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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The First General Epistle of John';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>
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<p align="center">CHAPTER 1
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<p id="a1Jo1_1"><a onclick="return mV('1Jo',1,'1-10');">1Jo 1:1-10</a>. 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.
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<p><b>1.</b> Instead of a formal, John adopts a virtual address (compare <a onclick="return mV('1Jo',1,4);">1Jo 1:4</a>). To wish<i>joy</i> to the reader was the ancient customary address. The sentence begun in <a onclick="return mV('1Jo',1,1);">1Jo 1:1</a> is broken off by the parenthetic <a onclick="return mV('1Jo',1,2);">1Jo 1:2</a>, and is resumed at <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a> with the repetition of some words from <a onclick="return mV('1Jo',1,1);">1Jo 1:1</a>.
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<br><br><b>That which was</b>—not "began to be," but <i>was</i> essentially (<i>Greek,</i> "<i>een,</i>" not "<i>egeneto</i>") before He was <i>manifested</i> (<a onclick="return mV('1Jo',1,2);">1Jo 1:2</a>); answering to "Him that is <i>from the beginning</i>" (<a onclick="return mV('1Jo',2,13);">1Jo 2:13</a>); so John's Gospel, <a onclick="return mV('Jhn',1,1);">Jhn 1:1</a>, "In the beginning was the Word." <a onclick="return mV('Pro',8,23);">Pro 8:23</a>, "I was set up from everlasting, <i>from the beginning,</i> or ever the earth was."
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<br><br><b>we</b>—apostles.
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<br><br><b>heard...seen...looked upon...handled</b>—a series rising in gradation. <i>Seeing</i> is a more convincing proof than <i>hearing</i> of; <i>handling,</i> than even <i>seeing.</i> "<i>Have</i> heard ...<i>have</i> seen" (perfect tenses), as a possession <i>still abiding</i> with us; but in <i>Greek</i> (not as <i>English Version</i> "have," but simply) "looked upon" (not perfect tense, as of a <i>continuing</i> thing, but aorist, <i>past</i> 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 <i>Greek.</i> Appropriate to John's contemplative character.
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<br><br><b>hands...handled</b>—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 <i>feeling after</i> (the same <i>Greek</i> as here; <i>groping after</i> WITH THE HANDS") <i>if haply they might find God</i> (see <a onclick="return mV('Act',17,27);">Act 17:27</a>). This proves against Socinians he is here speaking of the <i>personal incarnate Word,</i> not of Christ's <i>teaching</i> from the beginning of His official life.
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<br><br><b>of</b>—"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had <i>heard concerning the Word of life,</i> that is, (Christ) <i>the Word</i> who is <i>the life.</i> "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 <a onclick="return mV('1Jo',1,5);">1Jo 1:5</a>.
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<p id="a1Jo1_2"><b>2. the life</b>—Jesus, "the Word of life."
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<br><br><b>was manifested</b>—who had previously been "with the Father."
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<br><br><b>show</b>—Translate as in <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>, "declare" (compare <a onclick="return mV('1Jo',1,5);">1Jo 1:5</a>). <i>Declare</i> is the general term; <i>write</i> is the particular (<a onclick="return mV('1Jo',1,4);">1Jo 1:4</a>).
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<br><br><b>that eternal life</b>—<i>Greek,</i> "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."
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<br><br><b>which</b>—<i>Greek,</i> "the which." the before-mentioned (<a onclick="return mV('1Jo',1,1);">1Jo 1:1</a>) life <i>which</i> was with the Father "from the beginning" (compare <a href= "#" onclick="return mV('Jhn',1,1);">Jhn 1:1</a>). This proves the distinctness of the First and Second Persons in the one Godhead.
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<p id="a1Jo1_3"><b>3. That which we have seen and heard</b>—resumed from <a onclick="return mV('1Jo',1,1);">1Jo 1:1</a>, wherein the sentence, being interrupted by <a onclick="return mV('1Jo',1,2);">1Jo 1:2</a>, parenthesis, was left incomplete.
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<br><br><b>declare we unto you</b>—Oldest manuscripts add <i>also; unto you also</i> who have not <i>seen</i> or <i>heard</i> Him.
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<br><br><b>that ye also may have fellowship with us</b>—that <i>ye also</i> who have not seen, <i>may</i> have the <i>fellowship</i> 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 <i>known,</i> but not <i>comprehended.</i> The repetition of "with" before the "Son," distinguishes the <i>persons,</i> while the <i>fellowship</i> or <i>communion</i> with both <i>Father</i> and <i>Son,</i> implies their unity. It is not added "and with the Holy Ghost"; for it is <i>by</i> the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have <i>fellowship with the Father and Son</i> (compare <a onclick="return mV('1Jo',3,24);">1Jo 3:24</a>). 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].
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<p id="a1Jo1_4"><b>4. these things</b>—and none other, namely, this whole Epistle.
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<br><br><b>write we unto you</b>—Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." <i>We</i> write thus that <i>your joy</i> may be full. Other oldest manuscripts and versions read "OUR joy," namely, <i>that our joy may be filled full by</i> bringing you also into fellowship with the Father and Son. (Compare <a onclick="return mV('Jhn',4,36);">Jhn 4:36</a>, end; <a onclick="return mV('Phl',2,2);">Phl 2:2</a>, "Fulfil ye my joy," <a onclick="return mV('Phl',2,16);">Phl 2:16</a>; <a onclick="return mV('Phl',4,1);">4:1</a>; <a onclick="return mV('2Jo',1,8);">2Jo 1:8</a>). It is possible that "your" may be a correction of transcribers to make this verse harmonize with <a onclick="return mV('Jhn',15,11);">Jhn 15:11</a>; <a onclick="return mV('Jhn',16,24);">16:24</a>; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So <a onclick="return mV('2Jo',1,12);">2Jo 1:12</a>, "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 <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>, end); it is in <i>fellowship with</i> Him that we have <i>joy,</i> the fruit of faith.
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<p id="a1Jo1_5"><b>5.</b> First division of the body of the Epistle (compare JFB for <a href="./Comm/jfb/1Jo/1Jo000.html"><i>Introduction</i></a>).
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<br><br><b>declare</b>—<i>Greek,</i> "announce"; report in turn; a different <i>Greek</i> word from <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>. 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 <i>witness</i> or <i>testimony, the word, the truth,</i> and here the <i>message.</i>
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<br><br><b>God is light</b>—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 <i>light,</i> so all spiritual life and growth depends on GOD. As God here, so Christ, in <a onclick="return mV('1Jo',2,8);">1Jo 2:8</a>, is called "the true light."
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<br><br><b>no darkness at all</b>—strong negation; <i>Greek,</i> "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 <i>glory.</i>" Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
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<p id="a1Jo1_6"><b>6. say</b>—profess.
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<br><br><b>have fellowship with him</b>— (<a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>). The essence of the Christian life.
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<br><br><b>walk</b>—in inward and outward action, whithersoever we turn ourselves [BENGEL].
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<br><br><b>in darkness</b>—<i>Greek,</i> "in <i>the</i> darkness"; opposed to "the light" (compare <a onclick="return mV('1Jo',2,8,11);">1Jo 2:8, 11</a>).
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<br><br><b>lie</b>— (<a onclick="return mV('1Jo',2,4);">1Jo 2:4</a>).
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<br><br><b>do not</b>—in <i>practice,</i> whatever we <i>say.</i>
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<br><br><b>the truth</b>— (<a onclick="return mV('Eph',4,21);">Eph 4:21</a>; <a onclick="return mV('Jhn',3,21);">Jhn 3:21</a>).
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<p id="a1Jo1_7"><b>7.</b> Compare <a onclick="return mV('Eph',5,8, '11-14');">Eph 5:8, 11-14</a>. "WE WALK"; "God is (<i>essentially</i> in His very nature as 'the light,' <a onclick="return mV('1Jo',1,5);">1Jo 1:5</a>) in the light." WALKING <i>in the light,</i> the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, <i>walked</i> in the light (<a onclick="return mV('1Jo',2,6);">1Jo 2:6</a>). ALFORD notices, Walking in the light as He is in the light, is no mere imitation of God, <i>but an identity in the essential element</i> of our daily walk with the essential element of God's eternal being.
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<br><br><b>we have fellowship one with another</b>—and of course <i>with God</i> (to be understood from <a onclick="return mV('1Jo',1,6);">1Jo 1:6</a>). Without having fellowship with God there can be no true and Christian fellowship one with another (compare <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>).
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<br><br><b>and</b>—as the result of "walking in the light, as He is in the light."
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<br><br><b>the blood of Jesus...cleanseth us from all sin</b>—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 <i>present sanctification</i> ("cleanseth" is <i>present</i> tense) which the believer, <i>walking in the light</i> and having <i>fellowship with God and the saints,</i> enjoys as His privilege. Compare <a onclick="return mV('Jhn',13,10);">Jhn 13:10</a>, <i>Greek,</i> "He that has been <i>bathed,</i> needeth not save to <i>wash</i> his feet, but is clean every whit." Compare <a onclick="return mV('1Jo',1,9);">1Jo 1:9</a>, "<i>cleanse</i> us from all unrighteousness," a further step besides "<i>forgiving</i> us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become <i>clean</i> from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.
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<p id="a1Jo1_8"><b>8.</b> <i>The confession of sins</i> is a necessary consequence of "walking in the light" (<a onclick="return mV('1Jo',1,7);">1Jo 1:7</a>). "If thou shalt confess thyself a sinner, the <i>truth</i> is in thee; for the <i>truth</i> is itself <i>light.</i> 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].
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<br><br><b>that we have no sin</b>—"HAVE," not "have <i>had,</i>" must refer not to the past sinful life while unconverted, but to the <i>present</i> state wherein believers <i>have sin</i> even still. Observe, "sin" is in the singular; "(confess our) <i>sins</i>" (<a onclick="return mV('1Jo',1,9);">1Jo 1:9</a>) in the plural. <i>Sin</i> refers to the <i>corruption of the old man</i> still present in us, and the <i>stain</i> created by the actual <i>sins</i> flowing from that old nature in us. To confess our need of cleansing from <i>present</i> sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our <i>in the main</i> "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is <i>darkness.</i> "They who defend their sins, will see in the great day whether their sins can defend them."
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<br><br><b>deceive ourselves</b>—We cannot deceive God; we only make ourselves to err from the right path.
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<br><br><b>the truth</b>— (<a onclick="return mV('1Jo',2,4);">1Jo 2:4</a>). 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].
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<p id="a1Jo1_9"><b>9. confess</b>—with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
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<br><br><b>he</b>—God.
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<br><br><b>faithful</b>—to His own promises; "true" to His word.
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<br><br><b>just</b>—Not merely the mercy, but the <i>justice</i> or <i>righteousness</i> of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is <i>faithful,</i> are in accordance with His <i>justice.</i>
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<br><br><b>to</b>—<i>Greek,</i> "in order that." His forgiving <i>us our sins and cleansing us,</i> etc., is in furtherance of the <i>ends</i> of His eternal <i>faithfulness</i> and <i>justice.</i>
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<br><br><b>forgive</b>—remitting the <i>guilt.</i>
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<br><br><b>cleanse</b>—purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare <a onclick="return mV('Hbr',9,14);">Hbr 9:14</a>; and above, see on JFB for <a href="./Comm/jfb/1Jo/1Jo001.html#a1Jo1_7">1Jo 1:7</a>).
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<br><br><b>unrighteousness</b>—offensive to Him who "is just" or <i>righteous;</i> called "sin," <a onclick="return mV('1Jo',1,7);">1Jo 1:7</a>, because "sin is the transgression of the law," and the law is the expression of God's <i>righteousness,</i> so that <i>sin</i> is <i>unrighteousness.</i>
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<p id="a1Jo1_10"><b>10.</b> Parallel to <a onclick="return mV('1Jo',1,8);">1Jo 1:8</a>.
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<br><br><b>we have not sinned</b>—referring to the commission of actual <i>sins,</i> even after regeneration and conversion; whereas in <a href= "#" onclick="return mV('1Jo',1,8);">1Jo 1:8</a>, "we have no sin," refers to the present GUILT remaining (until cleansed) from the <i>actual sins</i> 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 <i>before,</i> but <i>since, conversion.</i>
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<br><br><b>we make him a liar</b>—a gradation; <a onclick="return mV('1Jo',1,6);">1Jo 1:6</a>, "we lie"; <a onclick="return mV('1Jo',1,8);">1Jo 1:8</a>, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare <a onclick="return mV('1Jo',5,10);">1Jo 5:10</a>).
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<br><br><b>his word is not in us</b>—"His word," which is "the truth" (<a onclick="return mV('1Jo',1,8);">1Jo 1:8</a>), accuses us truly; by denying it we drive it from our hearts (compare <a onclick="return mV('Jhn',5,38);">Jhn 5:38</a>). 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 <i>as a whole;</i> for these throughout rest on the fact that <i>we have sinned,</i> and <i>have sin.</i>
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