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The Incarnation of the Word of Life
1 That which was from the beginning,(A) which we have heard, which we have seen with our eyes,(B) which we have looked at and our hands have touched(C)—this we proclaim concerning the Word of life. 2 The life appeared;(D) we have seen it and testify to it,(E) and we proclaim to you the eternal life,(F) which was with the Father and has appeared to us. 3 We proclaim to you what we have seen and heard,(G) so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ.(H) 4 We write this(I) to make our[a] joy complete.(J)
Light and Darkness, Sin and Forgiveness
5 This is the message we have heard(K) from him and declare to you: God is light;(L) in him there is no darkness at all. 6 If we claim to have fellowship with him and yet walk in the darkness,(M) we lie and do not live out the truth.(N) 7 But if we walk in the light,(O) as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all[b] sin.(P)
8 If we claim to be without sin,(Q) we deceive ourselves and the truth is not in us.(R) 9 If we confess our sins, he is faithful and just and will forgive us our sins(S) and purify us from all unrighteousness.(T) 10 If we claim we have not sinned,(U) we make him out to be a liar(V) and his word is not in us.(W)
Footnotes
- 1 John 1:4 Some manuscripts your
- 1 John 1:7 Or every
Cross references
- 1 John 1:1 : S Jn 1:2
- 1 John 1:1 : S Lk 24:48; Jn 1:14; 19:35; Ac 4:20; 2Pe 1:16; 1Jn 4:14
- 1 John 1:1 : Jn 20:27
- 1 John 1:2 : Jn 1:1-4; 11:25; 14:6; 1Ti 3:16; 1Pe 1:20; 1Jn 3:5, 8
- 1 John 1:2 : S Jn 15:27
- 1 John 1:2 : S Mt 25:46
- 1 John 1:3 : S ver 1
- 1 John 1:3 : 1Co 1:9
- 1 John 1:4 : 1Jn 2:1
- 1 John 1:4 : S Jn 3:29
- 1 John 1:5 : 1Jn 3:11
- 1 John 1:5 : 1Ti 6:16
- 1 John 1:6 : Jn 3:19-21; 8:12; 2Co 6:14; Eph 5:8; 1Jn 2:11
- 1 John 1:6 : Jn 3:19-21; 1Jn 2:4; 4:20
- 1 John 1:7 : Isa 2:5
- 1 John 1:7 : Heb 9:14; Rev 1:5; 7:14
- 1 John 1:8 : Pr 20:9; Jer 2:35; Ro 3:9-19; Jas 3:2
- 1 John 1:8 : Jn 8:44; 1Jn 2:4
- 1 John 1:9 : Ps 32:5; 51:2; Pr 28:13
- 1 John 1:9 : ver 7; Mic 7:18-20; Heb 10:22
- 1 John 1:10 : ver 8
- 1 John 1:10 : 1Jn 5:10
- 1 John 1:10 : Jn 5:38; 1Jn 2:14
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The word will stand! 1:1-4
John does not start his text with a greeting but with a declaration that bears close resemblance to the beginning of the first chapter of the Gospel of John. The Word of Life, Christ, exists from the beginning of eternity. He was born into this world, and in him life was made manifest. The witnesses of Christ, who themselves heard the Lord speak and could touch him, now proclaim the mystery of eternal life to all the world. Anyone experiencing this mystery will share in the joy that their fellowship with Father God and Jesus Christ brings about.
What John means is clear: the Christian faith is no illusion, or something based on myths devised by people. The foundation of the faith is Jesus Christ. His testimony is given to the Bible readers by those who themselves became convinced of the reality of the Lord’s presence.
Right from the first verses, we can learn important lessons. Many people say that we cannot know about God, but that we can only imagine about his greatness. This is, of course, partly true, because in this world that fell into sin, God is a hidden God. But it is often wrongly emphasized by saying that it is better not to make too much noise about the matters of faith and just to “live and let live”. John’s teaching is something totally different. The apostolic word is sure and steadfast, and it creates joy in the hearers, and gives them assurance. The question is not about something strange and ethereal, but about God’s great work of salvation. When we have the witness of God’s word on what Christ has done, we have found a strong foundation. It will certainly not crumble from under us – unlike everything made or invented by man.
The reader of the epistle will quickly learn that the writer wants to oppose false teachers. Defining such false teachers is always difficult when all we have available is the criticism focusing on them. However, considering that the witnesses could touch Christ with their own hands, the target of the criticism appears to be clear. Some people claimed that Jesus was only a spirit being, some kind of “body of light”, not born as a real human being and Son of God who died on the cross. John’s epistle tells us what the Nicene Creed phrases like this:
…“born of the Father before all ages.
God from God,
Light from Light,
true God from true God,
begotten, not made,
consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man”…
The early church lived in amazing times. The death and resurrection of Christ marked a huge explosion after which everything had to be seen in a new light. God is merciful and loving, but how does it go with the demands of right life? Jesus is the Son of God, but how could he suffer and die? There were many questions that were being posed among the vibrant, fast growing group of believers during the first decades, and the task was not easy. John’s epistles signpost a safe and bright way.
Darkness and light are not compatible 1:5
It is easy to pass over the fifth verse, but it is important, “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all.”
Anyone pausing to meditate on this verse is likely to be amazed. Is that really the message of the epistle? Rereading it, you would think it seems to present nothing new. Naturally, God is light and, of course, there is not one bit of darkness in him. Who is surprised by that? The verse seems to be completely void of content. But when you take a closer look at the first and second chapters, it begins to shine brightly. In the fifth verse, John gives, as it were, a headline to what he will go on to say later. The headline is then followed by short instructions, which we will look at one by one. The headline contains the main idea, and the instructions are derived from it. This series of instructions continues over to the second chapter.
God’s glory is awesome. Some people in the Old Testament saw God’s greatness and, sinking down to their knees, lamented their own guilt (Isaiah 6). It is from this viewpoint that the matters are studied in the instructions: what is and what is not in accord with God’s glory? Besides light and God’s kingdom, there is, namely, also darkness and Satan’s kingdom; besides heaven, there is also hell; and besides right life, there is also wrong life leading to destruction.
Before we continue with John’s text, it may be good to pause. Are we, any longer, at all able to ask the question like John does? Have we not grown to say and think that ideological questions do not matter that much, not even questions of faith? Has the consciousness of sin not become uncommon? In the Church service, we do say in our confession, “I know my transgressions, and my sin is ever before me” and “Grant me your holy grace so that I, like Peter, would weep for my sins”. But do we have that consciousness, and do we weep? Perhaps this is exactly why we should study the consistent and vehement limit setting that John engages in here. So, we shall repeat the question: what is and what is not in accord with God’s glory?
A child of light does not live in darkness 1:6-7
The first limit John sets is simple. All who claim to be children of light, but feel much more comfortable in darkness, are self-contradictory and show that they are lying. Whoever has received the light wants to walk in light like a Christian walks.
Most likely we understand, what this talk about light and darkness means. The question is about our everyday life. We draw conclusions on our Christian faith, act on it. If someone says he is a Christian but hates his neighbour (1 John 2:11), he is talking nonsense. Right life is part and parcel of the Christian faith. This is the way we live in fellowship with the Lord of glory, with forgiveness of sins. We are here dealing with a fact that the Bible repeats time after time. Indeed, we have received forgiveness of sins, and it is specifically for the sake of Christ, not for our own sake. If we let our Christian faith make us merciless, even though it carries this forgiveness for everything, we are utterly mistaken.
Children of light will not deny their sins 1:8-9
After the foregoing instruction, it is good to read the next one. God is awesome in his glory and holy in every aspect. The state of man is completely different. Everyone is a sinner and found guilty before God. Whoever denies this has fallen away from the right faith. Confessing the greatness and holiness of God, the Christians must face the fact that they are to keep confessing their own wickedness. We must confess our sins before God at every turn. This is how God shares his forgiveness by the blood of Christ and cleanses the sinner from all sin.
At times, and especially in this instance, we can be very grateful to heretics. It seems that there were teachers who claimed to be without sin. This gives cause for John to say that Christians must not hide their sin. What would be better for us than this word! We are sinners and deserve Gods’ wrath; facing God’s glory, we amount to nothing but to be cast out. We are absolutely hopeless cases. This is how God allows us think, and not only allows, but commands. And if we know ourselves, we know that all else would be lies and deceit anyway.
Thus, the word of life offered in this chapter is very simple. In yourself you are a sinner and deserve God’s punishment. Because of Christ, you are pure and holy, and that defines your life and your choices in your daily walk. No other instruction is in accord with God’s glory. From our own experience we can add that no other instruction can bring peace into the heart of a sinner.
The tenth verse belongs to the next instruction which continues to the second chapter, and we will discuss it with the next chapter.
After three weeks of introduction today we are actually starting the text of 1 John.
This morning we are going to look at the Prologue which cover the first four verses.
Let me remind you of a few things that we have already talked about. The book
of 1 John is not a personal letter, it’s not written to an individual, nor is it written to a
single church. There is no reference to who the first recipients of this epistle were, or
where they lived. There is no greeting or other introduction, and there is no author’s
name included anywhere. I said in our first introduction that I believe that 1John was
written by Lazarus, aka John Eleazer, the same author of the Fourth Gospel. It was
written about AD 60-65 from Jerusalem and sent out to the province of Asia. This was
a circular letter and was intended to be passed around to various churches is Asia. The
only thing that can be said for certain about the intended readers based on the content
of the letter itself is that they were Christians:
These things I did write to you who are believing in the name of the
Son of God, that ye may know that life ye have age-during, and that ye
may believe in the name of the Son of God. 1 John 5:13 YLT
So even though we don’t know who the first recipients of this epistle were, or
where they lived, we do know something very important about them, they were believers.
Unlike the Fourth Gospel that was written to bring people to faith in Christ this epistle is
written to those who have already trusted Christ, instructing them on how to have
fellowship with Yeshua and the Father. I see the purpose of this letter as fellowship.
John wrote this epistle to enable believers to appreciate and deepen their fellowship with
Yahweh.
The historical situation that this epistle deals with is that there had arisen many
false teachers in the churches of Asia Minor, where this epistle was sent. They
considered themselves as an intellectual and spiritual elite. Many scholars identify them
as Cerinthian Gnostics. They were, in fact, claiming superior anointing from the Spirit
of God, they believed that they had a knowledge and a revelation from God that was
almost an improvement on the gospel message that had been revealed to the apostles
and passed down through the church to this stage in its history. These false teachers
had left the churches and taken followers with them:
They went out from us, but they were not of us; for if they had been of
us, they would have continued with us. But they went out, that it might
become plain that they all are not of us. 1 John 2:19 ESV
This letter was written to urge the believing readers not to be led astray by those who
had seceded from the Christian community and to reassure them that they are in the
truth. So, John wrote to his children in the faith, to make sure that they were able to spot
and resist error and to grow in their fellowship with Yeshua.
The prologue of 1 John is very similar to the prologue of the Gospel of John
(John 1:1-18). Many of the themes found in the prologue to the Fourth Gospel are
related to themes that occur in the prologue to 1 John. Both prologues introduce the
reader to important themes which will be more fully developed later in the book. The only
other New Testament book that contains a prologue anything like these two is the Letter
to the Hebrews (Heb 1:1-4).
The Prologue of 1 John emphasizes the physical reality of the person of
Yeshua when He was in this world. This is because these false teachers held to a
docetic view of Yeshua. They regarded the Christ as a phantom or spirit.
This prologue requires an author who was an eyewitness and contemporary
of Yeshua, someone so close to Yeshua that he saw Him with his eyes and had
occasion to touch him. Lazarus fits all these conditions.
These first four verses of 1 John are considered by most grammarians to
constitute one long complicated sentence in the Greek text. Hall Harris writes, «Certainly
the four opening verses of 1 John constitute the most difficult and complicated Greek
of all the Johannine literature in the New Testament in terms of structure.» R. Brown
writes, «The initial four verses of 1 John have a good claim to being the most
complicated Greek in the Johannine corpus.» Alright, knowing the difficulty that lies
ahead let’s jump in.
That which was from the beginning, which we have heard, which we
have seen with our eyes, which we looked upon and have touched with
our hands, concerning the word of life— 1 John 1:1 ESV
This verse begins with a series of four relative clauses (what, what, what, what)
each beginning with the neuter singular relative pronoun. This is seen in the NASB
What was from the beginning, what we have heard, what we have seen
with our eyes, what we have looked at and touched with our hands,
concerning the Word of Life— 1 John 1:1 NASB
John doesn’t begin with the phrase, He who was from the beginning, but «What was
from the beginning.» The impersonal form here is deliberate. He is talking about Yeshua,
but the person of Christ is not the theme here but the message of Christ.
«What was from the beginning»—what «beginning» is he referring to?
Conservative scholars are divided over the interpretation of this phrase. Some see it as
parallel with:
In the beginning was the Word, and the Word was with God, and the
Word was God. John 1:1 ESV
In the beginning, God created the heavens and the earth. Genesis 1:1
ESV
In Genesis «the beginning» is a reference to the creation of the world. And in the context
of the prologue of John’s Gospel «the beginning» means the time before the creation of
the world. However, in the context of the opening verses of 1 John, «the beginning» has
a different meaning. In our text this this is NOT a reference to the eternality of the Son
of God. It is obviously an allusion to Genesis 1 and John 1, but here it refers to the
beginning of Yeshua’s public ministry. This phrase in this context refers to the beginning
of the disciple’s personal encounter with Yeshua. The beginning here is the same as
that found in:
The beginning of the gospel of Yeshua the Christ, the Son of God.
Mark 1:1 ESV
John is using «beginning» in verse 1 as he does later in the book to mean the beginning
of the gospel.
For this is the message that you have heard from the beginning, that
we should love one another. 1 John 3:11 ESV
When John describes the Word of life as «What was from the beginning«, he is speaking
primarily of the Word of life incarnate in Yeshua, not the Word existing with God prior
to the foundation of the world.
John’s emphasis here is that the Gospel message has not changed. It is the
same message that has been proclaimed from the earliest days of Christ’s ministry.
Also, the emphasis of the rest of verse 1 is on Christ’s humanity. So, John’s point would
be that his message is not the new message of the Gnostics. Rather, it is the old
message, which has been proclaimed from the earliest days of Christ’s ministry. Which
as far as the Gospel of John is concerned the ministry of Yeshua began at his baptism
by John (John’s Gospel contains no infancy narrative).
«What we have heard»—who is the «we» here? Some suggest that the
repeated use of first person plural verbs in 1:1-4 is not a genuine plural, but is equivalent
to a first person singular and refers only to the author. So, when John says «we» what he
really means is «I».
John could have used «we» editorially to represent himself personally, or «we»
may include all Christians. But it seems more likely that «we» represents John and the
other eyewitnesses, the original disciples of Yeshua.
«Which we have heard, which we have seen with our eyes»—heard and
seen are both perfect active indicatives which emphasize abiding results. John was
asserting Yeshua’s humanity by his recurrent use of participles related to the five
senses.
«Which we have heard»—John is saying, «I was there, when He preached the
Sermon on the Mount, I heard Him. I heard Him teach the parables. I heard Him preach
in synagogues and on hillsides and in houses. I was there when He preached the Olivet
Discourse. When He said, «This generation will not pass away until all these things take
place,» and I knew He was talking about my generation. We would see the coming of the
Son of Man. I heard Him myself, I was there.
«Which we have seen with our eyes»—why does he add «with our
eyes»? How else would they have seen Him? He adds, «with our eyes,» to show that he
is not talking about a mystical «vision» of Christ, but of actually watching Yeshua as He
lived before them.
This is again in the perfect tense, which suggests a complete seeing with
ongoing impact. He saw the whole perfection of the revelation of Christ for himself, he
saw it with his own eyes. He was there when Yeshua cast demons out of people time
and time and time again. He saw it with his own eyes. He was there when Yeshua
reached out a hand and helped a lame person up and that lame person walked
away. He was there when Yeshua touched the eyes of the blind and they saw. He was
there when He put his hand over the ears of the deaf and they heard. He was there
when He stopped the funeral procession, touched the casket of the young man whose
mother lived in Nain and he saw that young man come to life. He saw Yeshua turn the
water into wine, feed the 5,000, walk on water, teleport a boat to shore. I saw it, with my
own two eyes!
«Which we looked upon and have touched with our hands»—«looked
upon» and «touched» are both aorist indicatives which emphasize specific events. «Looked upon» is not just a repetition of «what we have seen with our eyes.» It is from
the Greek verb theaomai [thay-oh-o-my] which means, «careful and deliberate vision
which interprets its object.» [G. Abbott-Smith, A Manual Greek Lexicon of the New Testament [Scribner’s], p.
203].
John uses this word in his gospel:
And the Word became flesh and dwelt among us, and we have seen his
glory, glory as of the only Son from the Father, full of grace and truth.
John 1:14 ESV
The word «seen» is theaomai [thay-oh-o-my]. John is saying He walked among us and
we have seen his glory.
«And have touched with our hands»—«touched» means «closely examined by
feel.» The Greek term for «touched» is pselapha which is also found in:
See my hands and my feet, that it is I myself. Touch me, and see. For
a spirit does not have flesh and bones as you see that I have.» Luke
24:39 ESV
Yeshua used this word of His resurrection, when He appeared to the disciples. John is
saying He lived with us and we physically put our hands on Him. Lazarus is writing this
and he is the one who leaned on Yeshua at dinner.
One of his disciples, whom Yeshua loved, was reclining at table at
Yeshua’s side, so Simon Peter motioned to him to ask Yeshua of
whom he was speaking. So that disciple, leaning back against Yeshua,
said to him, «Lord, who is it?» John 13:23-25 ESV
John used three of his basic senses—hearing, eyesight, touch to highlight the
reality of the object, so his readers would know that he was not speaking metaphorically.
The false teachers denied His humanity. The Docetic Gnostics held that
Yeshua was not human at all but was merely a prolonged theophany. And the Cerinthian
Gnostics considered Yeshua the natural son of Joseph and Mary, upon whom Christ
came at the time of baptism. So, John is telling us the Son of God was physically
tangible. It was possible to see Him, hear Him, gaze upon Him, touch Him.
Four times he refers to what he has seen or looked at; twice to what he has
heard; twice to what he proclaims. Clearly, he wants to underscore that what he is
bearing witness to is no figment of his imagination, no invention of his own.
«Concerning the word of life»—the word «concerning» which is peri in the
Greek was often used to introduce topics of discussion. And that is what John’s opening
verse does. Notice the NASB here:
What was from the beginning, what we have heard, what we have seen
with our eyes, what we have looked at and touched with our hands,
concerning the Word of Life— 1 John 1:1 NASB
Do you see the difference from the ESV? In the NASB «Word» and «Life» are capitalized.
Now that’s and interpretation not a translation. What this means is that the translators
took «Word» here to be a personal name for our Lord Yeshua. This was no doubt
influenced by John chapter 1 and verse 1 where we read:
In the beginning was the Word, and the Word was with God, and the
Word was God. John 1:1 ESV
All translations that I looked at capitalize «Word» in this verse. Then in verse 14 John
says, «And the Word became flesh.» So, it’s clear that «Word» there is a personal name
of our Lord. Many take that and make it the meaning in 1 John 1:1. But as you look at
the context of 1 John 1:1, particularly verse 2 you see that the subject matter is not
«word» but «life».
«The word»—is the Greek term logos which referred to a message. The «word of
life» here probably refers to the message about Yeshua, namely, the Gospel. John
referred to Yeshua as «the Life» in his Gospel:
Yeshua said to him, «I am the way, and the truth, and the life. No one
comes to the Father except through me. John 14:6 ESV
Yeshua is the Life and the message about Him, the Gospel brings life. The phrase «word
of life» in our text seems more likely to describe the message about the Person who is
and who personifies Life:
«Go and stand in the temple and speak to the people all the words of
this Life.» Acts 5:20 ESV
The Gospel is the message about Life. In 1 John 1:1 «Life» is a title of Yeshua, as
«Word» is in John’s Gospel (John 1:1).
the life was made manifest, and we have seen it, and testify to it and
proclaim to you the eternal life, which was with the Father and was
made manifest to us— 1 John 1:2 ESV
This verse is a parenthesis defining «life.» This parenthetical comment explains to the
readers that when John says, «what, what, what, what» in the four relative
clauses he is referring to the word of life. It is the «word of Life» that «was from the
beginning, which we have heard, which we have seen with our eyes, which we looked
upon and have touched with our hands.»
The verb «manifest» is used twice in this verse and both are aorist passive
indicatives. The passive voice is often used of the agency of God the Father. This term
«manifest» (phanero) implies «to bring to light that which was already present.»
The aorist tense emphasizes the incarnation of which the false teachers denied.
The word «manifest» is used here by John to express the theological term
«Incarnation,» which comes from two Latin words «in» plus «cargo» meaning:
«infleshment, the act of assuming flesh.» Yahweh chose to become united to true
humanity.
In the Incarnation the Lord fulfilled Scripture from the Tanakh, which taught that
the promised Messiah would be human and divine. It taught His humanity as the
descendant of Abraham, Isaac, Jacob, Judah, and David. Yahweh, speaking to David
said:
When your days are fulfilled and you lie down with your fathers, I will
raise up your offspring after you, who shall come from your body, and
I will establish his kingdom. He shall build a house for my name, and
I will establish the throne of his kingdom forever. I will be to him a
father, and he shall be to me a son. When he commits iniquity, I will
discipline him with the rod of men, with the stripes of the sons of men,
2 Samuel 7:12-14 ESV
The Tanakh also taught that the Messiah would be divine:
But you, O Bethlehem Ephrathah, who are too little to be among the
clans of Judah, from you shall come forth for me one who is to be ruler
in Israel, whose coming forth is from of old, from ancient days. Micah
5:2 ESV
At the Incarnation, God the Son, the Second person of the one Triune God, was forever
joined to true humanity. This joining together has been designated as the Hypostatic
Union. The Hypostatic Union is undiminished deity and true humanity in one person
forever. The Council of Chalcedon put it this way:
«Our Lord Yeshua the Christ, the same perfect in Godhead and also perfect
in manhood; in two natures inconfusedly, unchangeably, indivisibly,
inseparably; the distinction of natures by no means taken away by the union,
but; each nature being preserved, and concurring in one Person; not parted
or divided into two persons, but one and the same Son, and only begotten,
God the Word, the Lord Jesus the Christ.»
«The eternal life, which was with the Father«—in calling Yeshua «eternal
life» John remembered the words of Yeshua in:
Yeshua said to her, «I am the resurrection and the life. Whoever
believes in me, though he die, yet shall he live, John 11:25 ESV
Notice that John says that «Eternal life» which «was with the Father was made
manifest to us.» Like John 1:1, this is an assertion of Yeshua’s pre-existence. Deity has
been manifest as a man. To know Yeshua is to know Yahweh.
The word «with» indicates that this being, who is eternal, and is eternal life Himself,
is distinct from the Father. This is the doctrine of the Trinity — that one God exists as
three Persons, equal and one, yet distinct in their person. He is talking about the second
Yahweh seen all through the Tanakh. His readers would have realized that the second
power was Yeshua, and Yeshua was Yahweh in human flesh.
One of the greatest of the controversies of the early church gathered around the
Deity of Christ. Arius taught that the Lord Yeshua did not possess eternality of being.
Eternity was not one of the qualities of Him. He taught that the Son had a beginning. He
was the greatest of the creatures of God and He was responsible immediately for
the creation and the other creatures, but He Himself had a beginning. So, he denied the
eternity of the Son.
At the Council of Nicaea the Arian Doctrine was denounced by the Christian
church, but that did not end the teaching for Arius; it continued to have great influence.
Well finally in the Council of Constantinople the Doctrine of Nicaea was affirmed again.
So, Arius’ Doctrine, «There was a time when He was not»—was refuted, and the
Christian church came solidly to stand behind the fact that there was not a time when
He did not exist.
So, John is telling us that Yeshua possessed the same essential nature as the
Father, and those councils affirmed the fact that of homoousea, one essence, meaning
that Yeshua was of the same essence as the Father. They declared the deity of Yeshua
the Christ.
Jehovah’s Witnesses deny the eternality of the Son and in that sense they are
Arian—like in their Christology. They deny the Trinity. They deny the deity of the Son of
God as well. The Mormons also deny the deity of the Son of God. They speak of Him
as the Son of God, but they deny His eternity. They deny the Christian Doctrine of the
trinity.
Anyone who denies the deity of Yeshua or the Trinity is not very familiar with the
Hebrew Scriptures. Five times in the Tanakh Yahweh is called the «cloud rider.» But
Daniel 7 is an exception:
«I saw in the night visions, and behold, with the clouds of heaven there
came one like a son of man, and he came to the Ancient of Days and
was presented before him. And to him was given dominion and glory
and a kingdom, that all peoples, nations, and languages should serve
him; his dominion is an everlasting dominion, which shall not pass
away, and his kingdom one that shall not be destroyed. Daniel 7:13-14
ESV
Here the rider on the cloud is the Son of man, a human. Dominion is given to the Son
of man, the second cloud rider.
And the high priest stood up and said, «Have you no answer to make?
What is it that these men testify against you?» But Yeshua remained
silent. And the high priest said to him, «I adjure you by the living God,
tell us if you are the Christ, the Son of God.» Matthew 26:62-63 ESV
Then Yeshua answers the high priest:
Yeshua said to him, «You have said so. But I tell you, from now on you
will see the Son of Man seated at the right hand of Power and coming
on the clouds of heaven.» Matthew 26:64 ESV
Yeshua said that he would see Him «coming on the clouds.» Yeshua is saying, I am
Yahweh! What was the high priest’s response?
Then the high priest tore his robes and said, «He has uttered
blasphemy. What further witnesses do we need? You have now heard
his blasphemy. Matthew 26:65 ESV
He said that Yeshua had blasphemed because He said He would come on the clouds,
and the high priest knew that only Yahweh rides the clouds. He knew that Yeshua was
claiming to be Yahweh! This is something that most of churcheanity doesn’t understand.
that which we have seen and heard we proclaim also to you, so that
you too may have fellowship with us; and indeed our fellowship is with
the Father and with his Son Yeshua the Christ. 1 John 1:3 ESV
The «you» here is the recipients of this epistle, who were believers. They had not known
«Yeshua in the flesh» as the original disciples had.
but God raised him on the third day and made him to appear, not to all
the people but to us who had been chosen by God as witnesses, who
ate and drank with him after he rose from the dead. Acts 10:40-41 ESV
John wrote to them so they could enter into, and continue to enjoy, the intimate
fellowship with Him that the disciples and the apostolic eyewitnesses enjoyed.
This verse introduces the purpose of the Epistle: «So that you too may have
fellowship with us»—this is a hina purpose clause with a present active subjunctive. The main theme of the Epistle is fellowship with God. What we need to understand
here is that John express this idea in various ways in this epistle. «To have fellowship
with Yahweh» is only found in 1:3 and 6, one of his most common phrases is to be «in
Him» (2:5; 5:20) or «abide in him» (2:6, 24; 3:24; 4:13, 15, 16). Another expression for
fellowship with God found only in John is «to have God (or the Son)» (1 John 2:23; 5:12;
2 John 9). And «to know God» has the same idea. It occurs in the perfect tense in 2:3 (cf.
2:5); 2:13, 14 (cf. 1:3) with the same meaning.
Zane Hodges writes, «It is an interpretive mistake of considerable moment to treat
the term ‘fellowship’ as though it meant little more than ‘to be a Christian.'» [Hodges, 1 John,
Bible Knowledge Commentary p. 883.]
In John’s mind there may be Christians whose fellowship with God has been
damaged, so that they are not at this present moment in fellowship with the Father and
the Son. John is not writing to his adversaries. Rather he wants his «little children» to
have fellowship with God. Such fellowship is not automatic.
The Greek word used here for «fellowship» is «koinonia». The word literally means:
«to share in common with.» We use the word «community,» which is actually a very good
translation of the Greek word. It means that we share life together. Koinonia was used
in classical Greek language as a favorite expression for the marriage relationship, the
most intimate bond between human beings. The use of the word in Acts 2:44 is very
helpful:
And all who believed were together and had all things in common.
Acts 2:44 ESV
The word common is the Greek word koinonia.
John says, «Our fellowship is with the Father and with his Son Yeshua the
Christ»—this bold statement means that one can share life together with God. This idea
would surprise many of John’s readers, and it should be astounding to us. The Greek
mind-set highly prized the idea of fellowship, but restricted to men among men — the
idea of such an intimate relationship with God was revolutionary. Believers, we share
life in common with Yahweh.
When Christians who are not eyewitnesses of a physically manifested Eternal Life
come to accept John’s testimony concerning Him, they begin to share the fellowship with
Yeshua and with the Father that the disciples have known. In other words, there is no
significant fellowship among people who do not share the same view of Yeshua. Shared
doctrine is the basis of Christian fellowship. Fellowship requires and rests on
information, a common body of knowledge, and mutual acceptance of that data. When
John wants to cultivate fellowship with a group of people, he writes them a letter filled
with theology.
This implies that there is no true fellowship with those who do not hold the same
confession about the Father and Son. Fellowship literally means «sharing in common.»
Where people deny the basic confessions about God that the word of the gospel affirms,
friendship or meaningful relationship can exist. But there cannot be Christian fellowship.
As I’ve said in the past just because someone holds to the preterist view of eschatology
does not mean that they are our brother in Christ. We can have no fellowship with those
who hold to baptismal regeneration, or unitarians, or universalists, or non-trinitarians.
These people deny fundamental doctrines of the Christian faith and we are not to
support them.
Everyone who goes on ahead and does not abide in the teaching of
Christ, does not have God. Whoever abides in the teaching has both
the Father and the Son. If anyone comes to you and does not bring this
teaching, do not receive him into your house or give him any greeting,
for whoever greets him takes part in his wicked works. 2 John 1:9-11
ESV
Our text in 1 John 1:3 also implies that no Christian should marry an unbeliever.
Fellowship in the things that count most is not possible where we don’t share the same
understanding and affection for Christ.
«With the Father and with his Son»—notice the two prepositions, «with». They
represent two distinct prepositions and they are in the original text indicating, a
distinction in persons within the Trinity, as well as an indication of the writer’s
consideration of them as equal. This syntax affirms the equality and deity of Yeshua
(John 5:18; 10:33; 19:7). It is impossible to have the Father (Yahweh) without the Son
(Incarnate Yahweh) as the false teachers implied (1 John 2:23; 5:10-12). Our fellowship
is with the Father. Our fellowship is with his Son Yeshua the Christ. Two persons, divine
persons, one God.
And we are writing these things so that our joy may be complete. 1
John 1:4 ESV
«These things»—refers to what John wrote in this epistle. As the readers entered into
and continued in intimate fellowship with God they would have joy. Joy is the product of
fellowship with God. This joy is an abiding sense of optimism and cheerfulness based
on God, as opposed to happiness, which is a sense of optimism and cheerfulness
based on circumstances.
Fullness of joy is certainly possible for the Christian, but it is by no
means certain. John wrote with the desire that believers would have fullness of joy — and
if it were inevitable, he would not have written this.
You make known to me the path of life; in your presence there is
fullness of joy; at your right hand are pleasures forevermore. Psalms
16:11 ESV
When David said to the Lord, «In your presence there is fullness of joy,» he meant
that nearness to God himself is the only all-satisfying experience of the universe. God
created us, and He created us to live in fellowship with Him. Only as we do that will we
know true joy and satisfaction.
There is a Greek variant in this verse between «our joy,» and «your joy.» Some
later manuscripts change «our» to «your,» but the original reading was probably «our» joy.
Does «our» refer to the John and other first century disciples or to all believers? Because
of the theological thrust of 1 John towards fellowship, I assume it is directed to all
believers.
But it could also be that John recognizes that his own joy in Christ cannot be
complete if fellow believers for whom he feels some responsibility are in danger of
departing from the truth by becoming involved in another koinonia.
In 3 John 4 a similar sentiment is expressed:
I have no greater joy than this, to hear of my children walking in the
truth. 3 John 1:4 NASB
The elder’s joy comes from knowing that others walk in the truth.
Joy is not given to us apart from the circumstances of our earthly life, or as a
substitute for pain or an escape from sorrow. Joy does not depend upon the elimination
of the things that weigh us down or trouble us here. Joy comes from the deep trust of
knowing that in this world one can have fellowship with Yahweh the sovereign creator
of the universe.
Joy is something that can grow and increase in our lives. This is because joy
is a by-product of fellowship with Christ. The more you fellowship the greater your joy.
CHAPTER 1
The Word of Life*
1What was from the beginning,
what we have heard,
what we have seen with our eyes,
what we looked upon
and touched with our hands
concerns the Word of life—a
2for the life was made visible;
we have seen it and testify to it
and proclaim to you the eternal life
that was with the Father and was made visible to us—b
3what we have seen and heard
we proclaim now to you,
so that you too may have fellowship with us;
for our fellowship is with the Father
and with his Son, Jesus Christ.c
4We are writing this so that our joy may be complete.d
II. God as Light
God is Light.
5Now this is the message that we have heard from him and proclaim to you: God is light,* and in him there is no darkness at all.
6If we say, “We have fellowship with him,” while we continue to walk in darkness, we lie and do not act in truth.e
7But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin.f
8If we say, “We are without sin,” we deceive ourselves,* and the truth is not in us.g
9If we acknowledge our sins, he is faithful and just and will forgive our sins and cleanse us from every wrongdoing.h
10If we say, “We have not sinned,” we make him a liar, and his word is not in us.i
* [1:1–4] There is a striking parallel to the prologue of the gospel of John (Jn 1:1–18), but the emphasis here is not on the preexistent Word but rather on the apostles’ witness to the incarnation of life by their experience of the historical Jesus. He is the Word of life (1 Jn 1:1; cf. Jn 1:4), the eternal life that was with the Father and was made visible (1 Jn 1:2; cf. Jn 1:14), and was heard, seen, looked upon, and touched by the apostles. The purpose of their teaching is to share that life, called fellowship…with the Father and with his Son, Jesus Christ, with those who receive their witness (1 Jn 1:3; Jn 1:14, 16).
* [1:5–7] Light is to be understood here as truth and goodness; darkness here is error and depravity (cf. Jn 3:19–21; 17:17; Eph 5:8). To walk in light or darkness is to live according to truth or error, not merely intellectual but moral as well. Fellowship with God and with one another consists in a life according to the truth as found in God and in Christ.
* [1:8–10] Denial of the condition of sin is self-deception and even contradictory of divine revelation; there is also the continual possibility of sin’s recurrence. Forgiveness and deliverance from sin through Christ are assured through acknowledgment of them and repentance.
a. [1:1] 2:13; Jn 1:1, 14; 20:20, 25, 27.
b. [1:2] Jn 15:27; 17:5.
c. [1:3] Jn 17:21; Acts 4:20.
d. [1:4] Jn 15:11; 2 Jn 12.
e. [1:6] Jn 12:35.
f. [1:7] Mt 26:28; Rom 3:24–25; Heb 9:14; 1 Pt 1:19; Rev 1:5.
g. [1:8] 2 Chr 6:36; Prv 20:9.
h. [1:9] Prv 28:13; Jas 5:16.
i. [1:10] 5:10.
John’s testimony of Jesus Christ as the Word of life is the foundational truth that exposes the lies of the false teachers in 1 John. These antichrists who are attempting to destroy the churches in Asia Minor, taught lies regarding the Person and work of Jesus Christ. The readers to whom John was writing were already saved, but they needed to understand his letter if they were to enjoy real fellowship. Fellowship with the Father and Son through the testimony of the apostles was in jeopardy, if the deceit and lies of the false teachers are heard or followed. Fellowship with God is only through the revealed Christ Jesus of the Scriptures (John 14:6) and no other way.
And the Word became flesh, and dwelt among us…
For these false teachers, Jesus Christ was either an emanation from God that appeared to be man (Docetic Gnosticism), or He was a man upon whom the Christ resided from His baptism to just before the crucifixion (heresy of Cerinthius). God could not become man due to their belief (from Greek philosophy) that matter is evil.
John presents the witness of the apostles as absolute proof of His humanity. These early gnostics believe that Christ was of God, even though in the case of the Cerinthians, it was only for a time. God becoming man as an essential truth for our redemption was at issue.
The “Word of life” combines the two truths that (Christ Jesus) is Himself life and that He imparts it, as the life (John 14:6), He is the personal expression of what God is, the interpreter of His nature (cp. John 1:18); but, as He also Himself said, He came that they might have life (John 10:10).[1]
Jesus is the ultimate divine revelation. He was distinct from the Father, a separate Person in the Godhead, yet one with the Father in essence. He is eternal God who through the power of an indestructible life is bringing many sons into glory. God became man so that He could redeem man and bring him into relationship with Him.
God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high… Heb 1:1-3
Contents
- 1 The Word (Gk. Logos) of John 1
- 1.1 The Word of Greek Philosophy
- 1.2 The Word Enters His Own Creation
- 1.3 The Word Became Man
- 2 Purpose of the Proclamation of the Word of Life
- 3 V.1 Introduction to the “Subject,” the Word of Life
- 3.1 The Reality of the Incarnation
- 3.2 The Word of Life
- 4 V.2 Facts About the Word of Life
- 4.1 Eternal Life with the Father
- 4.2 Manifested Life
- 5 V.3 Fellowship, the Purpose of the Proclamation of the Word of Life
- 5.1 Redemption Based Upon the Word of Life
- 6 V.4 The Fulfillment of Joy in Fellowship
- 7 Next: Walking in the Light: John 1:5-2:2
The Word (Gk. Logos) of John 1
The Word of Greek Philosophy
John’s use of Word (Gk. logos) to describe Christ was a term understood by the culture of the first century as they were well-versed in Greek philosophy. To them, the logos is the rational mind or the logic of God which orders the universe. The soul was seen as a spark of the divine gods that was imprisoned in an evil body of lust and desire.
Logos in common Greek means speaking, message, or words. Logos was widely used in Greek philosophy. As a Greek term it was familiar to John’s readers and certainly the false teachers who were mixing apostolic teaching of John with Greek philosophy.[2]
The gospel identifies Jesus as eternal and unoriginated God who was the agent of creation and the source of all life. As the Word, He was always in intimate relation with the Father.
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness did not comprehend it. John 1:1-5
The Word Enters His Own Creation
The God of Greek philosophy, similar to the Deist of the 18th century, is impersonal, transcendent, and passionless. For them, God was not involved in the life of man. John’s revelation of Christ is that God entered into His own creation for the purpose of man’s redemption.
There was the true Light which, coming into the world, enlightens every man. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. John 1:9-13
The Word Became Man
The testimony of John was that the Word or logos was not a creation or emanation from God, but very God Himself. The logos as a personal and eternal God who took on flesh and became man was incoherent to the thinking of those in the first century (as well as for many up to the present moment). Matter was seen as evil. It was impossible for a perfect God to take on evil matter. The antichrists had to progressively alter God’s revelation of the Son to fit the prevailing philosophy of the day. This made them heretics and children of the devil.
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John 1:14
No one can come to the Father except through or by the Son. Only by knowing the Son can we learn of the Father.
No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. John 1:18
Purpose of the Proclamation of the Word of Life
The purpose of this proclamation is so that the readers might share in fellowship with the author, a true fellowship, which is with the Father and the Son as well. John writes both a polemic against the deceit and lies of the false teachers, and an exhortation of reassurance to the saved believers who remain in his fellowship and apostolic teaching.
The authors main focus is upon the manifested life, the earthly life and ministry of Jesus that is under attack by the opponents. Logos refers back to John 1:1 but the focus of John’s testimony and writing is upon the life (the manifested eternal life of God).
The opponents were denying the significance of Jesus’ earthly life and ministry in the plan of salvation. It is precisely this earthly ministry of Jesus to which the Apostle John and the other apostles were witnesses… (I0t is that eyewitness testimony to the earthly career of the Word become flesh, Jesus of Nazareth, which the author of 1 John puts forward in the prologue at the outset in his refutation of the opponents’ position. [3]
John, the disciple Christ loved, presents in His gospel and letter some of the highest Christology in the Bible. Everything John wrote and taught about centered upon Christ Jesus. This we would expect from the disciple who had the closest relationship with the Lord. He was with the Lord during His time on the earth in a similar way to Christ’s relationship with the Father – John was with Him, loved Him, and laid His head on His chest (or bosom).
The epistle focuses upon the life that was manifested in the words, miracles, and deeds of Christ. The Word of Life describes Christ as very God, in the bosom of the Father. The Son’s obedience saves man from death and sin. God has spoken definitively and for all time through His Son, the Word of life.
V.1 Introduction to the “Subject,” the Word of Life
The Reality of the Incarnation
What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life— 1 John 1:1
Christ never had a beginning. Whenever there was a beginning He was there (Gen 1:1, John 1:1, John 2:11; 1 John 1:1). He always “was.” Vine states, “The apostle sets forth Christ as having come into human existence from the eternity of the past. Having been pre-existent He became manifested.”
From the beginning alludes to eternity past and the Logos with the Father, but the focus is from the beginning of Jesus’ earthly life and ministry. The beginning in John’s letter primarily relates to the gospel proclamation of the truth about God’s Son as witnessed by the apostles. Antichrists are progressives whose teaching is not from the beginning. Their teaching has added Greek philosophy and the understanding of first century culture to the gospel testimony of the apostles. The antichrists are false prophets who teach a heretical Christ.
As the Word of life:
- He is the source of all life (John 14:6)
- He reveals and explains the Father’s nature (John 1:18)
- He is the personal expression of God’s essence
The Word of Life
The title, the Word of Life for Jesus Christ, signifies Him as the pre-existent One from eternity past who created all things, and is the source of all life: physical and spiritual (John 1:4; 5:26; 6:57; 10:10; 11:25; 14:6; 17:3; 20:31). He was the Father’s agent in the creation of the universe, and then He filled it with life. The Father’s plan of redemption required the eternal Word to take upon Himself flesh, and to add to His deity the nature of man. God became man so that he could die. The substitution of His death for ours and the payment of our penalty for sin provides the life of God, eternal life, for all who receive Him through faith. He is God, He explains and reveals the Father to man, and He is the source of all life. He is the Word of Life.
The life to which he bears witness, the life that was with the Father, is precisely the life manifested in the historical person of Jesus. This supernatural life is disclosed in the incarnate Christ. It is the eternal life that comes from the Father and becomes the life shared individually and corporately by the company of believers. It is what causes the oneness of faith. “The Koinonia (Gk. for fellowship) is the union in common faith brought about by the proclamation” (Bultmann, p. 12) …(about the Word of life). [4]
Paul uses the term “word of life” for the testimony of the gospel. The Living Word of life brings His life to man through faith in His written Word.
…holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. Phil 2:16
“The word of life” is not here the Living Word, the Person (as in 1 John 1); only John uses logos in that sense; it is the message, the gospel. It is called the word of life because it ministers spiritual life and imparts the knowledge of God and of His Son Jesus Christ, which the Lord said “is life eternal” (John 17:3).[5]
V.2 Facts About the Word of Life
…and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us— 1 John 1:2
Eternal Life with the Father
God’s Son, who is eternal life (1 John 5:20), is the true God. The antichrists substitute a god of their making for Him. Eternal life is unoriginated existence of the Son.There was never a time when the Son was not present.
And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. 1 John 5:20
Manifested Life
The reality of the incarnation for us today comes through personal testimony of those who were there. He was not an illusion, a phantom or mere emanation.
Have seen Personal Experience
And declare Public Testimony
Declare unto you Personal Testimony to Church
The verb revealed in v. 2 is frequently used in the Gospel of John to refer to Jesus’ revelation of himself to his disciples (John 2:11, 21:1; 21:14). The author’s statement here that it was the eternal life that was with the Father echoes John 1:1 where it was the Word who was with the Father. Thus in 1 John 1:1-4 it is the term life rather than word which refers to Jesus as he revealed himself in his earthly career, including his person, words, works, death, and resurrection. This subtle shift in emphasis is precisely in keeping with the author’s stress on the importance of the earthly career of Jesus of Nazareth as the incarnate Word in his dispute with the opponents Harris p. 57
Thus in 1 John it is “life” (Gk. zoe) rather than “word” (Gk. logos) which refers to Jesus as he revealed himself in his earthly career, including his person, words, and works. [6]
The seeing, hearing, and handling of the Person of Christ relates to His earthly ministry as well as His ministry after the resurrection. Here, He is man with flesh and bone but also Lord and God. The testimony of Thomas is the climax of the gospel of John.
Then He said to Thomas, “Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.” Thomas answered and said to Him, “My Lord and my God!” Jesus said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.” Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. John 20:27-29
V.3 Fellowship, the Purpose of the Proclamation of the Word of Life
…what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. 1 John 1:3
Redemption Based Upon the Word of Life
Vine states that, “The life was manifested not merely to reveal God but to bring the redeemed into a relationship with Him.” Fellowship with God is based upon Jesus as the way, truth, and life (John 14:6). Jesus is the source of the life of God, eternal life. He who has the Son has life. Our fellowship with God is through the life of Christ. The apostolic testimony is the truth that brings us into that fellowship.
The doctrinal foundation of all true fellowship is the Person of the Lord Jesus Christ. There can be no true fellowship with those who hold false views concerning Him. The first two verses teach His eternity and the reality of His Incarnation. The same One who existed from all eternity with God the Father came down into this world as a real Man. The reality of His Incarnation is indicated by the fact that the apostles heard Him, saw Him with their eyes, gazed upon Him with deep meditation, and actually handled Him. The Word of life was not a mere passing illusion, but was a real Person in a body of flesh.[7]
The basis of all fellowship is the testimony of the apostles regarding Jesus. He who has the Son has the life. He who has the Son has the Father. If one does not have the Son, He has not the Father. His very name is a witness to His humanity (Jesus) and deity (Christ). Christ is God’s anointed one or the Messiah. Through John’s apostolic testimony the believers to whom the letter is written have been brought into fellowship with the Father, the Son, the apostles, and with each other. Those who have left do not share this fellowship. In the polemic portion of the letter, John will present evidence that the opponents, regardless of what they claimed, were never truly saved.
The author and the recipients of the letter share in common the apostolic (eyewitness) testimony about who Jesus is, a reality not shared (in the opinion of the author of 1 John) with the opponents.[8]
V.4 The Fulfillment of Joy in Fellowship
These things we write, so that our joy may be made complete. 1 John 1:4
The author now states his purpose (so that) for writing these things … he does so in order that his joy might be fulfilled as the believers to whom he writes continue in fellowship with him and the other apostolic witnesses and with the Father and the Son (as opposed to breaking that fellowship by siding with the secessionist opponents). The phrase these things refers back to the apostolic eyewitness testimony about the earthly career of Jesus which has been the theme of the prologue up to this point [9]
Their obedience will result in the completion of joy in him, and therefore also in them and in the whole fellowship. The joy he refers to is mentioned in his gospel: Clearly this joy is inseparable from the salvation that is present in the Son, but it is directly bound up with the person of the Son, who is himself present in the fellowship.[10]
The joy John speaks of is the joy that He imparts through fellowship and joint-participation in His work. “Our” joy is the joy of the apostles, and all who are in fellowship with His eternal life. The fulfillment or perfection of this joy results from walking in truth, light, and love.
The world cannot provide joy. Lasting joy can only come through a relationship with God. When a person is in fellowship with God and the Lord Jesus, he has a deep-seated joy that cannot be disturbed by earthly circumstances.[11]
I have no greater joy than this, to hear of my children walking in the truth. 3 John 4
I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father. 2 John 4
Jesus also spoke of His joy being fulfilled in the disciples as He explained to them their relationships would change due to His “going away.”
Just as the Father has loved Me, I have also loved you; abide in My love. If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full. John 15:9-11
Although He is going away, Jesus explains to the disciples (and us) that our requests when prayed in His Name, and with the Father’s will, fulfills our joy.
Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full. John 16:22-24
He also explains to them…(t)hat His followers would live and work in full fellowship with Him in seeing the extension of His kingdom, would (also) mean that His joy, in the outworking of the will of the Father, would be fulfilled in each of their lives. [12]
I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are… But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. John 17:11, 13
The world, however, was the scene of so much that would tend to cast down and depress (and He was leaving them in it), that He repeats this great desire, addressing it to (the Father) to whom He was coming, that the joy that characterized (Jesus) might continue and be fulfilled in them. But not only was His own sustaining joy to be theirs, it would be maintained by the Word He had given them, the Father’s Word. The Word of God, accepted and kept, ministers joy to the heart. To keep His Word is, however, contrary to the spirit of the world and produces its hatred. [13]
John will speak much more of the Father’s love and hatred of the world. Unfortunately for the false teachers, John’s diagnosis is that they are sold to the world, having turned their backs upon salvation offered through the testimony about the Word of life.
Next: Walking in the Light: John 1:5-2:2
[1] Vine, W.E., (1996), Collected Writings of W.E. Vine, Nashville, TN: Thomas Nelson Publishers, 1 John
[2] Walvoord, John, Zuck, Roy, (1985), Bible Knowledge Commentary, Wheaton, IL: Victor Books.BKC
[3] Harris, W., Hall, (2009), 1,2,3, John: Comfort and Counsel for a Church in Crisis, Dallas, TX: Biblical Studies Press, pp. 51,54.
[4] Gaebelein, Frank (General Editor), (1982), Expositor’s Bible Commentary, Grand Rapids, MI: Zondervan Publishers, 1 John.
[5] Vine, W.E., (1996), Collected Writings of W.E. Vine, Nashville, TN: Thomas Nelson Publishers, 1 John.
[6] Harris, W., Hall, (2009), 1,2,3, John: Comfort and Counsel for a Church in Crisis, Dallas, TX: Biblical Studies Press, pp. 57,58.
[7] MacDonald, William, (1995), Believer’s Bible Commentary, Nashville, TN: Thomas Nelson Publishers, 1 John.
[8] Harris, W., Hall (2009), 1,2,3, John: Comfort and Counsel for a Church in Crisis, Dallas, TX: Biblical Studies Press, pp. 51,54.59
[9] Ibid, p. 60.
[10] Gaebelein, Frank (General Editor), (1982), Expositor’s Bible Commentary, Grand Rapids, MI: Zondervan Publishers, 1 John
[11] MacDonald, William, (1995), Believer’s Bible Commentary, Nashville, TN: Thomas Nelson Publishers, 1 John.
[12] Vine, W.E., (1996), Collected Writings of W.E. Vine, Nashville, TN: Thomas Nelson Publishers, John.
[13] Ibid