefest manner, and almost by mere allusion. On this point Lucke well remarks, 'the more brief and condensed expression of the same sentiment by the same author, especially in regard to peculiarities of idea and language, is always the later one; the more extended statement, the unfolding of the idea, is an evidence of an earlier composition,' Einlei. p. 21. Yet while this is clear, it determines little or nothing about the time when the Epistle was written, for it is a matter of great uncertainty when the Gospel itself was composed. Wetstein supposes that it was soon after the ascension of the Saviour; Dr. Lardner that it was about the year 68 a. d.; and Mill and LeClerc that it was about the year 97 a. d. In this uncertainty, therefore, nothing can be determined absolutely from this circumstance in regard to the time of writing the Epistle.
(3) the only other note of time on which any reliance has been placed is the supposed fact that there were indications in the Epistle itself of the "great age" of the author, or evidences that he was an old man, and that consequently it was written near the close of the life of John, There is some evidence in the Epistle that it was written when the author was an old man, though none that he was in his "dotage," as Eichhorn and some others have maintained. The evidence that he was even an old man is not positive, but there is a certain air and manner in the Epistle, in its repetitions, and its want of exact order, and especially in the style in which he addresses those to whom he wrote, as "little children" - (τεκνία teknia) - Jo1 2:1, Jo1 2:12, Jo1 2:28; Jo1 3:7, Jo1 3:18; Jo1 4:4; Jo1 5:21 - which would seem to be appropriate only to an aged man. Compare Lucke, Einlei. pp. 23, 25, and Stuart in Hug's Introduction, pp. 732, 733.
As little is known about the place where the Epistle was written as about the time of its writing. There are no local references in it; no allusions to persons or opinions which can help us to determine where it was written. As John spent the latter part of his life, however, in Ephesus and its vicinity, there is no impropriety in supposing that it was written there. Nothing, in the interpretation of the Epistle, depends on our being able to ascertain the place of its composition. Hug supposes that it was written on Patmos, and was sent as a letter accompanying his Gospel, to the church at Ephesus. - Intro. Section 69. Lucke supposes that it was a circular epistle addressed to the churches in Asia Minor, and sent from Ephesus - Einlei. p. 27.
To whoM the Epistle was written is also unknown. It bears no inscription, as many of the other epistles of the New Testament do, and as even the Second and Third Epistles of John do, and there is no reference to any particular class of persons by which it can be determined for whom it was designed. Nor is it known why the name of the author was not attached to it, or why the persons for whom it was designed were not designated. All that can be determined on this subject from the Epistle itself is the following:
(1) It seems to have been addressed to no particular church, but rather to have been of a circular character, designed for the churches in a region of country where certain dangerous opinions pRev_ailed.
(2) the author presumed that it would be known who wrote it, either by the style, or by the sentiments, or by its resemblance to his other writings, or by the messenger who bore it, so that it was unnecessary to affix his name to it.
(3) it appears to have been so composed as to be adapted to any people where those errors pRev_ailed; and hence it was thought better to give it a general direction, that all might feel themselves to be addressed, than to designate any particular place or church.
There is, indeed, an ancient tradition that it was written to the "Parthians." Since the time of Augustine this has been the uniform opinion in the Latin church. Venerable Bede remarks, that "many of the ecclesiastical writers, among whom is Athanasius, testify that the First Epistle of John was written to the Parthians." Various conjectures have been made as to the origin of this opinion, and of the title which the Epistle bears in many of the Latin mss., (ad Parthos,) but none of them are satisfactory. No such title is found in the Epistle itself, nor is there any intimation in it to whom it was directed. Those who are disposed to examine the conjectures which have been made in regard to the origin of the title may consult Lucke, Enlei. p. 28ff. No reason can be assigned why it should have been sent to the Parthians, nor is there any sufficient evidence to suppose that it was.
Section 3. The Object of the Epistle
It is evident from the Epistle itself that there were some pRev_ailing errors among those to whom it was written, and that one design of the writer was to counteract those errors. Yet very various opinions have been entertained in regard to the nature of the errors that were opposed, and the persons whom the writer had in his eye. Loeffler supposes that "Jews" and "Judaizers" are the persons opposed; Semler, Tittman, Knapp, and Lange suppose that they were "Judaizing Christians," and especially "Ebionites," or apostate Christians; Michaelis, Kleuker, Paulus, and others, suppose that the "Gnostics" are referred to; others, as Schmidt, Lucke, Vitringa, Bertholdt, Prof. Stuart, suppose that the "Docetoe" was the sect that was principally opposed.
It is impossible now to determine with accuracy to whom particularly the writer referred, nor could it be well done without a more accurate knowledge than we now have of the peculiarities of the errors which pRev_ailed in the time of the author, and among the people to whom he wrote. All that we can learn on the subject that is certain, is to be derived from the Epistle itself; and there the intimations are few, but they are so clear that we may obtain some knowledge to guide us.
(1) the persons referred to had been professing Christians, and were now apostates from the faith. This is clear from Jo1 2:19, 'They went out from us, but they were not of us,' etc. They had been members of the church, but they had now become teachers of error.
(2) they were probably of the sect of the "Docetae;" or if that sect had not then formally sprung up, and was not organized, they held the opinions which they afterward embraced. This sect was a branch of the great Gnostic family; and the peculiarity of the opinion which they held was that Christ was only in appearance and seemingly, but not in reality, a man; that though he seemed to converse, to eat, to suffer, and to die, yet this was merely an "appearance" assumed by the Son of God for important purposes in regard to man. He had, according to this view, "no real humanity;" but though the Son of God had actually appeared in the world, yet all this was only an assumed form for the purpose of a manifestation to men. The opinions of the "Docetes" are thus represented by Gibbon: "They denied the truth and authenticity of the Gospels, as far as they relate the conception of Mary, the birth of Christ, and the thirty years which preceded the first exercise of his ministry. He first appeared on the banks of the Jordan in the form of perfect manhood; but it was a form only, and not a substance; a human figure created by the hand of Omnipotence to imitate the faculties and actions of a man, and to impose a perpetual illusion on the senses of his friends and enemies. Articulate sounds vibrated on the ears of his disciples; but the image which was impressed on their optic nerve, eluded the more stubborn evidence of the touch, and they enjoyed the spiritual, but not the corporeal presence of the Son of God. The rage of the Jews was idly wasted against an impassive phantom, and the mystic scenes of the passion and death, the resurrection and ascension of Christ, were represented on the theater of Jerusalem for the benefit of mankind." - Decl. and Fall, vol. iii. p. 245, Ed. New York, 1829. Compare vol. i. 440.
That these views began to pRev_ail in the latter part of the first century there can be no reason to doubt; and there can be as little doubt that the author of this Epistle had this doctrine in his eye, and that he deemed it to be of special importance in this Epistle, as he had done in his Gospel, to show that the Son of God had actually "come in the flesh;" that he was truly and properly a man; that he lived and died in reality, and not in appearance only. Hence, the allusion to these views in such passages as the following: "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 - that which we have seen and heard declare we unto you," Jo1 1:1, Jo1 1:3. "Many false prophets are gone out into the world. Hereby know we the Spirit of God: Every spirit that confesseth that Jesus Christ 'is come in the flesh' is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God; and this is that spirit of antichrist, whereof ye have heard that it should come," Jo1 4:1-3. Compare Jo1 4:9, Jo1 4:14-15; Jo1 5:1, Jo1 5:6, Jo1 5:10-12. John had written his Gospel to show that Jesus was the Christ, Joh 20:31; he had furnished ample proof that he was divine, or was equal with the Father, Joh 1:1-14, and also that he was truly a man, Joh 15:25-27; but still it seemed proper to furnish a more unequivocal statement that he had actually appeared "in the flesh," not in appearance only but in reality, and this purpose evidently was a leading design of this Epistle.
The main scope of the Epistle the author has himself stated in Jo1 5:13; "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God;" that is, that you may have just views of him, and exercise an intelligent faith.
In connection with this general design, and keeping in view the errors to which they to whom the Epistle was written were exposed, there are two leading trains of thought, though often intermingled, in the Epistle.
(a) The author treats of the doctrine that Jesus is the Christ, and,
(b) the importance of "love" as an evidence of being united to him, or of being true Christians.
Both these things are characteristic of John; they agree with the design for which he wrote his gospel, and they were in accordance with his uniqueness of mind as "the beloved disciple," the disciple whose heart was full of love, and who made religion consist much in that.
The main characteristics of this Epistle are these:
(1) It is full of love. The writer dwells on it; places it in a variety of attitudes; enforces the duty of loving one another by a great variety of considerations, and shows that it is essential to the very nature of religion.
(2) the Epistle abounds with statements on the evidences of piety, or the characteristics of true religion.
The author seems to have felt that those to whom he wrote were in danger of embracing false notions of religion, and of being seduced by the abettors of error. He is therefore careful to lay down the characteristics of real piety, and to show in what it essentially consists. A large part of the Epistle is occupied with this, and there is perhaps no portion of the New Testament which one could study to more advantage who is desirous of ascertaining whether he himself is a true Christian. An anxious inquirer, a man who wishes to know what true religion is, could be directed to no portion of the New Testament where he would more readily find the instruction that he needs, than to this portion of the writings of the aged and experienced disciple whom Jesus loved. Nowhere else can a true Christian find a more clear statement of the nature of his religion, and of the evidences of real piety, than in this Epistle.

This short chapter embraces the following subjects:
I. A strong affirmation that the Son of God, or the "Life," had appeared in the flesh, Jo1 1:1-3. The evidence of this, the writer says, was that he had seen him, heard him, handled him; that is, he had had all the evidence which could be furnished by the senses. His declaration on this point he repeats, by putting the statement into a variety of forms, for he seems to regard it as essential to true religion.
II. He says that he wrote to them, in order that they might have fellowship with him in the belief of this truth, and might partake of the joy which flows from the doctrine that the Son of God has actually come in the flesh, Jo1 1:3-4.
III. He states that the sum and substance of the whole message which he had to bring to them was, that God is light, and that if we profess to have fellowship with him we must walk in the light, Jo1 1:5-10.
(a) In God is no darkness, no impurity, no sin, Jo1 1:5.
(b) If we are in darkness, if we are ignorant and sinful, it proves that we cannot have any fellowship with him, Jo1 1:6.
(c) If we walk in the light as he is in the light, if we partake of his character and spirit, then we shall have fellowship one with another, and we may believe that the blood of Christ will cleanse us from all sin, Jo1 1:7.
(d) Yet we are to guard ourselves from one point of danger, we are not to allow ourselves to feel that we have "no" sin. We are to bear with us the constant recollection that we are sinners, and are to permit that fact to produce its proper impression on our minds, Jo1 1:8, Jo1 1:10.
(e) Yet we are not to be desponding though we do feel this, but are to remember, that if we will truly confess our sins he will be found faithful to his promises, and just to the general arrangements of grace, by which our sins may be forgiven, Jo1 1:9.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo1 1:1, He describes the person of Christ, in whom we have eternal life, by a communion with God; Jo1 1:5, to which we must adjoin holiness of life, to testify the truth of that our communion and profession of faith, as also to assure us of the forgiveness of our sins by Christ's death.
Geneva 1599
That (1) which was from the beginning, which we have (a) heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the (b) Word of life;
(1) He begins with the description of the person of Christ who he makes one and not two: and him both God from everlasting (for he was with the Father from the beginning, and is that eternal life) and also made true man, whom John himself and his companions both heard, beheld, and handled.
(a) I heard him speak, I saw him myself with my eyes, I handled with my hands him that is true God, being made true man, and not I alone, but others also that were with me.
(b) That same everlasting Word by whom all things are made, and in whom only is there life.
John Gill
INTRODUCTION TO 1 JOHN 1
In this chapter the apostle gives a summary of the Gospel, and the evidence of it, and from thence presses to a holy life and conversation, The sum of the Gospel is Jesus Christ, who is described both as God and man; his deity is expressed by being that which was from the beginning, the Word of life, life, and eternal life; his humanity by being the life manifested in the flesh, of which the apostles had full evidence by the several senses of seeing, hearing, and handling, and so were capable of bearing witness to the truth thereof, 1Jn 1:1. And the ends had in view in giving this summary, evidence, and testimony, were, that the saints wrote unto might have fellowship with the apostles, whose fellowship was with the Father, and his Son Jesus Christ, and that their joy on hearing these things might be full, 1Jn 1:3. And the amount of the message declared by them was, that God is light, or a pure and holy Being, and that there is no darkness of sin, or unholiness in him; wherefore all such that pretend to communion with him, and live a sinful course of life, are liars; only such have fellowship with him, and with his Son, whose blood cleanses them from all sin, who live holy lives and conversations, 1Jn 1:5, not, that it is to be expected that men should be clear of the being of sin in this life, only that they should, as often as they sin, be humbled for it, and confess it before God, who will forgive them, and cleanse them from all unrighteousness; but as for those who affirm they have no sin in them, or any done by them, they are self-deceivers, the truth of grace is not in them, nor the word of God, and they make him a liar, 1Jn 1:8.
John Wesley
That which was - Here means, He which was the Word himself; afterwards it means, that which they had heard from him. Which was - Namely, with the Father, 1Jn 1:2, before he was manifested. From the beginning - This phrase is sometimes used in a limited sense; but here it properly means from eternity, being equivalent with, "in the beginning," Jn 1:1. That which we - The apostles. Have not only heard, but seen with our eyes, which we have beheld - Attentively considered on various occasions. Of the Word of life - He is termed the Word, Jn 1:1; the Life, Jn 1:4; as he is the living Word of God, who, with the Father and the Spirit, is the fountain of life to all creatures, particularly of spiritual and eternal life.
Robert Jamieson, A. R. Fausset and David Brown
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. (1Jn 1:1-10)
Instead of a formal, John adopts a virtual address (compare 1Jn 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in 1Jn 1:1 is broken off by the parenthetic 1Jn 1:2, and is resumed at 1Jn 1:3 with the repetition of some words from 1Jn 1:1.
That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (1Jn 1:2); answering to "Him that is from the beginning" (1Jn 2:13); so John's Gospel, Jn 1:1, "In the beginning was the Word." Prov 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 same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Acts 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.
of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at 1Jn 1:5.
1:11:1: [3129] Որ է՛րն իսկզբանէ. զորմէ լուա՛քն, որում ականատե՛սն իսկ եղեաք. ընդ որ հայեցա՛քն, եւ ձե՛ռք մեր շօշափեցին ՚ի վերայ Բանի՛ն կենաց[3130]։ [3129] Ամենայն գրչագիրք համեմատ մերումս ունին զվերնագիրս։[3130] Ոմանք. Իսկ եղաք։
1 Խօսում ենք Նրա մասին, որ սկզբից էր, որի մասին լսեցինք, որին ականատես իսկ եղանք, որին նայեցինք, եւ որին մեր ձեռքերը շօշափեցին, այսինքն՝ Կենաց Բանը:
1 Կենաց բանին վրայով, որ սկիզբէն էր, որուն համար լսեցինք, որ մեր աչքերովը տեսանք, որուն նայեցանք ու մեր ձեռքերը շօշափեցին.
Որ էրն ի սկզբանէ, զորմէ լուաքն, որում ականատեսն իսկ եղեաք, ընդ որ հայեցաքն, եւ ձեռք մեր շօշափեցին ի վերայ Բանին կենաց:

1:1: [3129] Որ է՛րն իսկզբանէ. զորմէ լուա՛քն, որում ականատե՛սն իսկ եղեաք. ընդ որ հայեցա՛քն, եւ ձե՛ռք մեր շօշափեցին ՚ի վերայ Բանի՛ն կենաց[3130]։
[3129] Ամենայն գրչագիրք համեմատ մերումս ունին զվերնագիրս։
[3130] Ոմանք. Իսկ եղաք։
1 Խօսում ենք Նրա մասին, որ սկզբից էր, որի մասին լսեցինք, որին ականատես իսկ եղանք, որին նայեցինք, եւ որին մեր ձեռքերը շօշափեցին, այսինքն՝ Կենաց Բանը:
1 Կենաց բանին վրայով, որ սկիզբէն էր, որուն համար լսեցինք, որ մեր աչքերովը տեսանք, որուն նայեցանք ու մեր ձեռքերը շօշափեցին.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: О том, что было от начала, что мы слышали, что видели своими очами, что рассматривали и что осязали руки наши, о Слове жизни, --
1:1  ὃ ἦν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς _
1:1. Ο (To-which) ΗΝ (it-was) ΑΠ' (off) ΑΡΧΗΣ, (of-a-firsting,"ὃ (to-which) ἀκηκόαμεν, (we-hath-had-come-to-hear,"ὃ (to-which) ἑωράκαμεν (we-had-come-to-discern-unto) τοῖς (unto-the-ones) ὀφθαλμοῖς (unto-eyes) ἡμῶν, (of-us,"ὃ (to-which) ἐθεασάμεθα ( we-perceived-unto ) καὶ (and) αἱ (the-ones) χεῖρες (hands) ἡμῶν (of-us) ἐψηλάφησαν, (they-felt-unto,"περὶ (about) τοῦ (of-the-one) λόγου (of-a-forthee) τῆς (of-the-one) ζωῆς,-- (of-a-lifing,"
1:1. quod fuit ab initio quod audivimus quod vidimus oculis nostris quod perspeximus et manus nostrae temptaverunt de verbo vitaeThat 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.
1. 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
1:1. He who was from the beginning, whom we have heard, whom we have seen with our eyes, upon whom we have gazed, and whom our hands have certainly touched: He is the Word of Life.
1:1. 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;
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:

1: О том, что было от начала, что мы слышали, что видели своими очами, что рассматривали и что осязали руки наши, о Слове жизни, --
1:1  ὃ ἦν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς _
1:1. quod fuit ab initio quod audivimus quod vidimus oculis nostris quod perspeximus et manus nostrae temptaverunt de verbo vitae
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.
1:1. He who was from the beginning, whom we have heard, whom we have seen with our eyes, upon whom we have gazed, and whom our hands have certainly touched: He is the Word of Life.
1:1. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Выражая свою мысль несколько сложным периодом, Апостол начинает послание свидетельством: возвещаем (apaggellomen) или пишем вам о Слове жизни (peri tou logou thV ZwhV), которое было от начала (o hn ap' archV), которое мы слышали, которое видели своими очами и которое осязали руки наши. Как мы видели, уже в древности было отмечено близкое сходство этого начала послания с началом Евангелия, причем это сходство, по мнению древних церковных учителей, показывает тяжество предмета писаний и учения о Боге-Слове или Божественном Логосе. Слово жизни здесь, вопреки мнению некоторых комментаторов (Весткотта, Дюстердика и др.), не означает только божественного учения, которое возвестил людям Христос Спаситель (ср. Флп 2:16), а есть именно название Бога-Слова, как показывает и конструкция (peri - у Ап. Иоанна обычно употребляется с род. пад. лица, см. Ин 1:15, 22, 47; 2:25: и др.), и контекст речи Апостола: только о личном Божественном слове или Богочеловеке Апостол о себе и других апостолах мог сказать: "мы слышали, видели своими очами, рассматривали, осязали руки наши", и в ст. 2: Апостол свидетельствует, что эта жизнь - вечная жизнь Богочеловека - была у Отца и явились нам, что вполне напоминает слова св. Апостола Иоанна о Божественном Слове-Христе в Евангелии: "в том живот бе, и живот бе, свет человеком" (Ин 1:4). Употребление же Апостолом и в послании тех же слов и выражений, что и в Евангелии, каковы: logoV, zwh, hn, proV, еще более сродство или тожество понятий и отношение их к одному и тому же главному предмету - Богу-Слову. Не повторяя здесь сказанного в примечаниях к Евангелию Иоанна гл. I, заметим лишь, что наименование Сына Божия Логосом как в Евангелии, так и в послании не было делом самостоятельного умозрения Апостола, а открыто было Тайнозрителю в нарочитом сверхъестественном откровении (см. Откр 19:13). Вечное бытие Бога Слова выражается в рассматриваемом месте послания словами hn ap' archV, как и в Евангелии: en arch hn, "от начала", как и "в начале" значит до начала времени, иначе безначально и бесконечно, следовательно, вечно. Равным образом и "слово: было означает не временное существование, но самостоятельное бытие известного предмета, начало и основание всего, что получило бытие, такое, без которого последнее и не могло бы прийти в бытие" (блаж. Феофил.).

Показывая совершенную достоверность благовестнической проповеди апостолов о Боге-Слове, св. Апостол указывает на полноту, исключающую возможность какого-либо сомнения, знания апостолов о Богочеловеке, основанного на всестороннем духовно-чувственном опыте апостольском: все чувства внешние и все внутренние духовные силы апостолов участвовали в опытном постижении Бога-Слова, явившегося во плоти: "осязали и умственным прикосновением и вместе чувственным, как, напр., Фома сделал по воскресении. Ибо Он был Один и неразделен, Один и Тот же - зримый и невидимый, объемлемый и необъятный, неприкосновенный и осязаемый, вещающий, как человек, и чудотворящий, как Бог" (Феофил.).

Слово Божественное у Апостола здесь, в ст. 1-м, названо Словом жизни, а в ст. 2-м - Жизнью (h zwh), бывшею у Отца и явившеюся людям, жизнью вечною (thn zwhn thn aiwnion), которую возвещают апостолы, в том числе и пишущий настоящее послание св. Иоанн. В ст. 3: и 4: целью и проповеди вообще, и настоящего послания поставляется то, чтобы христиане проповеданное и написанное слово апостольское имели общие (koinwnian) не только с апостолами, но через них - и с Богом Отцом и Иисусом Христом: "через слово мы принимаем вас в общники виденного и слышанного нами, так мы имеем вас общниками Отца и Сына Его Иисуса Христа, а получив это, мы, как прилепившиеся к Богу, можем исполниться радости", (блаж. Феофил.). Таким образом, в послании учение о Слове Божественном раскрывается, главным образом, со стороны непреходящей, вечной блаженной жизни, имеющей свой источник в Боге-Слове, и со стороны общения христиан с этим самобытным источником всякой жизни. Если в Евангелии Иоанна раскрыто собственно учение о лице Бога-Слова Иисуса Христа, то послание дает приложение этого учения к жизни; на основе истинного Боговедения и веры в Иисуса Христа, как воплотившееся Слово Божие, оно созидает жизнь каждого отдельного члена Христовой Церкви, чтобы всех привести к вечной жизни, к вечному блаженству в общении с Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostolic Testimony.A. D. 80.
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 show 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.

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, v. 1. In the gospel these two are disjoined, and he is called first the Word, John i. 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, John i. 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, à 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 John i. 2, 3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested (v. 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, John i. 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, v. 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, v. 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, Acts i. 21, 22. And we were eye-witnesses of his majesty, 2 Pet. i. 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 (ch. i. 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, v. 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, Mark xvi. 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, v. 2. That which we have seen and heard declare we unto you, v. 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, Acts iv. 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. ii. 1, 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, v. 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 2 John 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, v. 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, Acts xiii. 52.
Adam Clarke: Commentary on the Bible - 1831
1:1: That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled - frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing, ὁ ακηκοαμεν, seeing, ὁ ἑωρακαμεν τοις οφθαλμοις ἡμων, and feeling, και αἱ χειρες ἡμων εψηλαφησαν could possibly require.
Albert Barnes: Notes on the Bible - 1834
1:1: That which was from the beginning - There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word" that was made flesh. See the notes at Joh 1:1. This is such language as John would use respecting him, and indeed the phrase "the beginning," as applicable to the Lord Jesus, is unique to John in the writings of the New Testament: and the language here may be regarded as one proof that this Epistle was written by him, for it is just such an expression as "he" would use, but not such as one would be likely to adopt who should attempt to palm off his own writings as those of John. One who should have attempted that would have been likely to introduce the name "John" in the beginning of the Epistle, or in some way to have claimed his authority. The apostle, in speaking of "that which was from the beginning," uses a word in the neuter gender instead of the masculine, (ὅ ho.) It is not to be supposed, I think, that he meant to apply this term "directly" to the Son of God, for if he had he would have used the masculine pronoun; but though he had the Son of God in view, and meant to make a strong affirmation respecting him, yet the particular thing here referred to was "whatever" there was respecting that incarnate Saviour that furnished testimony to any of the senses, or that pertained to his character and doctrine, he had borne witness to.
He was looking rather at the evidence that he was incarnate; the proofs that he was manifested; and he says that those proofs had been subjected to the trial of the senses, and he had borne witness to them, and now did it again. This is what is referred to, it seems to me, by the phrase "that which," (ὅ ho.) The sense may be this: "Whatever there was respecting the Word of life, or him who is the living Word, the incarnate Son of God, from the very beginning, from the time when he was first manifested in the flesh; whatever there was respecting his exalted nature, his dignity, his character, that could be subjected to the testimony of the senses, to be the object of sight, or hearing, or touch, that I was permitted to see, and that I declare to you respecting him." John claims to be a competent witness in reference to everything which occurred as a manifestation of what the Son of God was.
If this be the correct interpretation, then the phrase "from the beginning" (ἀπ ̓ ἀρχῆς ap' archē s does not here refer to his eternity, or his being in the beginning of all things, as the phrase "in the beginning" (ἐν ἀρχῇ en archē) does in Joh 1:1; but rather means from the very commencement of his manifestation as the Son of God, the very first indications on earth of what he was as the Messiah. When the writer says Jo1 1:3 that he "declares" this to them, it seems to me that he has not reference merely to what he would say in this Epistle, for he does not go extensively into it here, but that he supposes that they had his Gospel in their possession, and that he also means to refer to that, or presumes that they were familiar with the testimony which he had borne in that Gospel respecting the evidence that the "Word became flesh." Many have indeed supposed that this Epistle accompanied the Gospel when it was published, and was either a part of it that became subsequently detached from it, or was a letter that accompanied it. See Hug, Introduction P. II. Section 68. There is, it seems to me, no certain evidence of that; but no one can doubt that he supposed that those to whom he wrote had access to that Gospel, and that he refers here to the testimony which he had borne in that respecting the incarnate Word.
Which we have heard - John was with the Saviour through the whole of his ministry, and he has recorded more that the Saviour said than either of the other evangelists. It is on what he said of himself that he grounds much of the evidence that he was the Son of God.
Which we have seen with our eyes - That is, pertaining to his person, and to what he did. "I have seen him; seen what he was as a man; how he appeared on earth; and I have seen whatever there was in his works to indicate his character and origin." John professes here to have seen enough in this respect to furnish evidence that he was the Son of God. It is not hearsay on which he relies, but he had the testimony of his own eyes in the case. Compare the notes at Pe2 1:16.
Which we have looked upon - The word used here seems designed to be more emphatic or intensive than the one occurring before. He had just said that he had "seen him with his eyes," but he evidently designs to include an idea in this word which would imply something more than mere beholding or seeing. The additional idea which is couched in this word seems to be that of desire or pleasure; that is, that he had looked on him with desire, or satisfaction, or with the pleasure with which one beholds a beloved object. Compare Mat 11:7; Luk 7:24; Joh 1:14; Joh 11:45. See Robinson, Lexicon. There was an intense and earnest gaze, as when we behold one whom we have desired to see, or when one goes out purposely to look on an object. The evidences of the incarnation of the Son of God had been subjected to such an intense and earnest gaze.
And our hands have handled - That is, the evidence that he was a man was subjected to the sense of touch. It was not merely that he had been seen by the eye, for then it might be pretended that this was a mere appearance assumed without reality; or that what occurred might have been a mere optical illusion; but the evidence that he appeared in the flesh was subjected to more senses than one; to the fact that his voice was heard; that he was seen with the eyes; that the most intense scrutiny had been employed; and, lastly, that he had been actually touched and handled, showing that it could not have been a mere appearance, an assumed form, but that it was a reality. This kind of proof that the Son of God had appeared in the flesh, or that he was truly and properly a man, is repeatedly referred to in the New Testament. Luk 24:39; "behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have." Compare Joh 20:25-27. There is evident allusion here to the opinion which early pRev_ailed, which was held by the Docetes, that the Son of God did not truly and really become a man, but that there was only an appearance assumed, or that he seemed to be a man. See the Introduction, Section 3. It was evidently with reference to this opinion, which began early to pRev_ail, that the apostle dwells on this point, and repeats the idea so much, and shows by a reference to all the senses which could take any cognizance in the case, that he was truly and properly a man. The amount of it is, that we have the same evidence that he was properly a man which we can have in the case of any other human being; the evidence on which we constantly act, and in which we cannot believe that our senses deceive us.
Of the Word of life - Respecting, or pertaining to, the Word of life. "That is, whatever there was pertaining to the Word of life, which was manifested from the beginning in his speech and actions, of which the senses could take cognizance, and which would furnish the evidence that he was truly incarnate, that we have declared unto you.' The phrase "the Word of life," means the Word in which life resided, or which was the source and fountain of life. See the notes at Joh 1:1, Joh 1:3. The reference is undoubtedly to the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: That which: Jo1 2:13; Pro 8:22-31; Isa 41:4; Mic 5:2; Joh 1:1, Joh 2-18, Joh 8:58; Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8
which we have heard: Jo1 4:14; Luk 1:2; Joh 1:14; Act 1:3, Act 4:20; Pe2 1:16-18
and our: Luk 24:39; Joh 20:27
the Word: Jo1 5:7; Joh 1:14, Joh 5:26; Rev 19:13
John Gill
That which was from the beginning,.... By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it from the charge of novelty; for though that is called the word, and the word of life, and is the Spirit which gives life, and is the means of quickening dead sinners, and brings the report of eternal life and salvation by Christ, yet the seeing of it with bodily eyes, and handling it with corporeal hands, do not agree with that; but Jesus Christ is here intended, who in his divine nature was, really existed as a divine person, as the everlasting Jehovah, the eternal I AM, which is, and was, and is to come, and existed "from the beginning"; not from the beginning of the preaching of the Gospel by John only, for he was before the Gospel was preached, being the first preacher of it himself, and before John was; yea, before the prophets, before Abraham, and before Adam, and before all creatures, from the beginning of time, and of the creation of the world, being the Maker of all things, even from everlasting; for otherwise he could not have been set up in an office capacity so early, or God's elect be chosen in him before the foundation of the world, and they have grace and blessings given them in him before the world began, or an everlasting covenant be made with him; see Jn 1:1;
which we have heard; this, with what follows, proves him to be truly and really man; for when the Word was made flesh, and dwelt among men, the apostles heard, and saw, and handled him; they not only heard a voice from heaven, declaring him to be the Son of God, but they often heard him speak himself, both in private conversation with them, and in his public ministry; they heard his many excellent discourses on the mount, and elsewhere, and those that were particularly delivered to them a little before his death; and blessed were they on this account, Mt 13:16;
which we have seen with our eyes: with the eyes of the body, with their own, and not another's; and they saw him in human nature, and the common actions of life he did, as eating, drinking, walking, &c. and his many miracles; they saw him raise the dead, cleanse the lepers, restore sight to the blind, cause the lame to walk, the dumb to speak, and the deaf to hear; and they saw him transfigured on the mount. John was one that was present at that time, and saw his glory, as he also was when he hung upon the cross, and saw him bleeding, gasping, and dying there; they saw him after his resurrection from the dead, he showed himself to them alive, and was seen of them forty days; they saw him go up to heaven, and a cloud receiving him out of their sight:
which we have looked upon; wistly and intently, once and again, and a thousand times, and with the utmost pleasure and delight; and knew him perfectly well, and were able to describe exactly his person, stature, features, and the lineaments of his body:
and our hands have handled of the Word of life; as Peter did when Jesus caught him by the hand on the water, when he was just ready to sink; and as this apostle did, when he leaned on his bosom; and as Thomas did, even after his resurrection, when he thrust his hand into his side; and as all the apostles were called upon to see and handle him, that it was he himself, and not a spirit, which has not flesh and bones as he had. Now as this is said of Christ, the Word of life, who is so called, because he has life in himself, as God, as the Mediator, and as man, and is the author of life, natural, spiritual, and eternal, it must be understood as he, the Word, is made manifest in the flesh; for he, as the Word, or as a divine person, or as considered in his divine nature, is not to be seen nor handled: this therefore is spoken of the Word, or of the person of Christ, God-man, with respect to his human nature, as united to the Logos, or Word of God; and so is a proof of the truth and reality of his human nature, by several of the senses.
1:21:2: Եւ կեանքն յայտնեցա՛ն, եւ տեսա՛ք. եւ վկայե՛մք, եւ պատմե՛մք ձեզ զյաւիտենական կենացն, որ էրն առ Հօր՝ եւ երեւեցաւ մեզ[3131]։ [3131] Ոմանք. Որ էր առ Հայր, եւ։
2 Նա նոյն ինքը կեանք էր, որ յայտնուեց, մենք այն տեսանք, վկայում ենք եւ պատմում ենք ձեզ այն յաւիտենական կեանքի մասին, որ Հօր մօտ էր եւ յայտնուեց մեզ:
2 (Եւ կեանքը յայտնուեցաւ ու տեսանք եւ կը վկայենք ու ձեզի կը պատմենք այն յաւիտենական կեանքը, որ Հօրը քով էր ու մեզի յայտնուեցաւ.)
եւ կեանքն յայտնեցան, եւ տեսաք եւ վկայեմք եւ պատմեմք ձեզ զյաւիտենական կենացն, որ էրն առ Հօր եւ երեւեցաւ մեզ:

1:2: Եւ կեանքն յայտնեցա՛ն, եւ տեսա՛ք. եւ վկայե՛մք, եւ պատմե՛մք ձեզ զյաւիտենական կենացն, որ էրն առ Հօր՝ եւ երեւեցաւ մեզ[3131]։
[3131] Ոմանք. Որ էր առ Հայր, եւ։
2 Նա նոյն ինքը կեանք էր, որ յայտնուեց, մենք այն տեսանք, վկայում ենք եւ պատմում ենք ձեզ այն յաւիտենական կեանքի մասին, որ Հօր մօտ էր եւ յայտնուեց մեզ:
2 (Եւ կեանքը յայտնուեցաւ ու տեսանք եւ կը վկայենք ու ձեզի կը պատմենք այն յաւիտենական կեանքը, որ Հօրը քով էր ու մեզի յայտնուեցաւ.)
zohrab-1805▾ eastern-1994▾ western am▾
1:22: ибо жизнь явилась, и мы видели и свидетельствуем, и возвещаем вам сию вечную жизнь, которая была у Отца и явилась нам, --
1:2  καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν _
1:2. καὶ (and) ἡ (the-one) ζωὴ (a-lifing) ἐφανερώθη, (it-was-en-manifested,"καὶ (and) ἑωράκαμεν (we-had-come-to-discern-unto) καὶ (and) μαρτυροῦμεν (we-witness-unto) καὶ (and) ἀπαγγέλλομεν (we-message-off) ὑμῖν (unto-ye) τὴν (to-the-one) ζωὴν (to-a-lifing) τὴν (to-the-one) αἰώνιον (to-aged-belonged) ἥτις (which-a-one) ἦν (it-was) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father) καὶ (and) ἐφανερώθη (it-was-en-showed) ἡμῖν,-- (unto-us,"
1:2. et vita manifestata est et vidimus et testamur et adnuntiamus vobis vitam aeternam quae erat apud Patrem et apparuit nobisFor the life was manifested: and we have seen and do bear witness and declare unto you the life eternal, which was with the Father and hath appeared to us.
2. ( and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal , which was with the Father, and was manifested unto us);
1:2. And that Life has been made manifest. And we have seen, and we testify, and we announce to you: the Eternal Life, who was with the Father, and who appeared to us.
1:2. (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;)
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:

2: ибо жизнь явилась, и мы видели и свидетельствуем, и возвещаем вам сию вечную жизнь, которая была у Отца и явилась нам, --
1:2  καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν _
1:2. et vita manifestata est et vidimus et testamur et adnuntiamus vobis vitam aeternam quae erat apud Patrem et apparuit nobis
For the life was manifested: and we have seen and do bear witness and declare unto you the life eternal, which was with the Father and hath appeared to us.
1:2. And that Life has been made manifest. And we have seen, and we testify, and we announce to you: the Eternal Life, who was with the Father, and who appeared to us.
1:2. (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;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: For the Life was manifested - The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, and from whom eternal life and happiness come, was manifested in the flesh, and we have seen him, and in consequence bear witness to him as the fountain and author of eternal life; for he who was from eternity with the Father was manifested unto us his apostles, and to the whole of the Jewish nation, and preached that doctrine of eternal life which I have before delivered to the world in my gospel, and which I now farther confirm by this epistle.
Albert Barnes: Notes on the Bible - 1834
1:2: For the life was manifested - Was made manifest or visible unto us. He who was the life was made known to people by the incarnation. He appeared among people so that they could see him and hear him. Though originally with God, and dwelling with him, Joh 1:1-2, yet he came forth and appeared among people. Compare the Rom 1:3 note; Ti1 3:16 note. He is the great source of all life, and he appeared on the earth, and we had an opportunity of seeing and knowing what he was.
And we have seen it - This repetition, or turning over the thought, is designed to express the idea with emphasis, and is much in the manner of John. See Joh 1:1-3. He is particularly desirous of impressing on them the thought that he had been a personal witness of what the Saviour was, having had every opportunity of knowing it from long and familiar contact with him.
And bear witness - We testify in regard to it. John was satisfied that his own character was known to be such that credit would be given to what he said. He felt that he was known to be a man of truth, and hence he never doubts that faith would be put in all his statements. See Joh 19:35; Joh 21:24; Rev 1:2; Jo3 1:12.
And shew unto you that eternal life - That is, we declare unto you what that life was - what was the nature and rank of him who was the life, and how he appeared when on earth. He here attributes eternity to the Son of God - implying that he had always been with the Father.
Which was with the Father - Always before the manifestation on the earth. See Joh 1:1. "The word was with God." This passage demonstrates the pre-existence of the Son of God, and proves that he was eternal. Before he was manifested on earth he had an existence to which the word life could be applied, and that was eternal. He is the Author of eternal life to us.
And was manifested unto us - In the flesh; as a man. He who was the life appeared unto people. The idea of John evidently is,
(1) that the Being here referred to was foRev_er with God;
(2) that it was proper before the incarnation that the word life should be given to him as descriptive of his nature;
(3) that there was a manifestation of him who was thus called life, on earth; that he appeared among people; that he had a real existence here, and not a merely assumed appearance; and,
(4) that the true characteristics of this incarnate Being could be borne testimony to by those who had seen him, and who had been long with him. This second verse should be regarded as a parenthesis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: the life: Jo1 5:11, Jo1 5:20; Joh 1:4, Joh 11:25, Joh 11:26, Joh 14:6
was manifested: Jo1 3:5, Jo1 3:8; Rom 16:25, Rom 16:26; Ti1 3:16; Ti2 1:10; Tit 1:2
and bear: Joh 15:27, Joh 21:14; Act 1:22, Act 2:32, Act 3:15, Act 5:32, Act 10:41; Pe1 5:1
show: Jo1 5:20
that eternal: Joh 17:3
which was: Pro 8:22-30; Joh 1:1, Joh 1:2, Joh 1:18, Joh 3:13, Joh 7:29, Joh 8:38, Joh 16:28, Joh 17:5; Rom 8:3; Gal 4:4
Geneva 1599
(For the life was manifested, and we have seen [it], and bear witness, and (c) shew unto you that eternal life, which was with the Father, and was manifested unto us;)
(c) Being sent by him: and that doctrine is correctly said to be shown, for no man could so much as have thought of it, if it had not been thus shown.
John Gill
For the life was manifested,.... That is, the Word of life, who is life itself, the fountain of life, having it as God, in and of himself, without derivation from, and independent of another, originally and eternally, and who is the cause, author, and giver of life in every sense to others; this living God, who from all eternity was invisible, was in the fulness of time manifested in human nature; see Jn 1:14.
And we have seen it; as before with the eyes of their bodies:
and bear witness; for they were both eye and ear witnesses of the Word, and of the truth of his incarnation, and bore a faithful record to his proper deity, and real humanity:
and show unto you that eternal life; Jesus Christ, the true God, and eternal life, as in 1Jn 5:20; so called, because he has everlasting life in himself; as he is the living God, and because he has eternal life for all his people; not only the purpose and promise of it are in him, but the thing itself; and it is in his power and gift to bestow it on all the Father hath given to him, and to them he does give it. The beginning of it lies in the knowledge of him, and the consummation of it will be in the lasting vision and enjoyment of him:
which was with the Father; that is, which life, eternal life, and Word of life, was from the beginning, or from all eternity with God the Father; which phrase is expressive of the eternal existence of Christ, as the Word and Son of God, with his Father, his relation to him, his oneness in nature, and equality with him, and his personal distinction from him; see Jn 1:1;
and was manifested unto us; in human nature, as before observed, and that to the apostles, as he was not to the patriarchs and prophets; for though they saw him in promise, in prophecy, in type, and figure, and he sometimes appeared in an human form for a short time to them, yet they did not see him incarnate, in actual union with human nature; nor had they him dwelling among them, and conversing with them, as the apostles had; this was an happiness peculiar to them.
John Wesley
For the life - The living Word. Was manifested - In the flesh, to our very senses. And we testify and declare - We testify by declaring, by preaching, and writing, 1Jn 1:3-4. Preaching lays the foundation, 1Jn 1:5-10: writing builds there on. To you - Who have not seen. The eternal life - Which always was, and afterward appeared to us. This is mentioned in the beginning of the epistle. In the end of it is mentioned the same eternal life, which we shall always enjoy.
Robert Jamieson, A. R. Fausset and David Brown
the life--Jesus, "the Word of life."
was manifested--who had previously been "with the Father."
show--Translate as in 1Jn 1:3, "declare" (compare 1Jn 1:5). Declare is the general term; write is the particular (1Jn 1:4).
that eternal life--Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."
which--Greek, "the which." the before-mentioned (1Jn 1:1) life which was with the Father "from the beginning" (compare Jn 1:1). This proves the distinctness of the First and Second Persons in the one Godhead.
1:31:3: Զոր տեսա՛քն եւ լուաք՝ պատմե՛մք եւ ձեզ, զի եւ դուք հաղորդութի՛ւն ունիցիք ընդ մեզ. եւ մեր հաղորդութիւնն իցէ ընդ Հօ՛ր եւ ընդ Որդւոյ իւրում Յիսուսի Քրիստոսի[3132]։ [3132] Ոմանք. Եւ պատմեմք ձեզ։
3 Ինչ որ տեսանք եւ լսեցինք, պատմում ենք ձեզ, որպէսզի դուք էլ հաղորդակից լինէք Նրան մեզ հետ, ինչպէս որ մենք հաղորդութիւն ունենք Հօր հետ եւ նրա Որդու՝ Յիսուս Քրիստոսի հետ:
3 Այն որ տեսանք ու լսեցինք՝ ձեզի կը պատմենք, որպէս զի դուք ալ մեզի հաղորդակից ըլլաք։ Մեր հաղորդակցութիւնը Հօրը հետ է ու իր Որդիին Յիսուս Քրիստոսին հետ։
զոր տեսաքն եւ լուաք, պատմեմք եւ ձեզ, զի եւ դուք հաղորդութիւն ունիցիք ընդ մեզ, եւ մեր հաղորդութիւնն իցէ ընդ Հօր եւ ընդ Որդւոյ իւրում Յիսուսի Քրիստոսի:

1:3: Զոր տեսա՛քն եւ լուաք՝ պատմե՛մք եւ ձեզ, զի եւ դուք հաղորդութի՛ւն ունիցիք ընդ մեզ. եւ մեր հաղորդութիւնն իցէ ընդ Հօ՛ր եւ ընդ Որդւոյ իւրում Յիսուսի Քրիստոսի[3132]։
[3132] Ոմանք. Եւ պատմեմք ձեզ։
3 Ինչ որ տեսանք եւ լսեցինք, պատմում ենք ձեզ, որպէսզի դուք էլ հաղորդակից լինէք Նրան մեզ հետ, ինչպէս որ մենք հաղորդութիւն ունենք Հօր հետ եւ նրա Որդու՝ Յիսուս Քրիստոսի հետ:
3 Այն որ տեսանք ու լսեցինք՝ ձեզի կը պատմենք, որպէս զի դուք ալ մեզի հաղորդակից ըլլաք։ Մեր հաղորդակցութիւնը Հօրը հետ է ու իր Որդիին Յիսուս Քրիստոսին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: о том, что мы видели и слышали, возвещаем вам, чтобы и вы имели общение с нами: а наше общение--с Отцем и Сыном Его, Иисусом Христом.
1:3  ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾽ ἡμῶν. καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ ἰησοῦ χριστοῦ.
1:3. ὃ (to-which) ἑωράκαμεν (we-had-come-to-discern-unto) καὶ (and) ἀκηκόαμεν (we-hath-had-come-to-hear) ἀπαγγέλλομεν (we-message-off) καὶ (and) ὑμῖν, (unto-ye,"ἵνα (so) καὶ (and) ὑμεῖς (ye) κοινωνίαν (to-an-en-commoning-unto) ἔχητε (ye-might-hold) μεθ' (with) ἡμῶν: (of-us) καὶ (and) ἡ (the-one) κοινωνία (an-en-commoning-unto) δὲ (moreover) ἡ (the-one) ἡμετέρα (ours) μετὰ (with) τοῦ (of-the-one) πατρὸς (of-a-Father) καὶ (and) μετὰ (with) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ (of-it) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed)
1:3. quod vidimus et audivimus adnuntiamus et vobis ut et vos societatem habeatis nobiscum et societas nostra sit cum Patre et cum Filio eius Iesu ChristoThat which we have seen and have heard, we declare unto you: that you also may have fellowship with us and our fellowship may be with the Father and with his Son Jesus Christ.
3. 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:
1:3. He whom we have seen and heard, we announce to you, so that you, too, may have fellowship with us, and so that our fellowship may be with the Father and with his Son Jesus Christ.
1:3. 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.
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:

3: о том, что мы видели и слышали, возвещаем вам, чтобы и вы имели общение с нами: а наше общение--с Отцем и Сыном Его, Иисусом Христом.
1:3  ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾽ ἡμῶν. καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ ἰησοῦ χριστοῦ.
1:3. quod vidimus et audivimus adnuntiamus et vobis ut et vos societatem habeatis nobiscum et societas nostra sit cum Patre et cum Filio eius Iesu Christo
That which we have seen and have heard, we declare unto you: that you also may have fellowship with us and our fellowship may be with the Father and with his Son Jesus Christ.
1:3. He whom we have seen and heard, we announce to you, so that you, too, may have fellowship with us, and so that our fellowship may be with the Father and with his Son Jesus Christ.
1:3. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: That which we have seen and heard - We deliver nothing by hearsay, nothing by tradition, nothing from conjecture; we have had the fullest certainty of all that we write and preach.
That ye also may have fellowship with us - That ye may be preserved from all false doctrine, and have a real participation with us apostles of the grace, peace, love, and life of God, which communion we have with God the Father, who hath loved us, and given his Son Jesus Christ to redeem us; and with his Son Jesus Christ, who laid down his life for the life of the world and through whom, being God manifested in the flesh, we have union with God, are made partakers of the Divine nature and dwell in God, and God in us.
Albert Barnes: Notes on the Bible - 1834
1:3: That which we have seen and heard declare we unto you - We announce it, or make it known unto you - referring either to what he purposes to say in this Epistle, or more probably embracing all that he had written respecting him, and supposing that his Gospel was in their hands. He means to call their attention to all the testimony which he had borne on the subject, in order to counteract the errors which began to pRev_ail.
That ye may have fellowship with us - With us the apostles; with us who actually saw him, and conversed with him. That is, he wished that they might have the same belief, and the same hope, and the same joy which he himself had, arising from the fact that the Son of God had become incarnate, and had appeared among people. To "have fellowship," means to have anything in common with others; to partake of it; to share it with them, (see the notes at Act 2:42); and the idea here is, that the apostle wished that they might share with him all the peace and happiness which resulted from the fact that the Son of God had appeared in human form in behalf of men. The object of the apostle in what he wrote was, that they might have the same views of the Saviour which he had, and partake of the same hope and joy. This is the true notion of fellowship in religion.
And truly our fellowship is with the Father - With God the Father. That is, there was something in common with him and God; something of which he and God partook together, or which they shared. This cannot, of course, mean that his nature was the same as that of God, or that in all things he shared with God, or that in anything he was equal with God; but it means that he partook, in some respects, of the feelings, the views, the aims, the joys which God has. There was a union in feeling, and affection, and desire, and plan, and this was to him a source of joy. He had an attachment to the same things, loved the same truth, desired the same objects, and was engaged in the same work; and the consciousness of this, and the joy which attended it, was what was meant by fellowship. Compare the Co1 10:16 note; Co2 12:14 note. The fellowship which Christians have with God relates to the following points:
(1) Attachment to the same truths, and the same objects; love for the same principles, and the same beings.
(2) the same kind of happiness, though not in the same degree. The happiness of God is found in holiness, truth, purity, justice, mercy, benevolence. The happiness of the Christian is of the same kind that God has; the same kind that angels have; the same kind that he will himself have in heaven - for the joy of heaven is only that which the Christian has now, expanded to the utmost capacity of the soul, and freed from all that now interferes with it, and prolonged to eternity.
(3) Employment, or cooperation with God. There is a sphere in which God works alone, and in which we can have no cooperation, no fellowship with him. In the work of creation; in upholding all things; in the government of the universe; in the transmission of light from world to world; in the return of the seasons, the rising and setting of the sun, the storms, the tides, the flight of the comet, we can have no joint agency, no cooperation with him. There God works alone. But there is also a large sphere in which he admits us graciously to a cooperation with him, and in which, unless we work, his agency will not be put forth. This is seen when the farmer sows his grain; when the surgeon binds up a wound; when we take the medicine which God has appointed as a means of restoration to health. So in the moral world. In our efforts to save our own souls and the souls of others, God graciously works with us; and unless we work, the object is not accomplished. This cooperation is referred to in such passages as these: "We are laborers together (συνεργοί sunergoi) with God," Co1 3:9. "The Lord working with them," Mar 16:20. "We then as workers together with him," Co2 6:1. "That we might be fellow-helpers to the truth," Jo3 1:8. In all such cases, while the efficiency is of God - alike in exciting us to effort, and in crowning the effort with success - it is still true that if our efforts were not put forth, the work would not be done. In this department God would not work by himself alone; he would not secure the result by miracle.
(4) we have fellowship with God by direct communion with him, in prayer, in meditation, and in the ordinances of religion. Of this all true Christians are sensible, and this constitutes no small part of their special joy. The nature of this, and the happiness resulting from it, is much of the same nature as the communion of friend with friend - of one mind with another kindred mind - that to which we owe no small part of our happiness in this world.
(5) the Christian will have fellowship with his God and Saviour in the triumphs of the latter day, when the scenes of the judgment shall occur, and when the Redeemer shall appear, that he may be admired and adored by assembled worlds. Compare the notes at Th2 1:10. See also Mat 19:28; Rev 3:21.
And with his Son Jesus Christ - That is, in like manner there is much which we have in common with the Saviour - in character, in feeling, in desire, in spirit, in plan. There is a union with him in these things - and the consciousness of this gives peace and joy.
(There is a real union between Christ and his people, which lies at the foundation of this fellowship. Without this union there can be no communion. But a "union with Christ in these things, i. e., in character and feeling, etc." is nothing more than the union which subsists between any chief and his followers; and why the apostle Paul, or others after him, should reckon this a great mystery, is not easily comprehended. Eph 5:32; Col 1:27. For a full view of the subject, see the author's notes, with the supplementary note at Rom 8:10.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: which: Jo1 1:1; Act 4:20
declare: Jo1 1:5; Psa 2:7, Psa 22:22; Isa 66:19; Joh 17:25; Act 13:32, Act 13:41, Act 20:27; Co1 15:1; Heb 2:12
ye also: Act 2:42; Rom 15:27; Eph 3:6; Phi 1:7, Phi 2:1; Ti1 6:2; Heb 3:1; Pe1 5:1 *Gr.
our fellowship: Jo1 1:7, Jo1 2:23, Jo1 2:24; Joh 14:20-23, Joh 17:3, Joh 17:11, Joh 17:21; Co1 1:9, Co1 1:30; Co2 13:14; Phi 2:1, Phi 3:10; Heb 3:14
with his: Jo1 5:10, Jo1 5:11; Col 1:13; Th1 1:10
Geneva 1599
That which we have seen and heard declare we unto you, (2) that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.
(2) The use of this doctrine is this, that all of us being coupled and joined together with Christ by faith, might become the sons of God: in which only consists all true happiness.
John Gill
That which we have seen and heard,.... This is repeated, both to confirm and illustrate what had been before said, and to carry on the discourse to what follows:
declare we unto you; in the ministry of the word; the person and offices of Christ being the sum and substance of the Gospel ministration, that declares him to be the true God and eternal life, God over all, blessed for ever; and truly man, made of a woman, and made under the law; and to be the only Mediator between God and man, to be prophet, priest; and King, and to be the alone Saviour and Redeemer: this declares the greatness and excellency of his salvation, what an able, proper, and suitable Saviour he is; and what precious promises and spiritual blessings are in him, even all grace and eternal glory. And this declaration of him is made in the Gospel, for the following ends and purposes,
that ye also may have fellowship with us; in hearing, seeing, and handling of Christ in a spiritual sense; and by enjoying the same privileges in God's house and family, the same ordinances and spiritual provisions; joining and partaking with them in all the immunities and advantages of a Gospel church state here; and by being with them to all eternity hereafter.
And truly our fellowship is with the Father; the Father of Christ, the covenant God and Father of his people; and which they have with him, when under the influence and witnessings of the spirit of adoption, and can in the strength of faith call him their Father, draw nigh to him through Christ as such, and are indulged with his presence, and the discoveries of his love:
and with his Son Jesus Christ; being in union to him, they become partakers of him, and of his blessings; they receive out of his fulness, and grace for grace; they are admitted to an intimacy and familiarity with him; they are had into his chambers of secret retirement; they are brought into his banqueting house, where his banner over them is love, and where he sups with them, and they with him; and into this fellowship are they called by the grace of God, through the Gospel; as also they have fellowship with the blessed Spirit, though not here mentioned; see 2Cor 13:14.
John Wesley
That which we have seen and heard - Of him and from him. Declare we to you - For this end. That ye also may have fellowship with us - May enjoy the same fellowship which we enjoy. And truly our fellowship - Whereby he is in us and we in him. Is with the Father and with the son - Of the Holy Ghost he speaks afterwards.
Robert Jamieson, A. R. Fausset and David Brown
That which we have seen and heard--resumed from 1Jn 1:1, wherein the sentence, being interrupted by 1Jn 1:2, parenthesis, was left incomplete.
declare we unto you--Oldest manuscripts add also; unto you also who have not seen or heard Him.
that ye also may have fellowship with us--that ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours; He in us and we in Him. We are "partakers of the divine nature." We know God only by having fellowship with Him; He may thus be known, but not comprehended. The repetition of "with" before the "Son," distinguishes the persons, while the fellowship or communion with both Father and Son, implies their unity. It is not added "and with the Holy Ghost"; for it is by the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship with the Father and Son (compare 1Jn 3:24). Believers enjoy the fellowship OF, but not WITH, the Holy Ghost. "Through Christ God closes up the chasm that separated Him from the human race, and imparts Himself to them in the communion of the divine life" [NEANDER].
1:41:4: Եւ զայս գրեմք ձեզ, զի ձեր ուրախութիւնն կատարեա՛լ իցէ[3133]։ [3133] Ոմանք. Գրեմ ձեզ... կատարեալ լիցի։
4 Եւ այս բանը գրում ենք ձեզ, որպէսզի ձեր[13] ուրախութիւնը կատարեալ լինի: ԱՍՏՈՒԱԾ ԼՈՅՍ Է. ՔԱՅԼԵՆՔ ԼՈՅՍԻ ՄԷՋ 5 Եւ այս է այն պատգամը, որը լսեցինք նրանից եւ պատմում ենք ձեզ. Աստուած լոյս է, եւ նրա մէջ խաւար չկայ, բոլորովի՛ն չկայ:[13] Լաւագոյն յուն. բն. ձեր բառի փոխարէն ունեն մեր:
4 Այս բաները կը գրենք ձեզի, որպէս զի ձեր ուրախութիւնը կատարեալ ըլլայ։
Եւ զայս գրեմք ձեզ, զի ձեր ուրախութիւնն կատարեալ իցէ:

1:4: Եւ զայս գրեմք ձեզ, զի ձեր ուրախութիւնն կատարեա՛լ իցէ[3133]։
[3133] Ոմանք. Գրեմ ձեզ... կատարեալ լիցի։
4 Եւ այս բանը գրում ենք ձեզ, որպէսզի ձեր[13] ուրախութիւնը կատարեալ լինի: ԱՍՏՈՒԱԾ ԼՈՅՍ Է. ՔԱՅԼԵՆՔ ԼՈՅՍԻ ՄԷՋ 5 Եւ այս է այն պատգամը, որը լսեցինք նրանից եւ պատմում ենք ձեզ. Աստուած լոյս է, եւ նրա մէջ խաւար չկայ, բոլորովի՛ն չկայ:
[13] Լաւագոյն յուն. բն. ձեր բառի փոխարէն ունեն մեր:
4 Այս բաները կը գրենք ձեզի, որպէս զի ձեր ուրախութիւնը կատարեալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: И сие пишем вам, чтобы радость ваша была совершенна.
1:4  καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.
1:4. καὶ (and) ταῦτα (to-the-one-these) γράφομεν (we-scribe,"ἡμεῖς (we,"ἵνα (so) ἡ (the-one) χαρὰ (a-joy) ἡμῶν (of-us) ᾖ (it-might-be) πεπληρωμένη. (having-had-come-to-be-en-filled)
1:4. et haec scribimus vobis ut gaudium nostrum sit plenumAnd these things we write to you, that you may rejoice and your joy may be full.
4. and these things we write, that our joy may be fulfilled.
1:4. And this we write to you, so that you may rejoice, and so that your joy may be full.
1:4. And these things write we unto you, that your joy may be full.
And these things write we unto you, that your joy may be full:

4: И сие пишем вам, чтобы радость ваша была совершенна.
1:4  καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.
1:4. et haec scribimus vobis ut gaudium nostrum sit plenum
And these things we write to you, that you may rejoice and your joy may be full.
1:4. And this we write to you, so that you may rejoice, and so that your joy may be full.
1:4. And these things write we unto you, that your joy may be full.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: That your joy may be full - Ye have already tasted that the Lord is good; but I am now going to show you the height of your Christian calling, that your happiness may be complete, being thoroughly cleansed from all sin, and filled with the fullness of God.
Albert Barnes: Notes on the Bible - 1834
1:4: And these things write we unto you - These things respecting him who was manifested in the flesh, and respecting the results which flow from that.
That your joy may be full - This is almost the same language which the Saviour used when addressing his disciples as he was about to leave them, Joh 15:11; and there can be little doubt that John had that declaration in remembrance when he uttered this remark. See the notes at that passage. The sense here is, that full and clear views of the Lord Jesus, and the fellowship with him and with each other, which would follow from that, would be a source of happiness. Their joy would be complete if they had that; for their real happiness was to be found in their Saviour. The best editions of the Greek Testament now read "your joy," instead of the common reading "our joy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: that: Isa 61:10; Hab 3:17, Hab 3:18; Joh 15:11, Joh 16:24; Co2 1:24; Eph 3:19; Phi 1:25, Phi 1:26; Jo2 1:12
John Gill
And these things write we unto you,.... Concerning the deity and eternity of Christ, the Word and concerning the truth of his humanity, and the manifestation of him in the flesh; and concerning that eternal life and salvation which is declared in the Gospel to be in him; and concerning the saints' fellowship one with another, and with God the Father, and with Jesus Christ:
that your joy may be full; meaning either their spiritual joy in this life, which has Christ for its object, and is increased by the consideration of his proper deity, his incarnation and mediation by a view of free justification by his righteousness, and atonement by his blood; by a sight of his glorious person by faith, and by intimate communion with him, and a discovery of his love, which passeth knowledge: and which joy, when it is large, and very great, may, in a comparative sense, be said to be full, though not absolutely so, and being as much as can well be enjoyed in this state; and nothing can more contribute to it than a declaration of the above things in the Gospel, and an experimental acquaintance with them, and enjoyment of them: or else it may intend the joy of the saints in the world to come, in the presence of Christ, where are fulness of joy, and pleasures for evermore; and so may express the ultimate glory and happiness of God's people, which is the chief end, as of his purposes, promises, and covenant, so of the Gospel, and the declaration of it. The Syriac version renders it, "that our joy, which is in you, may be full"; it is the joy of the ministers of the word, when the saints are established in the faith of Christ's person and offices, and have communion with him, with which view they declare him, and bear record of him. Some copies read, our joy.
John Wesley
That your joy may be full - So our Lord also, Jn 15:11; Jn 16:22. There is a joy of hope, a joy of faith, and a joy of love. Here the joy of faith is directly intended. It is a concise expression. Your joy - That is, your faith and the joy arising from it: but it likewise implies the joy of hope and love.
Robert Jamieson, A. R. Fausset and David Brown
these things--and none other, namely, this whole Epistle.
write we unto you--Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thus that your joy may be full. Other oldest manuscripts and versions read "OUR joy," namely, that our joy may be filled full by bringing you also into fellowship with the Father and Son. (Compare Jn 4:36, end; Phil 2:2, "Fulfil ye my joy," Phil 2:16; Phil 4:1; 2Jn 1:8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with Jn 15:11; Jn 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So 2Jn 1:12, "your" in oldest manuscripts. The authority of manuscripts and versions on both sides here is almost evenly balanced. Christ Himself is the source, object, and center of His people's joy (compare 1Jn 1:3, end); it is in fellowship with Him that we have joy, the fruit of faith.
1:51:5: Եւ ա՛յս են աւետիք զոր լուաք առ ՚ի նմանէ՝ եւ պատմե՛մք ձեզ. զի Աստուած լո՛յս է, եւ խաւար ՚ի նմա չի՛ք, եւ ո՛չ մի[3134]։ [3134] Օրինակ մի. Աւետիքն, զոր լուարուք առ ՚ի։
6 Եթէ ասենք, թէ հաղորդութեան մէջ ենք նրա հետ, բայց քայլենք խաւարի մէջ, ստում ենք եւ ճշմարտութիւնը չենք կատարում:
5 Ասիկա է այն պատգամը որ իրմէ լսեցինք ու ձեզի կ’իմացնենք, թէ՝ Աստուած լոյս է ու անոր մէջ բնաւ խաւար չկայ։
Եւ այս են աւետիք զոր լուաք առ ի նմանէ եւ պատմեմք ձեզ, զի Աստուած լոյս է, եւ խաւար ի նմա չիք եւ ոչ մի:

1:5: Եւ ա՛յս են աւետիք զոր լուաք առ ՚ի նմանէ՝ եւ պատմե՛մք ձեզ. զի Աստուած լո՛յս է, եւ խաւար ՚ի նմա չի՛ք, եւ ո՛չ մի[3134]։
[3134] Օրինակ մի. Աւետիքն, զոր լուարուք առ ՚ի։
6 Եթէ ասենք, թէ հաղորդութեան մէջ ենք նրա հետ, բայց քայլենք խաւարի մէջ, ստում ենք եւ ճշմարտութիւնը չենք կատարում:
5 Ասիկա է այն պատգամը որ իրմէ լսեցինք ու ձեզի կ’իմացնենք, թէ՝ Աստուած լոյս է ու անոր մէջ բնաւ խաւար չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: И вот благовестие, которое мы слышали от Него и возвещаем вам: Бог есть свет, и нет в Нем никакой тьмы.
1:5  καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾽ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία ἐν αὐτῶ οὐκ ἔστιν οὐδεμία.
1:5. Καὶ (And) ἔστιν (it-be) αὕτη (the-one-this) ἡ (the-one) ἀγγελία (a-messaging-unto) ἣν (to-which) ἀκηκόαμεν (we-hath-had-come-to-hear) ἀπ' (off) αὐτοῦ (of-it) καὶ (and) ἀναγγέλλομεν (we-message-up) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) φῶς (a-light) ἐστὶν (it-be) καὶ (and) σκοτία (an-obscuring-unto) οὐκ (not) ἔστιν (it-be) ἐν (in) αὐτῷ (unto-it) οὐδεμία. (not-moreover-one)
1:5. et haec est adnuntiatio quam audivimus ab eo et adnuntiamus vobis quoniam Deus lux est et tenebrae in eo non sunt ullaeAnd this is the declaration which we have heard from him and declare unto you: That God is light and in him there is no darkness.
5. And this is the message which we have heard from him, and announce unto you, that God is light, and in him is no darkness at all.
1:5. And this is the announcement which we have heard from him, and which we announce to you: that God is light, and in him there is no darkness.
1:5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all:

5: И вот благовестие, которое мы слышали от Него и возвещаем вам: Бог есть свет, и нет в Нем никакой тьмы.
1:5  καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾽ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία ἐν αὐτῶ οὐκ ἔστιν οὐδεμία.
1:5. et haec est adnuntiatio quam audivimus ab eo et adnuntiamus vobis quoniam Deus lux est et tenebrae in eo non sunt ullae
And this is the declaration which we have heard from him and declare unto you: That God is light and in him there is no darkness.
1:5. And this is the announcement which we have heard from him, and which we announce to you: that God is light, and in him there is no darkness.
1:5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Сущность благовестия, принесенного на землю Воплотившимся Словом Божиим, слышанного от Него апостолами и ими возвещаемого людям, Апостол Иоанн здесь выражает в форме краткого афоризма с противоположением мысли положительной и мысли отрицательной (параллелизм антитетический): Бог есть свет, и нет в нем никакой тьмы. Судя по афористическому характеру этого выражения, а еще более по прямому свидетельству Апостола: "мы слышали от Него", - можно думать, что здесь воспроизведено точное изречение, собственные слова Спасителя - одно из тех немалочисленных аграфа (agrafa) - не записанных в Евангелии изречений Господа, которые сохранились лишь в писаниях апостолов (таково приводимое Ап. Павлом в речи к ефесским пастырям изречение Господа: "блаженнее давать, нежели принимать" Деян 20:35) или в более поздних памятниках христианского церковного предания. Возможно, впрочем, как и предполагают некоторые толкователи, что рассматриваемое изречение есть обобщение, сокращение или напоминание нескольких подобных изречений Христа Спасителя о Себе, как о свете (Ин 8:12; 9:5), самим Апостолом выраженное в афоризме.

Во всяком случае, положение: "Бог есть свет" есть одно из выражений, употребляемых Ап. Иоанном, которыми описывается собственное существо Бога, каковы: "Бог есть Дух" (Ин 4:24) и "Бог есть Любовь" (1Ин. 4:8): если другие новозаветные писатели говорят о свойствах и действиях Бога, то св. Иоанн, говорит о том, что есть Бог в своем существе. Основное понятие, даваемое именем света в приложении к Богу, есть понятие абсолютного нравственного совершенства, ср. Иак 1:17, совершеннейшей святости. Как в видимом мире свет есть стихия превосходнейшая и благодетельнейшая, все освещающая, согревающая, оживляющая, так и в Боге "свет" есть совокупность и полнота Его Божеских совершенств - святости, премудрости, всеведения, благодати и др., по которым Бог все в мире озаряет, просвещает, оживотворяет, приводит к блаженству. И нет никакого недостатка ни в одном из этих свойств Божиих, нет никакой тени в присносущем свете существа Божия. "Итак Он есть свет, и тьмы в Нем нет, но свет духовный, привлекающий очи души к зрению Его, а от всего вещественного отвращающий и возбуждающий стремление к Нему одному с самою сильною любовию. Под тьмою разумеет или незнание, или грех, ибо в Боге нет ни незнания, ни греха, потому что незнание и грех имеют место (только) в веществе и в нашем расположении... А что Апостол называет тьмою грех, это видно из евангельского изречения его: "и свет во тьме светит, и тьма его не объяла" (Ин 1:5), где тьмою он называет нашу греховную природу, которая по всей склонности к падению уступает завистнику нашему диаволу, увлекающему к греху. Итак, Свет, соединившийся с нашим естеством, весьма уловляемым, стал совершенно неуловим для искусителя, ибо Он греха не сотворил (Ис LIII:9)".

Из учения о Боге, как Свете, Апостол далее делает два нравственно-практических вывода: а) о необходимости для христиан ходить в вере истины и чистоты, признавать и исповедывать свои грехи и очищаться кровью искупителя (I:6; II:2) и б) о долге их соблюдать заповеди Божии, особенно заповедь о любви (II:3-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostolic Testimony.A. D. 80.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.

I. Here is the message or report that the apostle avers to come from the Lord Jesus: This then is the message which we have heard of him (v. 5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun him can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches. This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: This then is the message which we have heard of him, and declare unto you. A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion)--That God is light, and in him is no darkness at all, v. 5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: In him is no darkness at all, v. 5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: The only-begotten, who is in the bosom of the Father, the same hath declared him. It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, God is light, and in him is no darkness at all? Then,

II. There is a just conclusion to be drawn from this message and report, and that for the consideration and conviction of professors of religion, or professed entertainers of this gospel. This conclusion issues into two branches:-- 1. For the conviction of such professors as have no true fellowship with God: If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. It is known that to walk, in scripture account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is capable of subjection to the divine law. To walk in darkness is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental dictates of our holy religion. Now there may be those who may pretend to great attainments and enjoyments in religion; they may profess to have communion with God; and yet their lives may be irreligious, immoral, and impure. To such the apostle would not fear to give the lie: They lie, and do not the truth. They belie God; for he holds no heavenly fellowship or intercourse with unholy souls. What communion hath light with darkness? They belie themselves, or lie concerning themselves; for they have no such communications from God nor accesses to him. There is no truth in their profession nor in their practice, or their practice gives their profession and pretences the lie, and demonstrates the folly and falsehood of them. 2. For the conviction and consequent satisfaction of those that are near to God: But, if we walk in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. As the blessed God is the eternal boundless light, and the Mediator is, from him, the light of the world, so the Christian institution is the great luminary that appears in our sphere, and shines here below. A conformity to this in spirit and practice demonstrates fellowship or communion with God. Those that so walk show that they know God, that they have received of the Spirit of God, and that the divine impress or image is stamped upon their souls. Then we have fellowship one with another, they with us and we with them, and both with God, in his blessed or beatific communications to us. And this is one of those beatific communications to us--that his Son's blood or death is applied or imputed to us: The blood of Jesus Christ his Son cleanseth us from all sin. The eternal life, the eternal Son, hath put on flesh and blood, and so became Jesus Christ. Jesus Christ hath shed his blood for us, or died to wash us from our sins in his own blood. His blood applied to us discharges us from the guilt of all sin, both original and actual, inherent and committed: and so far we stand righteous in his sight; and not only so, but his blood procures for us those sacred influences by which sin is to be subdued more and more, till it is quite abolished, Gal. iii. 13, 14.
Adam Clarke: Commentary on the Bible - 1831
1:5: This then is the message - This is the grand principle on which all depends, which we have heard of απ' αυτου, From him; for neither Moses nor the prophets ever gave that full instruction concerning God and communion with him which Jesus Christ has given, for the only-begotten Son, who was in the bosom of the Father, has alone declared the fullness of the truth, and the extent of the blessings, which believers on him are to receive. See Joh 1:18.
God is light - The source of wisdom, knowledge, holiness, and happiness; and in him is no darkness at all - no ignorance, no imperfection, no sinfulness, no misery. And from him wisdom, knowledge, holiness, and happiness are received by every believing soul. This is the grand message of the Gospel, the great principle on which the happiness of man depends. Light implies every essential excellence, especially wisdom, holiness, and happiness. Darkness implies all imperfection, and principally ignorance, sinfulness, and misery. Light is the purest, the most subtile, the most useful, and the most diffusive of all God's creatures; it is, therefore, a very proper emblem of the purity, perfection, and goodness of the Divine nature. God is to human soul, what the light is to the world; without the latter all would be dismal and uncomfortable, and terror and death would universally prevail: and without an indwelling God what is religion? Without his all-penetrating and diffusive light, what is the soul of man? Religion would be an empty science, a dead letter, a system unauthoritated and uninfluencing, and the soul a trackless wilderness, a howling waste, full of evil, of terror and dismay, and ever racked with realizing anticipations of future, successive, permanent, substantial, and endless misery. No wonder the apostle lays this down as a first and grand principle, stating it to be the essential message which he had received from Christ to deliver to the world.
Albert Barnes: Notes on the Bible - 1834
1:5: This then is the message which we have heard of him - This is the substance of the announcement (ἐπαγγελία epangelia) which we have received of him, or which he made to us. The message here refers to what he communicated as the sum of the Revelation which he made to man. The phrase "of him" (απ ̓ αὐτου ap' autou) does not mean respecting him, or about him, but from him; that is, this is what we received from his preaching; from all that he said. The peculiarity, the substance of all that he said, may be summed up in the declaration that God is light, and in the consequences which follow from this doctrine. He came as the messenger of Him who is light; he came to inculcate and defend the truths which flow from that central doctrine, in regard to sin, to the danger and duty of man, to the way of recovery, and to the rules by which men ought to live.
That God is light - Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness - as darkness is of the opposite. John here says that "God is light" - φῶς phō s - not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds. He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity. Compare the Jam 1:17 note; Joh 1:4-5 note; Ti1 6:16 note.
And in him is no darkness at all - This language is much in the manner of John, not only affirming that a thing is so, but guarding it so that no mistake could possibly be made as to what he meant. Compare Joh 1:1-3. The expression here is designed to affirm that God is absolutely perfect; that there is nothing in him which is in any way imperfect, or which would dim or mar the pure splendor of his character, not even as much as the smallest spot would on the sun. The language is probably designed to guard the mind from an error to which it is prone, that of charging God with being the Author of the sin and misery which exist on the earth; and the apostle seems to design to teach that whatever was the source of sin and misery, it was not in any sense to be charged on God. This doctrine that God is a pure light, John lays down as the substance of all that he had to teach; of all that he had learned from him who was made flesh. It is, in fact, the fountain of all just views of truth on the subject of religion, and all proper views of religion take their origin from this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: the message: Jo1 3:11; Co1 11:23
that God: Psa 27:1, Psa 36:9, Psa 84:11; Isa 60:19; Joh 1:4, Joh 1:9, Joh 8:12, Joh 9:5, Joh 12:35, Joh 12:36; Ti1 6:16; Jam 1:17; Rev 21:23, Rev 22:5
Geneva 1599
(3) This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
(3) Now he enters into a question, by which we may understand that we are joined together with Christ, that is, if we are governed with his light, which is perceived by the ordering of our life. And thus he reasons, God is in himself most pure light, therefore he agrees well with them who are of the light, but with them that are of the darkness he has no fellowship.
John Gill
This then is the message,.... Of God by his Son the Word, or from Christ by his apostles. The Syriac version renders it, "this is the Gospel"; which is good news from a far country, a message sent from the King of kings to sinful men: or this is the annunciation, or declaration; that is, the thing declared, or showed. Some render it, "this is the promise", that whereas God is light, such who walk in the light shall have communion with him, and others shall not:
which we have heard of him; of Christ, who has declared him, that he is light without any mixture of darkness; that is a pure Spirit, and must be worshipped in a spiritual way; and that only spiritual worshippers are such as he seeks, and admits to communion with him. Moreover, they might hear and learn this of Christ, by his telling them that he himself was light, who is the image of the invisible God, insomuch, that he that has seen the Son, has seen the Father also. Wherefore, if the one is light, the other must be likewise; nor is there any coming to the Father, and enjoying communion with him, but through Christ; all which our Lord told his disciples. The Ethiopic version reads, "which ye have heard", very wrongly; for the words regard the apostles, who made a faithful declaration of the message they heard, and had from Christ, which is as follows:
and declare unto you that God is light; that is, God the Father, as distinguished from "him", Christ, of whom they had heard this message, and from Jesus Christ his Son, 1Jn 1:7, what is declared of him, agreeably to the report of Christ, is, that he is "light"; that is, as light is opposed to the darkness of sin; he is pure and holy in his nature and works, and of such pure eyes as not to behold iniquity; and so perfectly holy, that angels cover their times before him, when they speak of his holiness: and as light is opposed to the darkness of ignorance, he is wise and knowing; he knows himself, his own nature, being, and perfections, his Son and Spirit, and their distinct modes of subsisting; he sees clearly all things in himself, all things he could do, or has determined shall be done; he has perfect knowledge of all creatures and things, and the darkness and the light are alike unto him, nor can the former hide from him: he is knowable, and to be discerned; he is clothed with light, and dwells in it; he may be known by the works of creation and providence; even the invisible things of him, his eternal power and Godhead, may be clearly seen and understood by them, and especially in his word, and most clearly in his Son; it is owing to the darkness of men, and not to any in and about God, who is light, that he is so little known as he is: and, like the light, he illuminates others; he is the Father of lights, the author and giver of all light; of the light of reason to men in general; and of grace here, and glory hereafter, to his own people, which are both signified by light; in whose light they see light; and he refreshes and delights their souls with the light of his countenance now, and with his glorious presence in the other world:
and in him is no darkness at all; no darkness of sin; nothing is more contrary to him, or more distant from him: nor any darkness of error and ignorance; what is unknown to men, as the times and seasons; what angels were ignorant of, and even Christ, as man, as the day and hour of Jerusalem's destruction, were known to the Father; in him is no ignorance of anything whatever; nor is there any variableness or shadow of turning in him, as there is in the luminous body of the sun; but God is always the same pure and holy, wise and knowing Being. It is usual with the Cabalistic Jews (e), to call the supreme Being light the most simple light, hidden light, and infinite light, with respect to his nature, glory, and majesty, and with regard also to his grace and mercy, justice and judgment; though, as R. Sangart says (f), this is to be understood of him figuratively.
(e) Lex. Cabalist, p. 63, 64. (f) Sepher Cosri, par. 2. sect. 2. fol. 61. 2.
John Wesley
And this is the sum of the message which we have heard of him - The Son of God. That God is light - The light of wisdom, love, holiness, glory. What light is to the natural eye, that God is to the spiritual eye. And in him is no darkness at all - No contrary principle. He is pure, unmixed light.
Robert Jamieson, A. R. Fausset and David Brown
First division of the body of the Epistle (compare Introduction).
declare--Greek, "announce"; report in turn; a different Greek word from 1Jn 1:3. As the Son announced the message heard from the Father as His apostle, so the Son's apostles announce what they have heard from the Son. John nowhere uses the term "Gospel"; but the witness or testimony, the word, the truth, and here the message.
God is light--What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on GOD. As God here, so Christ, in 1Jn 2:8, is called "the true light."
no darkness at all--strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
1:61:6: Եթէ ասիցեմք՝ եթէ հաղորդութիւն ունիմք ընդ նմա, եւ ՚ի խաւարի շրջիցիմք, ստեմք՝ եւ ո՛չ առնեմք զճշմարտութիւնն[3135]։ [3135] Ոմանք. Եթէ ասեմք, եթէ հաղոր՛՛։
7 Իսկ եթէ լոյսի մէջ ենք քայլում, ինչպէս որ ինքն է լոյսի մէջ, հաղորդութեան մէջ ենք լինում միմեանց հետ, եւ նրա Որդու՝ Յիսուսի արիւնը մաքրում է մեզ ամէն մեղքից:
6 Եթէ ըսենք թէ Անոր հետ հաղորդակից ենք ու խաւարի մէջ պտըտինք, սուտ կը խօսինք եւ ճշմարտութիւնը չենք ըսեր։
Եթէ ասիցեմք եթէ` Հաղորդութիւն ունիմք ընդ նմա եւ ի խաւարի շրջիցիմք, ստեմք եւ ոչ առնեմք զճշմարտութիւնն:

1:6: Եթէ ասիցեմք՝ եթէ հաղորդութիւն ունիմք ընդ նմա, եւ ՚ի խաւարի շրջիցիմք, ստեմք՝ եւ ո՛չ առնեմք զճշմարտութիւնն[3135]։
[3135] Ոմանք. Եթէ ասեմք, եթէ հաղոր՛՛։
7 Իսկ եթէ լոյսի մէջ ենք քայլում, ինչպէս որ ինքն է լոյսի մէջ, հաղորդութեան մէջ ենք լինում միմեանց հետ, եւ նրա Որդու՝ Յիսուսի արիւնը մաքրում է մեզ ամէն մեղքից:
6 Եթէ ըսենք թէ Անոր հետ հաղորդակից ենք ու խաւարի մէջ պտըտինք, սուտ կը խօսինք եւ ճշմարտութիւնը չենք ըսեր։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Если мы говорим, что имеем общение с Ним, а ходим во тьме, то мы лжем и не поступаем по истине;
1:6  ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ καὶ ἐν τῶ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν·
1:6. Ἐὰν (If-ever) εἴπωμεν (we-might-have-had-said) ὅτι (to-which-a-one) κοινωνίαν (to-an-en-commoning-unto) ἔχομεν (we-hold) μετ' (with) αὐτοῦ (of-it) καὶ (and) ἐν (in) τῷ (unto-the-one) σκότει (unto-an-obscurity) περιπατῶμεν, (we-might-tread-about-unto," ψευδόμεθα ( we-falsify ) καὶ (and) οὐ (not) ποιοῦμεν (we-do-unto) τὴν (to-the-one) ἀλήθειαν: (to-an-un-secluding-of)
1:6. si dixerimus quoniam societatem habemus cum eo et in tenebris ambulamus mentimur et non facimus veritatemIf we say that we have fellowship with him and walk in darkness, we lie and do not the truth.
6. If we say that we have fellowship with him, and walk in the darkness, we lie, and do not the truth:
1:6. If we claim that we have fellowship with him, and yet we walk in darkness, then we are lying and not telling the truth.
1:6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

6: Если мы говорим, что имеем общение с Ним, а ходим во тьме, то мы лжем и не поступаем по истине;
1:6  ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ καὶ ἐν τῶ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν·
1:6. si dixerimus quoniam societatem habemus cum eo et in tenebris ambulamus mentimur et non facimus veritatem
If we say that we have fellowship with him and walk in darkness, we lie and do not the truth.
1:6. If we claim that we have fellowship with him, and yet we walk in darkness, then we are lying and not telling the truth.
1:6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Каждый христианин как член Царства Божия, должен находиться в живом общении с Богом. Но необходимым для того условием является хождение христианина в свете истины и святости. При отсутствии же этих условий христианин заблуждался бы или допускал бы сознательный обман, почитая себя стоящим в общении с Богом - Светом истины и святости. Резкость тона, по-видимому, говорит о том, что Апостол имеет в виду каких-то лжеучителей, искажавших истинное понятие о существе христианской жизни и общения с Богом. "Итак, когда мы принимаем вас в общники с Богом, Который есть свет, а в этом свете, как показано, нет тьмы и не может быть; то и мы, как общники света, не должны в себя принимать тьму, чтобы не понести наказание за ложь, и вместе с ложью не быть отторгнутым от общения с светом" (блаж. Феофил.). Истинное же общение с Богом, истинное хождение во свете по закону богоуподобления необходимо проявляется в общении и с ближними, в братолюбии. Но источник благодатной силы ходить в свете общения с Богом и ближними заключается единственно в искуплении всего мира Кровью Сына Божия. "Никто, любящий истину и старающийся быть истинным, не осмелится сказать, что он безгрешен. Итак, если кем овладевает это опасение, тот пусть не унывает: ибо кто вступил в общение с Сыном Его Иисусом Христом, тот очищен Кровью Его, пролитою за нас" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
1:6: If we say that we have fellowship - Having fellowship, κοινωνια, communion, with God, necessarily implies a partaking of the Divine nature. Now if a man profess to have such communion, and walk in darkness - live an irreligious and sinful life, he lies, in the profession which he makes, and does not the truth - does not walk according to the directions of the Gospel, on the grace of which he holds his relation to God, and his communion with him.
The Gnostics, against whose errors it is supposed this epistle was written, were great pretenders to knowledge, to the highest degrees of the Divine illumination, and the nearest communion with the fountain of holiness, while their manners were excessively corrupt.
Albert Barnes: Notes on the Bible - 1834
1:6: If we say that we have fellowship uith him - If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, (compare the notes at Jo1 1:3), and he who professes that should be like him.
And walk in darkness - Live in sin and error. To "walk in darkness" now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion. That is not, however, probably the whole idea here. The leading thought is, that if we live in sin, it is a proof that our profession of religion is false. Desirable as it is to have the comforts of religion, yet it is not always true that they who do not are not true Christians, nor is it true by any means that they intend to deceive the world.
We lie - We are false professors; we are deceived if we think that we can have fellowship with God, and yet live in the practice of sin. As God is pure, so must we be, if we would be his friends. This does not mean necessarily that they meant to deceive, but that there was an irreconcilable contradiction between a life of sin and fellowship with God.
And do not the truth - Do not act truly. The profession is a false one. Compare the notes at Joh 3:22. To do the truth is to act in accordance with truth; and the expression here means that such an one could not be a Christian. And yet how many there are who are living in known sin who profess to be Christians! How many whose minds are dark on the whole subject of religion, who have never known anything of the real peace and joy which it imparts, who nevertheless entertain the belief that they are the friends of God, and are going to heaven! They trust in a name, in forms, in conformity to external rites, and have never known anything of the internal peace and purity which religion imparts, and in fact have never had any true fellowship with that God who is light, and in whom there is no darkness at all. Religion is light; religion is peace, purity, joy; and though there are eases where for a time a true Christian may be left to darkness, and have no spiritual joy, and be in doubt about his salvation, yet still it is a great truth, that unless we know by personal experience what it is to walk habitually in the light, to have the comforts of religion, and to experience in our own souls the influences which make the heart pure, and which bring us into conformity to the God who is light, we can have no true religion. All else is but a name, which will not avail us on the final day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: If: Jo1 1:8, Jo1 1:10, Jo1 2:4, Jo1 4:20; Mat 7:22; Jam 2:14, Jam 2:16, Jam 2:18; Rev 3:17, Rev 3:18
fellowship: Jo1 1:3; Psa 5:4-6, Psa 94:20; Co2 6:14-16
walk: Jo1 2:9-11; Psa 82:5; Pro 2:13, Pro 4:18, Pro 4:19; Joh 3:19, Joh 3:20, Joh 11:10, Joh 12:35, Joh 12:46
we lie: Jo1 1:10, Jo1 4:20; Joh 8:44, Joh 8:45; Ti1 4:2
do not: Joh 3:21
John Gill
If we say that we have fellowship with him,.... The Alexandrian copy reads, "for if we say": that is, if any profess to be partakers of the divine nature, to be like unto God, and to have communion with him, to have the light of his countenance, and the discoveries of his love:
and walk in darkness; in the darkness of sin, ignorance, and unbelief, or are in a state of unregeneracy and blindness; whose understandings are darkened, and they know not God in Christ, nor have any true sight and sense of themselves, their sin and danger; and are ignorant of Christ and his righteousness, and the way of salvation by him; and are strangers to the Spirit of God, and the work of his grace; and are unacquainted with the truths of the Gospel; and not only so, but go on in darkness more and more; prefer it to the light, love it, and the works of it; have fellowship with them, and choose them; take pleasure in the ways of sin and wickedness, and continue, and walk on in them; if such persons pretend to fellowship with God, they are liars:
we lie; it cannot be, it is a contradiction, the thing is impossible and impracticable; what communion hath light with darkness? or what fellowship can the throne of iniquity, or those in whom sin reigns, have with God? for God is light, and were they partakers of him, or like unto him, or had communion with him, they would consequently be in the light, and not in darkness, and much less walk in it; wherefore they are liars,
and do not the truth: they do not say the truth, nor act according to it; they do not act uprightly or sincerely, but are hypocrites, and pretend to that which they have not; and if they did the truth, they would come to the light, and not walk in darkness; see Jn 3:21.
John Wesley
If we say - Either with our tongue, or in our heart, if we endeavour to persuade either ourselves or others. We have fellowship with him, while we walk, either inwardly or outwardly, in darkness - In sin of any kind. We do not the truth - Our actions prove, that the truth is not in us.
Robert Jamieson, A. R. Fausset and David Brown
say--profess.
have fellowship with him-- (1Jn 1:3). The essence of the Christian life.
walk--in inward and outward action, whithersoever we turn ourselves [BENGEL].
in darkness--Greek, "in the darkness"; opposed to "the light" (compare 1Jn 2:8, 1Jn 2:11).
lie-- (1Jn 2:4).
do not--in practice, whatever we say.
the truth-- (Eph 4:21; Jn 3:21).
1:71:7: Իսկ եթէ ընդ լոյս գնայցեմք՝ որպէս նա ՚ի լոյս է, հաղորդութիւն ունիմք ընդ միմեանս. եւ արիւնն Յիսուսի Որդւոյ նորա սրբեսցէ՛ զմեզ յամենայն մեղաց[3136]։ [3136] Ոմանք. Գնայցեմք որպէս եւ նա լոյս է, հաղորդութիւն ունիմք ընդ նմա, եւ արիւնն Յիսուսի... սրբէ զմեզ յամենայն։
8 Եթէ ասենք՝ «Մենք ոչ մի մեղք չունենք», մենք մեզ ենք խաբում, եւ ճշմարտութիւն չկայ մեր մէջ:
7 Հապա եթէ լոյսի մէջ քալենք, ինչպէս անիկա լոյսի մէջ է, իրարու հետ հաղորդակից կ’ըլլանք ու անոր Որդիին Յիսուս Քրիստոսին արիւնը մեզ ամէն մեղքէ կը սրբէ։
Իսկ եթէ ընդ լոյս գնայցեմք, որպէս նա ի լոյս է, հաղորդութիւն ունիմք ընդ միմեանս, եւ արիւնն [1]Յիսուսի Որդւոյ նորա սրբէ զմեզ յամենայն մեղաց:

1:7: Իսկ եթէ ընդ լոյս գնայցեմք՝ որպէս նա ՚ի լոյս է, հաղորդութիւն ունիմք ընդ միմեանս. եւ արիւնն Յիսուսի Որդւոյ նորա սրբեսցէ՛ զմեզ յամենայն մեղաց[3136]։
[3136] Ոմանք. Գնայցեմք որպէս եւ նա լոյս է, հաղորդութիւն ունիմք ընդ նմա, եւ արիւնն Յիսուսի... սրբէ զմեզ յամենայն։
8 Եթէ ասենք՝ «Մենք ոչ մի մեղք չունենք», մենք մեզ ենք խաբում, եւ ճշմարտութիւն չկայ մեր մէջ:
7 Հապա եթէ լոյսի մէջ քալենք, ինչպէս անիկա լոյսի մէջ է, իրարու հետ հաղորդակից կ’ըլլանք ու անոր Որդիին Յիսուս Քրիստոսին արիւնը մեզ ամէն մեղքէ կը սրբէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: если же ходим во свете, подобно как Он во свете, то имеем общение друг с другом, и Кровь Иисуса Христа, Сына Его, очищает нас от всякого греха.
1:7  ἐὰν δὲ ἐν τῶ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῶ φωτί, κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων καὶ τὸ αἷμα ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.
1:7. ἐὰν (if-ever) δὲ (moreover) ἐν (in) τῷ (unto-the-one) φωτὶ (unto-a-light) περιπατῶμεν (we-might-tread-about-unto) ὡς (as) αὐτὸς (it) ἔστιν (it-be) ἐν (in) τῷ (unto-the-one) φωτί, (unto-a-light,"κοινωνίαν (to-an-en-commoning-unto) ἔχομεν (we-hold) μετ' (with) ἀλλήλων ( of-one-to-other ) καὶ (and) τὸ (the-one) αἷμα (a-blood) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ (of-it) καθαρίζει (it-cleanseth-to) ἡμᾶς (to-us) ἀπὸ (off) πάσης (of-all) ἁμαρτίας. (of-an-un-adjusting-along-unto)
1:7. si autem in luce ambulemus sicut et ipse est in luce societatem habemus ad invicem et sanguis Iesu Filii eius mundat nos ab omni peccatoBut if we walk in the light, as he also is in the light, we have fellowship one with another: And the blood of Jesus Christ his Son cleanseth us from all sin.
7. but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.
1:7. But if we walk in the light, just as he also is in the light, then we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
1:7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin:

7: если же ходим во свете, подобно как Он во свете, то имеем общение друг с другом, и Кровь Иисуса Христа, Сына Его, очищает нас от всякого греха.
1:7  ἐὰν δὲ ἐν τῶ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῶ φωτί, κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων καὶ τὸ αἷμα ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.
1:7. si autem in luce ambulemus sicut et ipse est in luce societatem habemus ad invicem et sanguis Iesu Filii eius mundat nos ab omni peccato
But if we walk in the light, as he also is in the light, we have fellowship one with another: And the blood of Jesus Christ his Son cleanseth us from all sin.
1:7. But if we walk in the light, just as he also is in the light, then we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
1:7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: But if we walk in the light - If, having received the principle of holiness from him, we live a holy and righteous life, deriving continual light, power, and life from him, then we have fellowship one with another; that is, we have communion with God, and God condescends to hold communion with us. This appears to be the intention of the apostle; and so he was understood by some versions and MSS., which, instead of μετ' αλληλων, with each other, have μετ' αυτον, with him. Those who are deeply experienced in Divine things converse with God, and God with them. What John says is no figure; God and a holy heart are in continual correspondence.
The blood of Jesus Christ - The meritorious efficacy of his passion and death has purged our consciences from dead works, and cleanseth us, καθαριζει ἡμας, continues to cleanse us, i.e., to keep clean what it has made clean, (for it requires the same merit and energy to preserve holiness in the soul of man, as to produce it), or, as several MSS. and some versions read, καθαριει and καθαρισει, will cleanse; speaking of those who are already justified, and are expecting full redemption in his blood.
And being cleansed from all sin is what every believer should look for, what he has a right to expect, and what he must have in this life, in order to be prepared to meet his God. Christ is not a partial Savior, he saves to the uttermost, and he cleanses from All sin.
Albert Barnes: Notes on the Bible - 1834
1:7: But if we walk in the light - Compare the notes at Jo1 1:5. Walking in the light may include the three following things:
(1) Leading lives of holiness and purity; that is, the Christian must be characteristically a holy man, a light in the world, by his example.
(2) walking in the truth; that is, embracing the truth in opposition to all error of paganism and infidelity, and having clear, spiritual views of truth, such as the unrenewed never have. See Co2 4:6; Co1 2:9-15; Eph 1:18.
(3) enjoying the comforts of religion; that is, having the joy which religion is fitted to impart, and which it does impart to its true friends, Psa 94:19; Isa 57:8; Co2 1:3; Co2 13:11. Compare the notes at Joh 12:35.
As he is in the light - In the same kind of light that he has. The measure of light which we may have is not the same in degree, but it is of the same kind. The true Christian in his character and feelings resembles God.
We have fellowship one with another - As we all partake of his feelings and views, we shall resemble each other. Loving the same God, embracing the same views of religion, and living for the same ends, we shall of course have much that is common to us all, and thus shall have fellowship with each other.
And the blood of Jesus Christ his Son cleanseth us from all sin - See the sentiment here expressed fully explained in the notes at Heb 9:14. When it is said that his blood cleanses us from all sin, the expression must mean one of two things - either that it is through that blood that all past sin is forgiven, or that that blood will ultimately purify us from all transgression, and make us perfectly holy. The general meaning is plain, that in regard to any and every sin of which we may be conscious, there is efficacy in that blood to remove it, and to make us wholly pure. There is no stain made by sin so deep that the blood of Christ cannot take it entirely away from the soul. The connection here, or the reason why this is introduced here, seems to be this: The apostle is stating the substance of the message which he had received, Jo1 1:5. The first or leading part of it was, that God is light, and in him is no darkness, and that his religion requires that all his friends should resemble him by their walking in the light. Another, and a material part of the same message was, that provision was made in his religion for cleansing the soul from sin, and making it like God. No system of religion intended for man could be adapted to his condition which did not contain this provision, and this did contain it in the most full and ample manner. Of course, however, it is meant that that blood cleanses from all sin only on the conditions on which its efficacy can be made available to man - by repentance for the past, and by a cordial reception of the Saviour through faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: If we: Jo1 2:9, Jo1 2:10; Psa 56:13, Psa 89:15, Psa 97:11; Isa 2:5; Joh 12:35; Rom 13:12; Eph 5:8; Jo2 1:4; Jo3 1:4
as: Jo1 1:5; Psa 104:2; Ti1 6:16; Jam 1:17
we have: Jo1 1:3; Amo 3:3
and the: Jo1 2:1, Jo1 2:2, Jo1 5:6, Jo1 5:8; Zac 13:1; Joh 1:29; Co1 6:11; Eph 1:7; Heb 9:14; Pe1 1:19; Rev 1:5, Rev 7:14
Geneva 1599
But if we walk in the (d) light, as he is in the light, we have fellowship one with another, (4) and the blood of Jesus Christ his Son cleanseth us from all sin.
(d) God is said to be light by his own nature, and to be in light, that is to say, in that everlasting infinite blessedness: and we are said to walk in light in that the beams of that light shine to us in the Word. (4) A digression the matter at hand, to the remission of sins: for this our sanctification who walk in the light, is a testimony of our joining and knitting together with Christ: but because this our light is very dark, we must obtain another benefit in Christ, that is, that our sins may be forgiven us being sprinkled with his blood: and this in conclusion is the support and anchor of our salvation.
John Gill
But if we walk in the light,.... Are persons enlightened by the Spirit of God, so as to have a true sight and sense of sin, to know Christ, and the way of salvation by him; and are children of the light, and are going on and increasing in spiritual light and knowledge; walk on in Christ, the light, by faith, and in the light and truth of the Gospel, and as becomes it, and as children of light; and as such who are called out of darkness into marvellous light:
as he is in the light; according to the light which he has given, who is light itself, is in it, and dwells in it. This "as" denotes not equality, but likeness: when this is the case, then it is a clear point, that
we have fellowship one with another; not with the saints, with the apostles, and other Christians, but with God: "we have mutual communion", as the Arabic version renders it; God with us, and we with him. Some copies read, "with him", as in 1Jn 1:6; and such a reading the sense requires; and agreeably to this the Ethiopic version renders it, "and we are partakers among ourselves with him"; that is, we all jointly and mutually appear to be like him, and partake of his nature, and have communion with him; and not only so, but with his Son Jesus Christ, as appears from our having a share in the cleansing efficacy of his blood:
and the blood of Jesus Christ, his Son, cleanseth us from all sin: there is a pollution on human nature, which is original, natural, universal, and internal, and is such that nothing can remove but the blood of Christ; not ceremonial ablutions and sacrifices, nor moral duties, nor evangelical performances, or submission to Gospel ordinances, and particularly baptism, which is not the putting away the faith of the flesh; nor even the graces of the Spirit, no, not faith, no otherwise than as it has to do with this blood; for this cleansing is not to be understood of sanctification, for that more properly belongs to the Spirit of God, and besides, does not cleanse from all sin; for notwithstanding this, sin is in the saints: but either of the atonement of sin, by the sacrifice of Christ, and so of a complete justification from it by his blood, which is put for both his active and passive obedience, the one being finished in the other; or rather of the pardon of sin, procured by the blood of Christ, and the application of that blood to the conscience, which purges it from dead works, and which has a continued virtue in it for that purpose. Christ's blood, being applied by the Spirit of God, has been always cleansing from sin; it had this virtue in it, and was of this use, even before it was actually shed, to the Old Testament saints; whence Christ is said to be the Lamb slain from the foundation of the world; and it has the same efficacy now as when first shed, and will have to the end of the world; and being sprinkled upon the conscience, by the Spirit of God, it takes away the sins of believers, and cleanses from them, as fast as the corruption of nature rises, or sins appear; and removes them out of their sight, and speaks peace to their souls; and which is owing, as to the dignity of Christ's person and the value of his sacrifice, so to his continual intercession, advocacy, and mediation; and which reaches to all sin, original and actual, secret and open sins; sins of heart, thought, lip, and life; sins of omission and commission, greater or lesser sins, committed against light and knowledge, grace and mercy, law and Gospel, all but the sin against the Holy Ghost; and in this Christ was the antitype of the scape goat, of which the Jews say (g), that
"it atoned for all the transgressions of the law, whether small or great, sins of presumption, or of ignorance, known, or not known, which were against an affirmative or negative command, which deserved cutting off (by the hand of God), or death by the sanhedrim.''
The Arabic and Ethiopic versions render it, "from all our sins"; and this must be ascribed to the greatness of his person, as the Son of God; wherefore the emphasis lies on these words, "his Son": the Son of God, who is equal with God, and is truly and properly God: as it must be the blood of man that must, according to the law, be shed, to atone for and expiate sin, and cleanse from it, and that of an innocent man, who is holy, harmless, and without sin; so it must not be the blood of a mere man, though ever so holy, but the blood of one that is God as well as man; see Acts 20:28. The divine nature of the Son of God, being in union with the human nature, put virtue into his blood to produce such an effect, which still continues, and will, as long as there is any occlusion for it.
(g) Misn. Shebuot, c. 1. sect. 6.
John Wesley
But if we walk in the light - In all holiness. As God is (a deeper word than walk, and more worthy of God) in the light, then we may truly say, we have fellowship one with another - We who have seen, and you who have not seen, do alike enjoy that fellowship with God. The imitation of God being the only sure proof of our having fellowship with him. And the blood of Jesus Christ his Son - With the grace purchased thereby. Cleanseth us from all sin - Both original and actual, taking away all the guilt and all the power.
Robert Jamieson, A. R. Fausset and David Brown
Compare Eph 5:8, Eph 5:11-14. "WE WALK"; "God is (essentially in His very nature as 'the light,' 1Jn 1:5) in the light." WALKING in the light, the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (1Jn 2:6). ALFORD notices, Walking in the light as He is in the light, is no mere imitation of God, but an identity in the essential element of our daily walk with the essential element of God's eternal being.
we have fellowship one with another--and of course with God (to be understood from 1Jn 1:6). Without having fellowship with God there can be no true and Christian fellowship one with another (compare 1Jn 1:3).
and--as the result of "walking in the light, as He is in the light."
the blood of Jesus . . . cleanseth us from all sin--daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood once for all, but of the present sanctification ("cleanseth" is present tense) which the believer, walking in the light and having fellowship with God and the saints, enjoys as His privilege. Compare Jn 13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare 1Jn 1:9, "cleanse us from all unrighteousness," a further step besides "forgiving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.
1:81:8: Եթէ ասիցեմք՝ եթէ մեղս ինչ մեք ո՛չ ունիմք, զանձինս խաբեմք. եւ ճշմարտութիւն ՚ի մեզ ո՛չ գոյ[3137]։ [3137] Օրինակ մի. Եւ եթէ ասեմք թէ մեղս ինչ։
9 Իսկ եթէ խոստովանենք մեր մեղքերը, հաւատարիմ է նա եւ արդար՝ մեր մեղքերը մեզ ներելու եւ մաքրելու համար մեզ ամէն անիրաւութիւնից:
8 Եթէ ըսենք թէ «Մենք մեղք մը չունինք», ինքզինքնիս կը խաբենք ու մեր մէջ ճշմարտութիւն չկայ։
Եթէ ասիցեմք եթէ` Մեղս ինչ մեք ոչ ունիմք, զանձինս խաբեմք, եւ ճշմարտութիւն ի մեզ ոչ գոյ:

1:8: Եթէ ասիցեմք՝ եթէ մեղս ինչ մեք ո՛չ ունիմք, զանձինս խաբեմք. եւ ճշմարտութիւն ՚ի մեզ ո՛չ գոյ[3137]։
[3137] Օրինակ մի. Եւ եթէ ասեմք թէ մեղս ինչ։
9 Իսկ եթէ խոստովանենք մեր մեղքերը, հաւատարիմ է նա եւ արդար՝ մեր մեղքերը մեզ ներելու եւ մաքրելու համար մեզ ամէն անիրաւութիւնից:
8 Եթէ ըսենք թէ «Մենք մեղք մը չունինք», ինքզինքնիս կը խաբենք ու մեր մէջ ճշմարտութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Если говорим, что не имеем греха, --обманываем самих себя, и истины нет в нас.
1:8  ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.
1:8. Ἐὰν (If-ever) εἴπωμεν (we-might-have-had-said) ὅτι (to-which-a-one) ἁμαρτίαν (to-an-un-adjusting-along-unto) οὐκ (not) ἔχομεν, (we-hold,"ἑαυτοὺς (to-selves) πλανῶμεν (we-wander-unto) καὶ (and) ἡ (the-one) ἀλήθεια (an-un-secluding-of) οὐκ (not) ἔστιν (it-be) ἐν (in) ἡμῖν. (unto-us)
1:8. si dixerimus quoniam peccatum non habemus ipsi nos seducimus et veritas in nobis non estIf we say that we have no sin, we deceive ourselves and the truth is not in us.
8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.
1:8. If we claim that we have no sin, then we are deceiving ourselves and the truth is not in us.
1:8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.
If we say that we have no sin, we deceive ourselves, and the truth is not in us:

8: Если говорим, что не имеем греха, --обманываем самих себя, и истины нет в нас.
1:8  ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.
1:8. si dixerimus quoniam peccatum non habemus ipsi nos seducimus et veritas in nobis non est
If we say that we have no sin, we deceive ourselves and the truth is not in us.
1:8. If we claim that we have no sin, then we are deceiving ourselves and the truth is not in us.
1:8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Уже в последних словах ст. 7-го Апостол высказал мысль, что грех действует и в христианах, и что все они имеют нужду в очищающей силе Крови Христовой. Теперь, имея в виду, быть может, лжеучителей, отвергавших эту истину, Апостол с особенною настойчивостью доказывает необходимость для всех христиан иметь сознание испорченности своей природы и склонности ко греху. Недостаток этого сознания, а тем более полное его отсутствие ведет не только к пагубному самопрельщению (ст. 8), но далее - в конце концов - к отрицанию искупительного дела Христова, к признанию даже Самого Бога лжецом (ст. 10), ибо, если люди сами по себе могут быть без греха, то излишни искупление и Искупитель, и Слова Писания о необходимости для всех искупления оказывались бы лживыми. Но отрицая и осуждая со всею решительностью самопрельщение и притязание на совершенную безгрешность, Апостол вместе с тем разрешает естественно возникающий вопрос: как же примирить греховное состояние христианина с необходимым требованием общения с Богом, Который есть свет? Ответ на это недоумение Апостол дает в ст. 9: в том смысле, что необходимым условием общения нашего с Богом при наличности несомненной греховности нашей - исповедание, т. е. открытое, решительное и настойчивое признание наших грехов: ean omologwmen taV amartiaV hmwn - исповедание не общей только греховности, но определенных грехов, известных, как деяния тьмы. Что исповедание грехов не может ограничиться одним внутренним сознанием, а должно сопровождаться и внешним исповеданием или открытым самосуждением пред Богом и пред свидетелем, поставленным Богом вязать и решать грехи человеческие (Ин 20:22-23), это предполагается уже значением и новозаветным употреблением термина omologeϊn, заключающего в себе мысль о внешней высказанности или выражении того или другого пред людьми (ср. Мф 10:32-33; Ин 1:20). "Сколь великое благорождается от исповеди, видно из следующих слов: "скажи ты прежде грехи свои, чтобы оправдаться" (Ис XLIII:26) (блаж. Феофил.). При выполнении нами требуемого условия - исповедания грехов - Бог, по уверению Апостола, непременно простит грехи кающемуся (слав, оставит грехи наши) и внутренно очистит грешника от неправды (очистит нас от всякой неправды). В этом одновременно осуществляется и верность, и праведность Бога. "Бог верен, это то же, что истинен; ибо слово верен употребляется не о том только, кому вверяют что-нибудь, но и о том, кто сам весьма верен, кто собственною своею верностью может и других делать такими. В таком смысле Бог верен, а праведен Он в том смысле, что приходящих к Нему, как бы ни были они грешны, не прогоняет (Ин 6:37) (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Confession and Forgiveness.A. D. 80.
8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.

Here, I. The apostle, having supposed that even those of this heavenly communion have yet their sin, proceeds here to justify that supposition, and this he does by showing the dreadful consequences of denying it, and that in two particulars:-- 1. If we say, We have no sin, we deceive ourselves, and the truth is not in us, v. 8. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them the more we shall esteem and value the remedy. If we deny them, the truth is not in us, either the truth that is contrary to such denial (we lie in denying our sin), or the truth of religion, is not in us. The Christian religion is the religion of sinners, of such as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for and mortification of sin, of continual faith in, thankfulness for, and love to the Redeemer, and hopeful joyful expectation of a day of glorious redemption, in which the believer shall be fully and finally acquitted, and sin abolished for ever. 2. If we say, We have not sinned, we make him a liar, and his word is not in us, v. 10. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the sin of the world. And the Lord said in his heart (determined thus with himself), I will not again curse the ground (as he had then lately done) for man's sake; for (or, with the learned bishop Patrick, though) the imagination of man's heart is evil from his youth, Gen. viii. 21. But God has given his testimony to the continued sin and sinfulness of the world, by providing a sufficient effectual sacrifice for sin, that will be needed in all ages, and to the continued sinfulness of believers themselves by requiring them continually to confess their sins, and apply themselves by faith to the blood of that sacrifice. And therefore, if we say either that we have not sinned or do not yet sin, the word of God is not in us, neither in our minds, as to the acquaintance we should have with it, nor in our hearts, as to the practical influence it should have upon us.

II. The apostle then instructs the believer in the way to the continued pardon of his sin. Here we have, 1. His duty in order thereto: If we confess our sins, v. 9. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And, 2. His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession: He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, v. 9. God is faithful to his covenant and word, wherein he has promised forgiveness to penitent believing confessors. He is just to himself and his glory who has provided such a sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son who has not only sent him for such service, but promised to him that those who come through him shall be forgiven on his account. By his knowledge (by the believing apprehension of him) shall my righteous servant justify many, Isa. liii. 11. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse him from the guilt of all unrighteousness, and in due time deliver him from the power and practice of it.
Adam Clarke: Commentary on the Bible - 1831
1:8: If we say that we have no sin - This is tantamount to Jo1 1:10 : If we say that we have not sinned. All have sinned, and come short of the glory of God; and therefore every man needs a Savior, such as Christ is. It is very likely that the heretics, against whose evil doctrines the apostle writes, denied that they had any sin, or needed any Savior. In deed, the Gnostics even denied that Christ suffered: the Aeon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews; and he, being but a common man, his sufferings and death had neither merit nor efficacy.
We deceive ourselves - By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice: this is the most dreadful of all deceptions, as it leaves the soul under all the guilt and pollution of sin, exposed to hell, and utterly unfit for heaven.
The truth is not in us - We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth - all have sinned, all are guilty, all are unholy; and none can redeem himself. Hence it is as necessary that Jesus Christ should become incarnated, and suffer and die to bring men to God.
Albert Barnes: Notes on the Bible - 1834
1:8: If we say that we have no sin - It is not improbable that the apostle here makes allusion to some error which was then beginning to pRev_ail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Rev 2:6, Rev 2:15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners, and that if, on any pretence, we denied that fact, we utterly deceived ourselves. In all ages there have been those who have attempted, on some pretence, to justify their conduct; who have felt that they did not need a Saviour; who have maintained that they had a right to do what they pleased; or who, on pretence of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretence is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified, and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves. Compare the notes at Jam 3:2.
We deceive ourselves - We have wrong views about our character. This does not mean that the self-deception is willful, but that it in fact exists. No man knows himself who supposes that in all respects he is perfectly pure.
And the truth is not in us - On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners, and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes toward the stars, and say that he had no sin to confess - that he was as pure as the God that made those stars?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: say: Jo1 1:6, Jo1 1:10, Jo1 3:5, Jo1 3:6; Kg1 8:46; Ch2 6:36; Job 9:2, Job 14:4, Job 15:14, Job 25:4; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 53:6, Isa 64:6; Jer 2:22, Jer 2:23; Rom 3:23; Jam 3:2
we deceive: Co1 3:18; Gal 6:3; Ti2 3:13; Jam 1:22, Jam 1:26; Pe2 2:13
the truth: Jo1 2:4; Ti1 6:5; Jo2 1:2; Jo3 1:3
Geneva 1599
(5) If we say that we have no sin, we (e) deceive ourselves, and the (f) truth is not in us.
(5) There is none but need this benefit, because there is none that is not a sinner.
(e) This fully refutes that perfectness of works of supererogation (doing more than duty requires, the idea that excess good works can form a reserve fund of merit that can be drawn on in favour of sinners) which the papists dream of.
(f) So then, John speaks not thus for modesty's sake, as some say but because it is so indeed.
John Gill
If we say that we have no sin,.... Notwithstanding believers are cleansed from their sins by the blood of Christ, yet they are not without sin; no man is without sin: this is not only true of all men, as they come into the world, being conceived in sin, and shapen in iniquity, and of all that are in a state of unregeneracy, and of God's elect, while in such a state, but even of all regenerated and sanctified persons in this life; as appears by the ingenuous confessions of sin made by the saints in all ages; by their complaints concerning it, and groans under it; by the continual war in them between flesh and spirit; and by their prayers for the discoveries of pardoning grace, and for the fresh application of Christ's blood for cleansing; by their remissness in the discharge of duty, and by their frequent slips and falls, and often backslidings: and though their sins are all pardoned, and they are justified from all things by the righteousness of Christ, yet they are not without sin; though they are freed from the guilt of sin, and are under no obligation to punishment on account of it, yet not from the being of it; their sins were indeed transferred from them to Christ, and he has bore them, and took them and put them away, and they are redeemed from them, and are acquitted, discharged, and pardoned, so that sin is not imputed to them, and God sees no iniquity in them in the article of justification; and also, their iniquities are caused to pass from them, as to the guilt of them, and are taken out of their sight, and they have no more conscience of them, having their hearts sprinkled and purged by the blood of Jesus, and are clear of all condemnation, the curse of the law, the wrath of God, or the second death, by reason of them; yet pardon of sin, and justification from it, though they take away the guilt of sin, and free from obligation to punishment, yet they do not take out the being of sin, or cause it to cease to act, or do not make sins cease to be sins, or change the nature of actions, of sinful ones, to make them harmless, innocent, or indifferent; the sins of believers are equally sins with other persons, are of the same kind and nature, and equally transgressions of the law, and many of them are attended with more aggravating circumstances, and are taken notice of by God, and resented by him, and for which he chastises his people in love: now though a believer may say that he has not this or that particular sin, or is not guilty of this or that sin, for he has the seeds of all sin in him, yet he cannot say he has no sin; and though he may truly say he shall have no sin, for in the other state the being and principle of sin will be removed, and the saints will be perfectly holy in themselves, yet he cannot, in this present life, say that he is without it: if any of us who profess to be cleansed from sin by the blood of Christ should affirm this,
we deceive ourselves; such persons must be ignorant of themselves, and put a cheat upon themselves, thinking themselves to be something when they are nothing; flattering themselves what pure and holy creatures they are, when there is a fountain of sin and wickedness in them; these are self-deceptions, sad delusions, and gross impositions upon themselves:
and the truth is not in us; it is a plain case the truth of grace is not in such persons, for if there was a real work of God upon their souls, they would know and discern the plague of their own hearts, the impurity of their nature, and the imperfection of their obedience; nor is the word of truth in them, for if that had an entrance into them, and worked effectually in them, they would in the light of it discover much sin and iniquity in them; and indeed there is no principle of truth, no veracity in them; there is no sincerity nor ingenuity in them; they do not speak honestly and uprightly, but contrary to the dictates of their own conscience.
John Wesley
If we say - Any child of man, before his blood has cleansed us. We have no sin - To be cleansed from, instead of confessing our sins, 1Jn 1:9, the truth is not in us - Neither in our mouth nor in our heart.
Robert Jamieson, A. R. Fausset and David Brown
The confession of sins is a necessary consequence of "walking in the light" (1Jn 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [AUGUSTINE].
that we have no sin--"HAVE," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the singular; "(confess our) sins" (1Jn 1:9) in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our in the main "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. "They who defend their sins, will see in the great day whether their sins can defend them."
deceive ourselves--We cannot deceive God; we only make ourselves to err from the right path.
the truth-- (1Jn 2:4). True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [ALFORD].
1:91:9: Ապա եթէ խոստովան լինիցիմք զմեղս մեր, հաւատարի՛մ է նա՛ եւ արդա՛ր՝ առ ՚ի թողուլ մեզ զմեղս մեր, եւ սրբե՛լ զմեզ յամենայն անիրաւութենէ[3138]։ եբ [3138] Ոմանք. Ապա թէ խոստովան լինիմք... առ ՚ի թողուլ զմեղս։ ՚Ի լուս՛՛. Յամենայն յանօրէնութենէ. համաձայն ոմանց ՚ի բնաբ՛՛։
10 Եթէ ասենք՝ «Չենք մեղանչել», սուտ ենք հանում Նրան, եւ Նրա խօսքը մեր մէջ չէ:
9 Եթէ խոստովանինք մեղքերնիս, հաւատարիմ ու արդար է անիկա մեր մեղքերուն թողութիւն տալու եւ մեզ ամէն անիրաւութենէ սրբելու։
Ապա եթէ խոստովան լինիցիմք զմեղս մեր, հաւատարիմ է նա եւ արդար առ ի թողուլ մեզ զմեղս մեր, եւ սրբել զմեզ յամենայն անիրաւութենէ:

1:9: Ապա եթէ խոստովան լինիցիմք զմեղս մեր, հաւատարի՛մ է նա՛ եւ արդա՛ր՝ առ ՚ի թողուլ մեզ զմեղս մեր, եւ սրբե՛լ զմեզ յամենայն անիրաւութենէ[3138]։ եբ
[3138] Ոմանք. Ապա թէ խոստովան լինիմք... առ ՚ի թողուլ զմեղս։ ՚Ի լուս՛՛. Յամենայն յանօրէնութենէ. համաձայն ոմանց ՚ի բնաբ՛՛։
10 Եթէ ասենք՝ «Չենք մեղանչել», սուտ ենք հանում Նրան, եւ Նրա խօսքը մեր մէջ չէ:
9 Եթէ խոստովանինք մեղքերնիս, հաւատարիմ ու արդար է անիկա մեր մեղքերուն թողութիւն տալու եւ մեզ ամէն անիրաւութենէ սրբելու։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Если исповедуем грехи наши, то Он, будучи верен и праведен, простит нам грехи наши и очистит нас от всякой неправды.
1:9  ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.
1:9. ἐὰν (If-ever) ὁμολογῶμεν (we-might-along-forthee-unto) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) ἡμῶν, (of-us,"πιστός (trusted) ἐστιν (it-be) καὶ (and) δίκαιος (course-belonged) ἵνα (so) ἀφῇ (it-might-have-had-sent-off) ἡμῖν (unto-us) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) καὶ (and) καθαρίσῃ (it-might-have-cleansed-to) ἡμᾶς (to-us) ἀπὸ (off) πάσης (of-all) ἀδικίας. (of-an-un-coursing-unto)
1:9. si confiteamur peccata nostra fidelis est et iustus ut remittat nobis peccata et emundet nos ab omni iniquitateIf we confess our sins, he is faithful and just, to forgive us our sins and to cleanse us from all iniquity.
9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.
1:9. If we confess our sins, then he is faithful and just, so as to forgive us our sins and to cleanse us from all iniquity.
1:9. If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness.
If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness:

9: Если исповедуем грехи наши, то Он, будучи верен и праведен, простит нам грехи наши и очистит нас от всякой неправды.
1:9  ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.
1:9. si confiteamur peccata nostra fidelis est et iustus ut remittat nobis peccata et emundet nos ab omni iniquitate
If we confess our sins, he is faithful and just, to forgive us our sins and to cleanse us from all iniquity.
1:9. If we confess our sins, then he is faithful and just, so as to forgive us our sins and to cleanse us from all iniquity.
1:9. If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity, his holiness, and our own utter helplessness, and implore mercy for his sake who has died for us; he is faithful, because to such he has promised mercy, Psa 32:5; Pro 28:13; and just, for Christ has died for us, and thus made an atonement to the Divine justice; so that God can now be just, and yet the justifier of him who believeth in Jesus.
And to cleanse us from all unrighteousness - Not only to forgive the sin, but to purify the heart.
Observe here,
1. Sin exists in the soul after two modes or forms:
(1.) In guilt, which requires forgiveness or pardon.
(2.) In pollution, which requires cleansing.
2. Guilt, to be forgiven, must be confessed; and pollution, to be cleansed, must be also confessed. In order to find mercy, a man must know and feel himself to be a sinner, that he may fervently apply to God for pardon; in order to get a clean heart, a man must know and feel its depravity, acknowledge and deplore it before God, in order to be fully sanctified.
3. Few are pardoned, because they do not feel and confess their sins; and few are sanctified or cleansed from all sin, because they do not feel and confess their own sore, and the plague of their hearts.
4. As the blood of Jesus Christ, the merit of his passion and death, applied by faith, purges the conscience from all dead works, so the same cleanses the heart from all unrighteousness.
5. As all unrighteousness is sin, so he that is cleansed from all unrighteousness is cleansed from all sin. To attempt to evade this, and plead for the continuance of sin in the heart through life, is ungrateful, wicked, and even blasphemous; for as he who says he has not sinned, Jo1 1:10, makes God a liar, who has declared the contrary through every part of his revelation; so he that says the blood of Christ either cannot or will not cleanse us from all sin in this life, gives also the lie to his Maker, who has declared the contrary, and thus shows that the word - the doctrine of God is not in him.
Reader, it is the birthright of every child of God to be cleansed from all sin, to keep himself unspotted from the world, and so to live as never more to offend his Maker. All things are possible to him that believeth; because all things are possible to the infinitely meritorious blood and energetic Spirit of the Lord Jesus. See the notes on the parallel passages in the margin; and particularly in St. John's gospel, John 1 note.
Albert Barnes: Notes on the Bible - 1834
1:9: If we confess our sins - Pardon in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted unless a full acknowledgment has been made. Compare Ps. 51; Psa 32:1-11;; Luk 15:18 ff; Luk 7:41 ff; Pro 28:13.
He is faithful - To his promises. He will do what he has assured us he will do in remitting them.
And just to forgive us our sins - The word "just" here cannot be used in a strict and proper sense, since the forgiveness of sins is never an act of justice, but is an act of mercy. If it were an act of justice it could be demanded or enforced, and that is the same as to say that it is not forgiveness, for in that case there could have been no sin to be pardoned. But the word "just" is often used in a larger sense, as denoting upright, equitable, acting properly in the circumstances of the case, etc. Compare the notes at Mat 1:19. Here the word may be used in one of the following senses:
(1) Either as referring to his general excellence of character, or his disposition to do what is proper; that is, he is one who will act in every way as becomes God; or,
(2) that he will be just in the sense that he will be true to his promises; or that, since he has promised to pardon sinners, he will be found faithfully to adhere to those engagements; or perhaps,
(3) that he will be just to his Son in the covenant of redemption, since, now that an atonement has been made by him, and a way has been opened through his sufferings by which God can consistently pardon, and with a view and an understanding that he might and would pardon, it would be an act of injustice to him if he did not pardon those who believe on him.
Viewed in either aspect, we may have the fullest assurance that God is ready to pardon us if we exercise true repentance and faith. No one can come to God without finding him ready to do all that is appropriate for a God to do in pardoning transgressors; no one who will not, in fact, receive forgiveness if he repents, and believes, and makes confession; no one who will not find that God is just to his Son in the covenant of redemption, in pardoning and saving all who put their trust in the merits of his sacrifice.
And to cleanse us from all unrighteousness - By forgiving all that is past, treating us as if we were righteous, and ultimately by removing all the stains of guilt from the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: we confess: Lev 26:40-42; Kg1 8:47; Ch2 6:37, Ch2 6:38; Neh 1:6, Neh 9:2-37; Job 33:27, Job 33:28; Psa 32:5, Psa 51:2-5; Pro 28:13; Dan. 9:4-20; Mat 3:6; Mar 1:5; Act 19:18
he is: Deu 7:9; Lam 3:23; Co1 1:9; Ti1 1:15; Heb 10:23, Heb 11:11
just: Isa 45:21; Zac 9:9; Rom 3:26; Heb 6:10; Rev 15:3
and to: Jo1 1:7; Psa 19:12, Psa 51:2; Jer 33:8; Eze 36:25, Eze 37:23; Co1 6:11; Eph 5:26; Tit 2:14
Geneva 1599
(6) If we confess our sins, he is (g) faithful and just to (h) forgive us [our] sins, and to cleanse us from all unrighteousness.
(6) Therefore the beginning of salvation is to acknowledge our wickedness and to require pardon from him, who freely forgives all sins, because he has promised to do so and he is faithful and just.
(g) So then our salvation depends on the free promise of God, who because he is faithful and just, will perform that which he hath promised.
(h) Where then are our merits? for this is our true happiness.
John Gill
If we confess our sins,.... Not to one other; for though it is our duty to confess our faults to our fellow creatures and fellow Christians which are committed against them, yet are under no obligation to confess such as are more immediately against God, and which lie between him and ourselves; or at least it is sufficient to confess and acknowledge in general what sinful creatures we are, without entering into particulars; for confession of sin is to be made to God, against whom it is committed, and who only can pardon: and a man that truly confesses his sin is one that the Spirit of God has convinced of it, and has shown him its exceeding sinfulness, and filled him with a godly sorrow for it, and given him repentance unto salvation, that needeth not to be repented of; and who, under such a sight and sense of sin, and concern for it, comes and acknowledges it before the Lord, humbly imploring, for Christ's sake, his pardoning grace and mercy; and such obtain it:
he is faithful and just to forgive us our sins: forgiveness of sin here intends not the act of forgiveness, as in God, proceeding upon the bloodshed and sacrifice of Christ, which is done at once, and includes all sin, past, present, and to come; but an application of pardoning grace to a poor sensible sinner, humbled under a sense of sin, and confessing it before the Lord; and confession of sin is not the cause or condition of pardon, nor of the manifestation of it, but is descriptive of the person, and points him out, to whom God will and does make known his forgiving love; for to whomsoever he grants repentance, he gives the remission of sin; in doing of which he is faithful to his word of promise; such as in Prov 28:13; "and just"; in being "true", as the Arabic version adds, to his word; and showing a proper regard to the blood and sacrifice of his Son; for his blood being shed, and hereby satisfaction made to the law and justice of God, it is a righteous thing in him to justify from sin, and forgive the sinner for whom Christ has shed his blood, and not impute it to him, or punish him for it; though the word here used may answer to the Hebrew word which sometimes carries in it the notion and idea of mercy and beneficence; hence mercy to the poor is sometimes expressed by righteousness; and the righteous acts of God intend his mercies and benefits unto men; see Dan 4:27; and so forgiveness of sin springs from the tender mercies of our God, and is both an act of justice and of mercy; of justice, with respect to the blood of Christ, and of pure grace and mercy to the pardoned sinner: the following clause,
and to cleanse us, from all unrighteousness, is but the same thing expressed in different words; for all unrighteousness is sin, and to cleanse from sin is to remove the guilt of it, by an application of the blood of Christ for pardon. The antecedent to the relative "he" in the text, is either God, who is light, and with whom the saints have fellowship; or his Son Jesus Christ, who is the nearest antecedent, and who, being truly God, has a power to forgive sin.
John Wesley
But if with a penitent and believing heart, we confess our sins, he is faithful - Because he had promised this blessing, by the unanimous voice of all his prophets. Just - Surely then he will punish: no; for this very reason he will pardon. This may seem strange; but upon the evangelical principle of atonement and redemption, it is undoubtedly true; because, when the debt is paid, or the purchase made, it is the part of equity to cancel the bond, and consign over the purchased possession. Both to forgive us our sins - To take away all the guilt of them. And to cleanse us from all unrighteousness - To purify our souls from every kind and every degree of it.
Robert Jamieson, A. R. Fausset and David Brown
confess--with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
he--God.
faithful--to His own promises; "true" to His word.
just--Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.
to--Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
forgive--remitting the guilt.
cleanse--purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare Heb 9:14; and above, see on 1Jn 1:7).
unrighteousness--offensive to Him who "is just" or righteous; called "sin," 1Jn 1:7, because "sin is the transgression of the law," and the law is the expression of God's righteousness, so that sin is unrighteousness.
1:101:10: Եթէ ասիցեմք՝ եթէ ոչի՛նչ մեղաք, սո՛ւտ առնեմք զնա. եւ բանն նորա ո՛չ է ՚ի մեզ[3139]։[3139] Ոմանք. Եւ եթէ ասեմք... բան նորա։ Ոսկան յաւելու. Ոչ է ՚ի մեզ բնակեալ։
10 Եթէ ըսենք թէ «Մեղք մը չգործեցինք», ստախօս կը ցուցնենք զանիկա ու անոր խօսքը մեր մէջ չէ։
Եթէ ասիցեմք, եթէ` Ոչինչ մեղաք, սուտ առնեմք զնա, եւ բանն նորա ոչ է ի մեզ:

1:10: Եթէ ասիցեմք՝ եթէ ոչի՛նչ մեղաք, սո՛ւտ առնեմք զնա. եւ բանն նորա ո՛չ է ՚ի մեզ[3139]։
[3139] Ոմանք. Եւ եթէ ասեմք... բան նորա։ Ոսկան յաւելու. Ոչ է ՚ի մեզ բնակեալ։
undefined
10 Եթէ ըսենք թէ «Մեղք մը չգործեցինք», ստախօս կը ցուցնենք զանիկա ու անոր խօսքը մեր մէջ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Если говорим, что мы не согрешили, то представляем Его лживым, и слова Его нет в нас.
1:10  ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.
1:10. Ἐὰν (If-ever) εἴπωμεν (we-might-have-had-said) ὅτι (to-which-a-one) οὐχ (not) ἡμαρτήκαμεν, (we-had-come-to-un-adjust-along,"ψεύστην (to-a-falsifier) ποιοῦμεν (we-do-unto) αὐτὸν (to-it) καὶ (and) ὁ (the-one) λόγος (a-forthee) αὐτοῦ (of-it) οὐκ (not) ἔστιν (it-be) ἐν (in) ἡμῖν. (unto-us)
1:10. si dixerimus quoniam non peccavimus mendacem facimus eum et verbum eius non est in nobisIf we say that we have not sinned, we make him a liar: and his word is not in us.
10. If we say that we have not sinned, we make him a liar, and his word is not in us.
1:10. If we claim that we have not sinned, then we make him a liar, and his Word is not in us.
1:10. If we say that we have not sinned, we make him a liar, and his word is not in us.
If we say that we have not sinned, we make him a liar, and his word is not in us:

10: Если говорим, что мы не согрешили, то представляем Его лживым, и слова Его нет в нас.
1:10  ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.
1:10. si dixerimus quoniam non peccavimus mendacem facimus eum et verbum eius non est in nobis
If we say that we have not sinned, we make him a liar: and his word is not in us.
1:10. If we claim that we have not sinned, then we make him a liar, and his Word is not in us.
1:10. If we say that we have not sinned, we make him a liar, and his word is not in us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:10: If we say that we have not sinned - In times that are past. Some perhaps might be disposed to say this; and as the apostle is careful to guard every point, he here states that if a man should take the ground that his past life had been wholly upright, it would prove that he had no true religion. The statement here respecting the past seems to prove that when, in Jo1 1:8, he refers to the present - "if we say we have no sin" - he meant to say that if a man should claim to be perfect, or to be wholly sanctified, it would demonstrate that he deceived himself; and the two statements go to prove that neither in reference to the past nor the present can anyone lay claim to perfection.
We make him a liar - Because he has everywhere affirmed the depravity of all the race. Compare the notes at Rom. 1; 2; 3. On no point have his declarations been more positive and uniform than on the fact of the universal sinfulness of man. Compare Gen 6:11-12; Job 14:4; Job 15:16; Psa 14:1-3; Psa 51:5; Psa 58:3; Rom 3:9-20; Gal 3:21.
And his word is not in us - His truth; that is, we have no true religion. The whole system of Christianity is based on the fact that man is a fallen being, and needs a Saviour; and unless a man admits that, of course he cannot be a Christian.
Remarks On 1 John 1
(1) The importance of the doctrine of the incarnation of the Son of God, Jo1 1:1-2. On that doctrine the apostle lays great stress; begins his Epistle with it; presents it in a great variety of forms; dwells upon it as if he would not have it forgotten or misunderstood. It has all the importance which he attached to it, for.
(a) it is the most wonderful of all the events of which we have any knowledge;
(b) it is the most deeply connected with our welfare.
(2) the intense interest which true piety always takes in this doctrine, Jo1 1:1-2. The feelings of John on the subject are substantially the feelings of all true Christians. The world passes it by in unbelief, or as if it were of no importance; but no true Christian can look at the fact that the Son of God became incarnate but with the deepest emotion.
(3) it is an object of ardent desire with true Christians that all others should share their joys, Jo1 1:3-4. There is nothing selfish, or narrow, or exclusive in true religion; but every sincere Christian who is happy desires that all others should be happy too.
(4) wheRev_er there is true fellowship with God, there is with all true Christians, Jo1 1:3-4. There is but one church, one family of God; and as all true Christians have fellowship with God, they must have with each other.
(5) wheRev_er there is true fellowship with Christians, there is with God himself, Jo1 1:3-4. If we love his people, share their joys, labor with them in promoting his cause, and love the things which they love, we shall show that we love him. There is but one God, and one church; and if all the members love each other, they will love their common God and Saviour. An evidence, therefore, that we love Christians, becomes an evidence that we love God.
(6) it is a great privilege to be a Christian, Jo1 1:3-4. If we are Christians, we are associated with:
(a) God the Father;
(b) with his Son Jesus Christ;
(c) with all his redeemed on earth and in heaven;
(d) with all holy angels.
There is one bond of fellowship that unites all together; and what a privilege it is to be united in the eternal bonds of friendship with all the holy minds in the universe!
(7) if God is "light" Jo1 1:5, then all that occurs is reconcilable with the idea that he is worthy of confidence. What he does may seem to be dark to us, but we may be assured that it is all light with him. A cloud may come between us and the sun, but beyond the cloud the sun shines with undimmed splendor, and soon the cloud itself will pass away. At midnight it is dark to us, but it is not because the sun is shorn of his beams, or is extinguished. He will rise again upon our hemisphere in the fullness of his glory, and all the darkness of the cloud and of midnight is reconcilable with the idea that the sun is a bright orb, and that in him is no darkness at all. So with God. We may be under a cloud of sorrow and of trouble, but above that the glory of God shines with splendor, and soon that cloud will pass away, and Rev_eal him in the fullness of his beauty and truth.
(8) we should, therefore, at all times exercise a cheerful confidence in God, Jo1 1:5. Who supposes that the sun is never again to shine when the cloud passes over it, or when the shades of midnight have settled down upon the world? We confide in that sun that it will shine again when the cloud has passed off, and when the shades of night have been driven away. So let us confide in God, for with more absolute certainty we shall yet see him to be light, and shall come to a world where there is no cloud.
(9) we may look cheerfully onward to heaven, Jo1 1:5. There all is light. There we shall see God as He is. Well may we then bear with our darkness a little longer, for soon we shall be ushered into a world where there is no need of the sun or the stars; where there is no darkness, no night.
(10) Religion is elevating in its nature, Jo1 1:6-7. It brings us from a world of darkness to a world of light. It scatters the rays of light on a thousand dark subjects, and gives promise that all that is now obscure will yet become clear as noonday. WheRev_er there is true religion, the mind emerges more and more into light; the scales of ignorance and error pass away.
(11) there is no sin so great that it may not be removed by the blood of the atonement, Jo1 1:7, "last clause." This blood has shown its efficacy in the pardon of all the great sinners who have applied to it, and its efficacy is as great now as it was when it was applied to the first sinner that was saved. No one, therefore, however great his sins, needs to hesitate about applying to the blood of the cross, or fear that his sins are so great that they cannot be taken away!
(12) the Christian will yet be made wholly pure, Jo1 1:7, "last clause." It is of the nature of that blood which the Redeemer shed that it ultimately cleanses the soul entirely from sin. The prospect before the true Christian that he will become perfectly holy is absolute; and whatever else may befall him, he is sure that he will yet be holy as God is holy.
(13) there is no use in attempting to conceal our offences, Jo1 1:8. They are known, all known, to one Being, and they will at some future period all be disclosed. We cannot hope to evade punishment by hiding them; we cannot hope for impunity because we suppose they may be passed over as if unobserved. No man can escape on the presumption either that his sins are unknown, or that they are unworthy of notice.
(14) it is manly to make confession when we have sinned, Jo1 1:9-10. All meanness was in doing the wrong, not in confessing it; what we should be ashamed of is that we are guilty, not that confession is to be made. When a wrong has been done, there is no nobleness in trying to conceal it; and as there is no nobleness in such an attempt, so there could be no safety.
(15) peace of mind, when wrong has been done, can be found only in confession, Jo1 1:9-10. That is what nature prompts to when we have done wrong, if we would find peace, and that the religion of grace demands. When a man has done wrong, the least that he can do is to make confession; and when that is done and the wrong is pardoned, all is done that can be to restore peace to the soul.
(16) the "ease" of salvation, Jo1 1:9. What more easy terms of salvation could we desire than an acknowledgment of our sins? No painful sacrifice is demanded; no penance, pilgrimage, or voluntary scourging; all that is required is that there should be an acknowledgment of sin at the foot of the cross, and if this is done with a true heart the offender will be saved. If a man is not willing to do this, why should he be saved? How can he be?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: we say: Jo1 1:8; Psa 130:3
we make: Jo1 5:10; Job 24:25
his word: Jo1 1:8, Jo1 2:4, Jo1 4:4; Col 3:16; Jo2 1:2
Geneva 1599
(7) If we say that we have not sinned, we make him (i) a liar, and his (k) word is not in us.
(7) A repeat of the former verse, in which he condemned all of sin without exception: so much so that if any man persuade himself otherwise, he does as much as in him lies, make the word of God himself useless and to no effect, yes, he makes God a liar: for to why in times past did we need sacrifices, or now Christ and the gospel, if we are not sinners?
(i) They do not only deceive themselves but are blasphemous against God.
(k) His doctrine shall have no place in us; that is, in our hearts.
John Gill
If we say that we have not sinned,.... Have never sinned, in time past as well as now; deny original sin, and that men are born in sin, but affirm they come into the world pure and holy; and assert that concupiscence is not sin; and so not regarding internal lusts and desires as sinful, only what is external, fancy they have so lived as to have been without sin: but if any of us give out such an assertion,
we make him a liar: that is, God, who in his word declares that the wicked are estranged from the womb, and go astray as soon as they be born, speaking lies; that his own people are transgressors from the womb; that all have sinned and come short of his glory; and that there is none that does good, no, not one, but all are under sin, under the power and guilt of it, and become filthy by it, and so obnoxious to the wrath of God:
and his word is not in us; either Christ the Word of God, or rather the word of God which declares these things; no regard is had unto it; it "is not with us", as the Syriac and Ethiopic versions render it; it is not used and attended to as the rule and standard of truth, but is east away and despised; at least it has no place in the hearts of such, nor does it work effectually; for, was this the case, they would have other notions of themselves than that of sinless creatures. The apostle has regard either to the Gnostics, a set of heretics of this age, who fancied themselves pure, spiritual, and perfect, even in the midst of all their impurities, and notwithstanding their vicious lives; or to judaizing Christians, and it may be to the Jews themselves, who entertained such sort of notions as these of being perfect and without sin (h).
(h) Vid. T. Bab. Temura, fol. 15. 2. & Bava Kama, fol. 80. 1. T. Hieros. Sota, fol. 24. 1. &. Chagiga, fol. 77. 4.
John Wesley
Yet still we are to retain, even to our lives' end, a deep sense of our past sins. Still if we say, we have not sinned, we make him a liar - Who saith, all have sinned. And his word is not in us - We do not receive it; we give it no place in our hearts.
Robert Jamieson, A. R. Fausset and David Brown
Parallel to 1Jn 1:8.
we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in 1Jn 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion.
we make him a liar--a gradation; 1Jn 1:6, "we lie"; 1Jn 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare 1Jn 5:10).
his word is not in us--"His word," which is "the truth" (1Jn 1:8), accuses us truly; by denying it we drive it from our hearts (compare Jn 5:38). Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin.