The subject-matter of the Gospel employed in the Epistle (i. 1-3).
The purpose of the Epistle (i. 4).
1. "From the beginning." As in John i. 1, before the world was. But in ii. 7, 13, 14, iii. 11, it signifies from the commencement of preaching the Gospel.
The first verse of the Epistle declares the reality of Christ's body, as attested by all the special senses which in the nature of the case can be applied. Taste and smell are not related to this demonstration. But the eyes, the ears and the hands are summoned as witnesses in proof that the important witness is emphasized by the use of two verbs, that which we have seen with our eyes and continuously, calmly and intently "contemplated" or surveyed. The phrase "with our eyes" is not redundant, for it accentuates the direct, outward experience of a matter so marvelous in itself and in its basal relation to vital Christian truths. It was no mere trance or vision of the soul alone. "Your eyes have seen" is the formula for assured certitude in Deut. iii. 21, xi. 7, xxi. 7.
"Our hands handled." Referring to the challenge of Christ, after His resurrection, in John xx. 27, and Luke xxiv. 39. "Handle me, and see; for a spirit hath not flesh and bones, as ye see me have." This is the only intimation of the resurrection of Jesus found in this Epistle. Handling marks the solid ground of the apostolic knowledge, says Theophylact, "we have not given our assent to a mere momentary chance vision."
"The Word of life." The Logos (John i. 1), the whole Gospel revelation of God to man in the Person and teaching of His Son in the flesh. The sum of God's message is that life, spiritual and eternal, is in His Son and in all who perseveringly keep their union with Him by faith. See v.13. This life is not bare existence, as the annihilationists contend. It is not mere being, but well-being, fellowship with God and with man in God, through faith in Jesus Christ the embodied ideal of life made visible. Compare 1 John v.11, 12, 20; Rom. v. 10, vi. 23; 2 Cor. iv. 10; Col. iii. 4; 2 Tim. i. 1 "I am the resurrection and the life," John xi. 25. See also John vi. 57, xiv. 6, 19. But the strongest self-assertion of Christ that He is not only the bearer of life, but its independent source, is found in John v.26, "For as the Father hath life in Himself, even so gave He to the Son also to have life in Himself." As having anything in one's self precludes the causality of another, we are justified in the declaration that the Son is not merely the channel of life, but its independent, coördinate source. He is the self-dependent principle of a creative spiritual life. Life is Christ's immanent spiritual possession.
2. "Was manifested." The Son of God in three ways is made known as "the life," as His first coming was manifested, 1 John i. 2-9; after His resurrection, when He breathed on His disciples and imparted the Holy Spirit, the Lord and Giver of Life (John xx. 22); and at His second coming (1 John ii. 28), when as the judge He will reward the righteous with eternal life. (Matt xxv. 46.)
"We have seen." Personal experience. "Bear witness." Responsible affirmation.
"And declare." Authoritative and dogmatic announcement. This is the logical order in which the Gospel of Christ will conquer the world.
"The eternal life." This special gift of Christ to believers — eternal felicity — is not to be confounded with an unending continuance in Heb. vii. 16. "Eternal life," found in the Old Testament only once (Dan. xii. 2), is eminently a New Testament phrase, occurring forty-three times.
"The Father." This simple title is always used with reference to the Son. "The simplest conception of God having a moral character, essentially love, includes an object loved from eternity, before the creation of any being. The person loved — for the proper object of love is a person — not being a creature must be divine. Hence the title, "the Father," on the lips of Him who shared God's glory and love before the world was implies more than one person in the unity of the divine nature.
3. "We announce unto you also." The reception of a revelation from God, outward in the form of a book, or inward in a joyful experience of love revealed and perfect, lays us under the obligation to publish it as widely as possible. There is no copyright or patent right to the blessedness of the Gospel. It is diffusive in its nature. It will not abide with him who seeks its exclusive possession. It evaporates if monopolized.
"Fellowship." The conscious realization of harmony with God and of communion with Him and conformity to His moral attributes. What the twelve apostles gained in outward intercourse with Christ, John desires that we may enjoy to the uttermost, by an inward and spiritual apprehension of the invisible and glorified Saviour.
"With the Father and the Son." Such coordination implies sameness of essence in these two Persons. Moreover fellowship with the Father is involved in fellowship with the Son. "He that hath the Son hath the Father."
4 and these things we write, that our joy may be fulfilled
4. "That our joy may be full." The Revision and most of the critics read "our joy." No believer's joy is complete till he has declared to others his faith in Christ. Mute Christians have imperfect joy. John gives two recipes for fullness of joy. The first is, "Ask and ye shall receive" (John xvi. 24), and the second is the confession of Christ's power to save. Neither Christ nor John taught the popular modern doctrine of indifference to feelings — that we must tie down the safety-valve of our sensibilities and choke down our hallelujahs.
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