---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 John 1"
description: "CHAPTER
1   :-.
THE
WRITER"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-john/1"
---

CHAPTER
1

.
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.

**1.** Instead of a formal, John
adopts a virtual address (compare ). To wish *joy* to the reader was the ancient customary
address. The sentence begun in is broken off by the parenthetic , and is resumed at [1 John 1:3](../../../kjv/1-john/1/3)
with the repetition of some words from [1 John 1:3](../../../kjv/1-john/1/3).
**That which was**—not
"began to be," but *was* essentially (*Greek,*
"*een,*" not "*egeneto*") before He was
*manifested* ([1 John 1:2](../../../kjv/1-john/1/2));
answering to "Him that is *from the beginning*" ([1 John 1:2](../../../kjv/1-john/1/2)); so John's Gospel, [1 John 1:2](../../../kjv/1-john/1/2), "In the beginning was the Word." [1 John 1:2](../../../kjv/1-john/1/2), "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 [1 John 1:2](../../../kjv/1-john/1/2)). 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 [1 John 1:2](../../../kjv/1-john/1/2).

**2. the life**—Jesus, "the
Word of life."
**was manifested**—who had
previously been "with the Father."
**show**—Translate as in
[1 John 1:3](../../../kjv/1-john/1/3), "declare"
(compare [1 John 1:5](../../../kjv/1-john/1/5)). *Declare*
is the general term; *write* is the particular ([1 John 1:5](../../../kjv/1-john/1/5)).
**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 ([1 John 1:5](../../../kjv/1-john/1/5)) life *which* was with the Father "from the
beginning" (compare [John 1:1](../../../kjv/john/1/1)).
This proves the distinctness of the First and Second Persons in the
one Godhead.

**3. That which we have seen and
heard**—resumed from [1 John 1:1](../../../kjv/1-john/1/1),
wherein the sentence, being interrupted by [1 John 1:1](../../../kjv/1-john/1/1), 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 [1 John 3:24](../../../kjv/1-john/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].

**4. 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 , end; [Philippians 2:2](../../../kjv/philippians/2/2), "Fulfil
ye my joy," [Philippians 2:16](../../../kjv/philippians/2/16);
[Philippians 4:1](../../../kjv/philippians/4/1); [2 John 1:8](../../../kjv/2-john/1/8)).
It is possible that "your" may be a correction of
transcribers to make this verse harmonize with [John 15:11](../../../kjv/john/15/11);
[John 16:24](../../../kjv/john/16/24); however, as John often
repeats favorite phrases, he may do so here, so "your" may
be from himself. So [2 John 1:12](../../../kjv/2-john/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 [1 John 1:3](../../../kjv/1-john/1/3), end); it is in
*fellowship with* Him that we have *joy,* the fruit of
faith.

**5.** First division of the body of
the Epistle (compare ).
**declare**—*Greek,*
"announce"; report in turn; a different *Greek* word
from [1 John 1:3](../../../kjv/1-john/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 [1 John 2:8](../../../kjv/1-john/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.

**6. say**—profess.
**have fellowship with him**—
([1 John 1:3](../../../kjv/1-john/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 [1 John 2:8](../../../kjv/1-john/2/8); [1 John 2:11](../../../kjv/1-john/2/11)).
**lie**— ([1 John 2:11](../../../kjv/1-john/2/11)).
**do not**—in *practice,*
whatever we *say.*
**the truth**— ([Ephesians 4:21](../../../kjv/ephesians/4/21);
[John 3:21](../../../kjv/john/3/21)).

**7.** Compare [Ephesians 5:8](../../../kjv/ephesians/5/8);
[Ephesians 5:11-14](../../../kjv/ephesians/5/11-14). "WE
WALK"; "God is (*essentially* in His very
nature as 'the light,' [1 John 1:5](../../../kjv/1-john/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 ([1 John 2:6](../../../kjv/1-john/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
[1 John 1:6](../../../kjv/1-john/1/6)). Without having
fellowship with God there can be no true and Christian fellowship one
with another (compare [1 John 1:3](../../../kjv/1-john/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 [John 13:10](../../../kjv/john/13/10), *Greek,*
"He that has been *bathed,* needeth not save to *wash*
his feet, but is clean every whit." Compare [John 13:10](../../../kjv/john/13/10), "*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.

**8.** *The confession of sins*
is a necessary consequence of "walking in the light" (). "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*" () 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**— (). 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].

**9. 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 and above, see on [1 John 1:7](../../../kjv/1-john/1/7)).
**unrighteousness**—offensive
to Him who "is just" or *righteous;* called "sin,"
[1 John 1:7](../../../kjv/1-john/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.*

**10.** Parallel to .
**we have not sinned**—referring
to the commission of actual *sins,* even after regeneration and
conversion; whereas in [1 John 1:8](../../../kjv/1-john/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; [1 John 1:6](../../../kjv/1-john/1/6), "we
lie"; [1 John 1:8](../../../kjv/1-john/1/8), "we
deceive ourselves"; worst of all, "we make Him a liar,"
by denying His word that all men are sinners (compare [1 John 1:8](../../../kjv/1-john/1/8)).
**his word is not in us**—"His
word," which is "the truth" ([1 John 1:8](../../../kjv/1-john/1/8)), accuses us truly; by denying it we drive it from our hearts
(compare [John 5:38](../../../kjv/john/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.*

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