Bible Heaven/Bible Heaven.iso/robertsn/rwp-1jo/1jo1.rwp

Text File | 1993-03-13 | 10KB | 170 lines

1:1 {That which} (\ho\). Strictly speaking, the neuter relative
here is not personal, but the message "concerning the Word of
life" (\peri tou logou tês zôês\), a phrase that reminds one at
once of the Word (\Logos\) in #Joh 1:1,14; Re 19:14| (an
incidental argument for identity of authorship for all these
books). For discussion of the \Logos\ see on »Joh 1:1-18|. Here
the \Logos\ is described by \tês zôês\ (of life), while in #Joh
1:4| he is called \hê zôê\ (the Life) as here in verse #2| and as
Jesus calls himself (#Joh 11:25; 14:6|), an advance on the phrase
here, and in #Re 19:14| he is termed \ho logos tou theou\ (the
Word of God), though in #Joh 1:1| the \Logos\ is flatly named \ho
theos\ (God). John does use \ho\ in a collective personal sense
in #Joh 6:37,39|. See also \pan ho\ in #1Jo 5:4|. {From the
beginning} (\ap' archês\). Anarthrous as in #Joh 1:1; 6:64;
16:4|. See same phrase in #2:7|. The reference goes beyond the
Christian dispensation, beyond the Incarnation, to the eternal
purpose of God in Christ (#Joh 3:16|), "coeval in some sense with
creation" (Westcott). {That which we have heard} (\ho
akêkoamen\). Note fourfold repetition of \ho\ (that which)
without connectives (asyndeton). The perfect tense (active
indicative of \akouô\) stresses John's equipment to speak on this
subject so slowly revealed. It is the literary plural unless John
associates the elders of Ephesus with himself (Lightfoot) the men
who certified the authenticity of the Gospel (#Joh 21:24|). {That
which we have seen} (\ho heôrakamen\). Perfect active, again, of
\horaô\, with the same emphasis on the possession of knowledge by
John. {With our eyes} (\tois ophthalmois hêmôn\). Instrumental
case and showing it was not imagination on John's part, not an
optical illusion as the Docetists claimed, for Jesus had an
actual human body. He could be heard and seen. {That which we
beheld} (\ho etheasametha\). Repetition with the aorist middle
indicative of \theaomai\ (the very form in #Joh 1:14|), "a
spectacle which broke on our astonished vision" (D. Smith).
{Handled} (\epsêlaphêsan\). First aorist active indicative of
\psêlaphaô\, old and graphic verb (from \psaô\, to touch), the
very verb used by Jesus to prove that he was not a mere spirit
(#Lu 24:39|). Three senses are here appealed to (hearing, sight,
touch) as combining to show the reality of Christ's humanity
against the Docetic Gnostics and the qualification of John by
experience to speak. But he is also "the Word of life" and so God
Incarnate.

1:2 {Was manifested} (\ephanerôthê\). First aorist passive
indicative of \phaneroô\, to make known what already exists,
whether invisible (B. Weiss) or visible, "intellectual or
sensible" (Brooke). In #Col 3:4| Paul employs it of the second
coming of Christ. Verse #2| here is an important parenthesis, a
mark of John's style as in #Joh 1:15|. By the parenthesis John
heaps reassurance upon his previous statement of the reality of
the Incarnation by the use of \heôrakamen\ (as in verse #1|) with
the assertion of the validity of his "witness" (\marturoumen\)
and "message" (\apaggellomen\), both present active indicatives
(literary plurals), \apaggellô\ being the public proclamation of
the great news (#Joh 16:25|). {The life, the eternal life} (\tên
zôên tên aiônion\). Taking up \zôê\ of verse #1|, John defines
the term by the adjective \aiônios\, used 71 times in the N.T.,
44 times with \zôê\ and 23 in John's Gospel and Epistles (only so
used in these books by John). Here lt means the divine life which
the Logos was and is (#Joh 1:4; 1Jo 1:1|). {Which} (\hêtis\).
Qualitative relative, "which very life." {Was with the Father}
(\ên pros ton patera\). Not \egeneto\, but \ên\, and \pros\ with
the accusative of intimate fellowship, precisely as in #Joh 1:1|
\ên pros ton theon\ (was with God). Then John closes the
parenthesis by repeating \ephanerôthê\.

1:3 {That which we have seen} (\ho heôrakamen\). Third use of
this form (verses #1,2,3|), this time resumption after the
parenthesis in verse #2|. {And heard} (\kai akêkoamen\). Second
(verse #1| for first) use of this form, a third in verse #5|.
Emphasis by repetition is a thoroughly Johannine trait. {Declare
we} (\apaggellomen\). Second use of this word (verse #2| for
first), but \aggelia\ (message) and \anaggellomen\ (announce) in
verse #5|. {That ye also may have} (\hina kai humeis echête\).
Purpose clause with \hina\ and present active subjunctive of
\echô\ (may keep on having). "Ye also" who have not seen Jesus in
the flesh as well as those like John who have seen him. Like \kai
humin\ (to you also) just before. {Fellowship with us}
(\koinônian meth' hêmôn\). Common word in this Epistle, from
\koinônos\, partner (#Lu 5:10|), and \koinôneô\, to share, in
(#1Pe 4:13|), with \meta\ emphasising mutual relationship (#Ac
2:42|). This Epistle often uses \echô\ with a substantive rather
than a verb. {Yea, and our fellowship} (\kai hê koinônia de hê
hêmetera\). Careful explanation of his meaning in the word
"fellowship" (partnership), involving fellowship with the Father
and with his Son Jesus Christ and only possible in Christ.

1:4 {We write} (\graphomen hêmeis\). Literary plural present
active indicative of \graphô\, which see in the singular in
#2:12-14|. {May be fulfilled} (\êi peplêrômenê\). Periphrastic
perfect passive subjunctive of \plêroô\, stressing the state of
completion in the purpose (\hina\), remain full, precisely as in
#Joh 16:24|. See aorist subjunctive in #Joh 15:11| and perfect
indicative in #Joh 17:13|. The MSS. differ as often between
\hêmôn\ (our) and \humôn\ (your).

1:5 {And} (\kai\). Mutual fellowship depends on mutual knowledge
(Westcott). {Message} (\aggelia\). Old word (from \aggelos\,
messenger), in N.T. only here and #3:11|, and note \ap' autou\
(from God like \apaggellô\ in verse #3|) and \anaggellomen\, to
announce, to disclose, here as in #Joh 4:25|. {God is light} (\ho
theos phôs estin\). Precisely so the \Logos\ is light (#Joh
1:4-9|) and what Jesus claimed to be (#Joh 8:12|). John repeats
it in negative form as he often does (#Joh 1:3|).

1:6 {If we say} (\ean eipômen\). Condition of third class with
\ean\ and second aorist (ingressive, up and say) active
subjunctive. Claiming fellowship with God (see verse #3|)
involves walking in the light with God (verse #5|) and not in the
darkness (\skotos\ here, but \skotia\ in #Joh 1:5|). See #2:11|
also for \en têi skotiâi peripateô\. {We lie} (\pseudometha\).
Present middle indicative, plain Greek and plain English like
that about the devil in #Joh 8:44|. {Do not the truth} (\ou
poioumen tên alêtheian\). Negative statement of the positive
\pseudometha\ as in #Joh 8:44|. See #Joh 3:21| for "doing the
truth," like #Ne 9:33|.

1:7 {If we walk} (\ean peripatômen\). Condition of third class
also with \ean\ and present active subjunctive (keep on walking
in the light with God). {As he} (\hôs autos\). As God is light
(verse #5|) and dwells in light unapproachable (#1Ti 6:16|). {One
with another} (\met' allêlôn\). As he has already said in verse
#3|. But we cannot have fellowship with one another unless we
have it with God in Christ, and to do that we must walk in the
light with God. {And the blood of Jesus his Son cleanseth us from
all sin} (\kai to haima Iêsou tou huiou autou katharizei hêmâs
apo pâsês hamartias\). This clause with \kai\ in true Johannine
style is coordinate with the preceding one. Walking in the light
with God makes possible fellowship with one another and is made
possible also by the blood of Jesus (real blood and no mere
phantom, atoning blood of the sinless Son of God for our sins).
John is not ashamed to use this word. It is not the mere
"example" of Jesus that "cleanses" us from sin. It does cleanse
the conscience and life and nothing else does (#Heb 9:13f.; Tit
2:14|). See in verse #9| both forgiveness and cleansing. Cf. #1Jo
3:3|.

1:8 {If we say} (\ean eipômen\). See verse #6|. {We have no sin}
(\hamartian ouk echomen\). For this phrase see #Joh 9:41;
15:22,24|. That is, we have no personal guilt, no principle of
sin. This some of the Gnostics held, since matter was evil and
the soul was not contaminated by the sinful flesh, a thin
delusion with which so-called Christian scientists delude
themselves today. {We deceive ourselves} (\heautous planômen\).
Present active indicative of \planaô\, to lead astray. We do not
deceive others who know us. Negative statement again of the same
idea, "the truth is not in us."

1:9 {If we confess} (\ean homologômen\). Third-class condition
again with \ean\ and present active subjunctive of \homologeô\,
"if we keep on confessing." Confession of sin to God and to one
another (#Jas 5:16|) is urged throughout the N.T. from John the
Baptist (#Mr 1:5|) on. {Faithful} (\pistos\). Jesus made
confession of sin necessary to forgiveness. It is God's promise
and he is "righteous" (\dikaios\). {To forgive} (\hina aphêi\).
Sub-final clause with \hina\ and second aorist active subjunctive
of \aphiêmi\. {And to cleanse} (\kai hagiasêi\). So again with
\hina\ and the first aorist active subjunctive of \katharizô\
(verse #7|).

1:10 {If we say} (\ean eipômen\). As in verses #6,8|. {We have
not sinned} (\ouch hamartêkamen\). Perfect active indicative of
\hamartanô\. This is a denial of any specific acts of sin, while
in verse #8| we have the denial of the principle of sin. David
Smith observes that the claim to personal perfectionism has two
causes, one the stifling of conscience in making God a liar
(\pseustên\, the word used of the devil by Jesus in #Joh 8:44|),
and the other ignorance of God's word, which is not in us, else
we should not make such a claim.