Gaebelein's Annotated Bible
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;Analysis and Annotations
I. THE LIFE MANIFESTED
The opening verses of this Epistle are very precious and are the key to the whole Epistle. Three Scriptures speak of what was in the beginning. “In the beginning God created the heavens and the earth” (Genesis 1:1). This is the beginning of all things which God called into existence out of nothing. “in the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). This takes us beyond the first verse of the Bible. It reveals Him, by whom and for whom God created all things, in His eternal existence with God and as God.
The third Scripture is the first verse of John’s Epistle. “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, the Word of life.” This is a different beginning from the beginning in Genesis 1:1 and John 1:1; it means the manifestation of the Son of God in incarnation among men. He, who is the true God and the eternal life, the life and light, was manifested as man here below. This truth is stated by John in his Gospel in the fourteenth verse (John 1:14)of the first chapter: “And the Word was made flesh and tabernacled among us (and we beheld His glory, the glory as of the Only Begotten of the Father), full of grace and truth.” To this John refers in the first statement of his Epistle. John and his fellow-disciples had walked with Him and talked with Him.
It must be noted that the apostle speaks of Him as “the Word of Life”; he does not say therefore “who was from the beginning” but, which was from the beginning. First he mentions what they had heard; but one may hear a person and not be near to that person. But they were closer to the Word of Life, he writes, “which we have seen with our eyes”; yet one may have seen a person without being close to that person; but they had more than a passing vision “which we have contemplated” which is more than a mere seeing, it denotes gazing with a purpose, with a desire and with admiration. A statement of still greater nearness follows, “our hands have handled”--John and the other disciples had known Him, the Word of Life, intimately.
“And the Life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life which was with the Father, and hath been manifested unto us.” He whom they heard, with whom they were in touch, whom they knew and gazed upon is the eternal Life which was with the Father. It is more than that He spoke of eternal Life and promised eternal Life; He Himself is eternal Life. He was with the Father and came into the world, to manifest what that life is. While He manifested the Father, as He witnessed “whosoever seeth Me seeth the Father,” He also displayed as man what eternal life is in His blessed and perfect life He lived on earth. And this eternal life is communicated to all who believe on the Son of God. This life which was with the Father, manifested in the Lord Jesus on earth, is the life which is in us. (“The life has been manifested. Therefore we have no longer to seek for it, to grope after it in the darkness, to explore at random the indefinite, or the obscurity of our own hearts, in order to find it, to labor fruitlessly under the law, in order to obtain it. We behold it: it is revealed, it is here, in Jesus Christ. He who possesses Christ possesses that life.”) To know then what life we possess as believers, we must not look in ourselves, or to other believers, but to Christ and the life He manifested on earth. As another has said, “When I turn my eyes to Jesus, when I contemplate all His obedience, His purity, His grace, His tenderness, His patience, His devotedness, His holiness, His love, His entire freedom from all self seeking, I can say, that is my life. It may be that it is obscured in me; but it is none the less true, that it is my life.”
“That which we have seen and heard declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with His Son Jesus Christ. And these things write we unto you, that your joy may be full.”
What they had seen and heard they have declared unto others, to those who also believe on Him, so that they too might share in the same fellowship, the fellowship of the Father and His Son Jesus Christ. The life which believers possess, the eternal life given through grace, the life He manifested on earth and which is in us, fits us for fellowship with both the Father and the Son. What such a fellowship demands and the tests of it are developed subsequently. To have such fellowship, bestowed through grace, is the blessed calling of all the saints of God. Such fellowship is eternal life and there is nothing beyond that in heaven itself, while we enjoy it here the fullness of it will be enjoyed in glory. But what is fellowship with the Father and with His Son Jesus Christ? It is but little understood in its real meaning. Fellowship means having things in common. The Father’s delight is in Him who pleased Him so perfectly. For the Father, His blessed Son is the One altogether lovely.
Believers knowing the Son also find their delight in Him; He is for our hearts the One altogether lovely. As we then delight ourselves in Him, in His obedience, in what He is in love and devotion to the Father, we share the same feelings and thoughts with the Father, which is fellowship with the Father. Whenever the believer praises and thanks the Father for His Son, tells the Father of his deep appreciation of Him, how he loves Him, longs to be more like Him, walk even as He walked, then he is in fellowship with the Father. And the Son has given to us the knowledge of the Father. “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and to whomsoever the Son will reveal Him” (Matthew 11:27). It is the Gospel of John where the blessed words of the Son concerning the Father are recorded. He manifested unto His own the name of the Father.
In the five chapters in the Gospel of John, beginning with the feet-washing and ending with the great intercessory prayer of our Lord (13-17) the word “Father” occurs fifty times. It is in this part of the Gospel the Son makes known the Father. Through the Son we have the knowledge of the Father and the knowledge of the Father’s love. His delight was to glorify the Father in a life of devotion and obedience. And as the believer delights Himself in the Father, honors Him and yields obedience to Him, he has fellowship with the Son, has the same thing in common with the Son. Fellowship with the Father and with the Son is therefore not a feeling or some extraordinary experience.
“All this flows, whether in the one or the other point of view, from the Person of the Son. Herein our joy is full. What can we have more than the Father and the Son? What more perfect happiness than community of thoughts, feelings, joys and communion with the Father and the Son, deriving all our joy from themselves? And if it seem difficult to believe, let us remember that, in truth, it cannot be otherwise; for, in the life of Christ, the Holy Ghost is the source of my thoughts, feelings, communion, and He cannot give thoughts different from those of the Father and the Son. They must be in their nature the same. To say that they are adoring thoughts is in the very nature of things, and only makes them more precious. To say that they are feeble and often hindered, while the Father and the Son are divine and perfect, is, if true, to say the Father and the Son are God, are divine, and we feeble creatures. That surely none will deny. But if the blessed Spirit be the source, they must be the same as to nature and fact.
This is our Christian position then, here below in time, through the knowledge of the Son of God; as the apostle says, “These things write we unto you, that your joy may be full” (John N. Darby).
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.II. LIGHT AND DARKNESS AND THE TESTS
1. God is light; walking in darkness and in light (1John 1:5-7) 2. What the light manifests (1John 1:8-10) 3. The advocacy of Christ to maintain the fellowship (1John 2:1-2) 4. The tests of fellowship (1John 2:3-17)
2. What the light manifests (1John 1:8-10)
3. The advocacy of Christ to maintain the fellowship (1John 2:1-2)
4. The tests of fellowship (1John 2:3-17)
The message they had heard of Him and which they declared to others is, that God is light and in Him is no darkness at all. Light, perfect, pure light is God’s nature; He is absolutely holy, with no darkness in Him at all. That God is light was manifested in the life of the Lord Jesus, for He was and is holy. Fellowship with the Father and the Son means, therefore, to have fellowship with light, and that excludes a walk in darkness. “if we say that we have fellowship with Him and walk in darkness we lie and do not the truth.” If one professes to have fellowship with God and walks in darkness, he lies, for darkness can have no fellowship with light. “But if we walk in the light as He is in the light, we have fellowship one with another and the blood of Jesus Christ His Son cleanseth us from all sin.”
But what is this walk in the light? It is not the same thing as walking according to the light. It does not mean to live a perfect and sinless life. Walking in the light is not the question of how we wait but where we walk, and the place where the believer walks is the light. It means to walk daily in His presence, with our will and conscience in the light and presence of God, judging everything that does not answer to that light. Whatever is not right is brought at once in His presence, exposed to the light, confessed, judged and put away. Such is the walk in the light which fellowship with God demands. The result of such a walk in the light is mutual fellowship among believers, because each has the same nature of God and the same Spirit, the same Christ as the object before the heart and the same Father. It cannot be otherwise. Then there is another thing stated, “The blood of Jesus Christ His Son cleanseth us from all sin.” Walking in the light shows us what we are and we cannot say that we have no sin. But we have no consciousness of sin resting upon us before a holy God, though we know that sin is in us, but we have the assurance of being cleansed from it by His precious blood. Such is the blessed position of a true Christian. Fellowship with the Father and with His Son, walking in the light as He is in the light, fellowship one with another and the cleansing power of the blood.
The light makes known that sin is in us. If the believer, the child of God, says that he has no sin, the light contradicts him. If we say we have no sin, we deceive ourselves, and the truth is not in us. The denial of sin within is a delusion. This evil teaching that the old Adamic nature is eradicated in the believer is widespread in our day among Holiness, Pentecostal and other sects. True spirituality is to confess daily, walking in the light, that in our flesh there dwelleth no good thing. And if sin is committed it needs confession. He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
The light also manifests another evil, the claim of a sinless perfection. If we say that we have not sinned, we make Him a liar and His Word is not in us. Some have applied this verse to the unsaved; it has nothing to do with the sinner, but relates to a true believer, who in presumption makes the claim that he lives without sinning. And the reason why children of God make such unscriptural claims is inattention to His Word, for the Word makes manifest what sin is, and the Apostle says “If we say that we have not sinned ... His word is not in us.”
For the first time John uses the endearing term “my little children”, meaning the born ones of God, who are born into the family of God by having believed on the Son of God. One might conclude, inasmuch as belief in the eradication of the old nature and sinless perfection is a delusion, that the child of God must sin. But, while sin is within, and a sinless perfection is beyond our reach, it does not mean that the believer should continue in sin. He had written these things that they might not sin. But if any man sin a gracious provision has been made. Let it be noticed that the application, as it is often done, to the sinner who is outside, who knows not Christ at all, is totally wrong. It means the little children, the members of the family of God. If any true child of God sins we have an advocate with the Father (not God, it is the matter of the family), Jesus Christ the righteous. The advocacy of Christ restores the sinning believer to the communion with the Father and the Son which sin interrupted. He does not wait till we come repenting and confessing, but in the very moment we have sinned He exercises His blessed office as our Advocate with the Father and His intercession produces in us repentance, confession, and self-judgment. Thus we are maintained by Himself in the fellowship into which the grace of God has called and brought us.
When the believer sins it does not mean that he has lost his salvation. Many a child of God has been harassed through ignorance, and imagined that he committed the unpardonable sin. The sin of a believer does not make him unsaved or lost, but it makes fellowship with the Father and the Son impossible till the sin is judged and confessed. This is accomplished by His advocacy.
“The Lord Jesus as much lives to take up the failure of His own, as He died to put away their sins by His blood. This, too, is founded on propitiation; but there is besides the blessed fact that He is the righteousness of the believer in the presence of God. His one expiatory sacrifice avails in abiding value; His place is before God as our righteousness; and there for the failing He carries on His living active advocacy with the Father.”
John now writes of the characteristics of the life which the believer has received, the eternal life and applies certain tests. The profession of a Christian is that He knows God. But how do we know that we know Him? The answer is, “If we keep His commandments.” This is not legality in the least which puts the believer back under the law. John knows nothing of that. Obedience is the leading trait of the imparted life. It is set on doing the will of God. Christ walked on earth in obedience; His meat and drink was to do the will of Him that sent Him. Inasmuch as His life is in us as believers, it must manifest itself in obedience to the will of God. It is the same which we find in 1Peter 1:2, sanctified, or set apart, unto the obedience of Jesus Christ. It is not a sinless obedience as it was in Him; while the believer has his heart set on obeying the Lord and doing His will, he often fails and stumbles, but he continues to aim at doing the will of God, for that is the nature of the new life. “He that saith, I know Him, and keepeth not His commandments, is a liar and the truth is not in him. But whoso keepeth His Word, in him verily is the love of God perfected; hereby know we that we are in Him.”
One who professes to know God and does not manifest obedience is no Christian at all, but he is a liar, and the truth in the knowledge of the Lord is lacking in such a one. He is a mere professing Christian, one who has the outward form of godliness but does not know the power of it, because he has not the life in him, which is His life and in which he delights to obey. The first great test of the reality of the divine life in the believer is obedience.
Then follows a second test: “He that saith he abideth in Him ought himself also so to walk, even as He walked.” In His prayer our Lord told the Father, “They are not of the world even as I am not of the world”; and again, “As Thou has sent me into the world so have I sent them into the world” (John 17:16; John 17:18). Believers are not of the world as He is not of the world, because they are born again and have His life in them. They are in Him, abiding in Him, and therefore they must walk as He walked, which does not mean to be what He was, for He was without sin, but it is a walk after His own pattern, the reproduction of His character and life through the power of the Holy Spirit.
In the next two verses we read of the old commandment and of the new commandment (1John 2:7-8). The old commandment is explained, as the word which they had heard from the beginning, that is, the same beginning as mentioned in 1John 1:1, the manifestation of Christ on earth. But what is the commandment of which he speaks next? It is something new now, for the life which was in Him on earth is in believers now. Therefore, it is true in Him and in us because the darkness is passing away and the true light already shineth. Christ is life and light and as His life is in us we share it in Him; this is that which is new. It was true of Him first, and now it is true of us, too.
This is followed by another test. “He that saith he is in the light, and hateth his brother is in darkness even until now.” The life must manifest itself in love. Light and love go together; both are manifested in Christ, He was light and love. If He is, therefore, in the believer, and he possesses that life, and professes to be in the light, and with such a profession hateth his brother, he shows thereby that he is in the darkness until now. Love cannot be separated from that life and light which was in Him and which is in us as believers. He that abideth in the light loveth his brother and because he does there is no occasion of stumbling in him. In him who loves there is neither darkness nor occasion of stumbling; in him who does not love there is both darkness and stumbling. He who hates his brother is a stumbling block to himself and stumbles against everything. Not loving the brethren and manifesting hatred against them is the sure sign of being in darkness and walking in darkness. Such are the tests of Christian profession; light and love, obedience and loving the brethren; where there is no life from God there is absence of love for the brethren and a walk in darkness and not in the light. It seems that many in John’s day were in that deplorable condition, while today such is almost universally the case.
contain a message to those who are in the light, who possess that life and in whom it is manifested in obedience and in love. He addresses the fathers and the young men. Before he does this he mentions that which all believers, even the most feeble, possess. “I write unto you little children (the term of endearment which means the whole family of God) because your sins are forgiven you for His name’s sake.” This is blessedly true of every child of God, Each has “redemption through His blood, the forgiveness of sins.” It is the thing which is settled for time and eternity for all those who are in Christ.
Then different grades are mentioned: fathers, young men and little children. The meaning is in the spiritual sense, fathers in Christ, young men in Christ and babes in Christ. The word “children” used in 1John 2:13 and 1John 2:18 is a different word from the one used in 1John 2:12. In this chapter in 1John 2:1; 1John 2:12 and 1John 2:28 the little children are all the family of God, but in 1John 2:13 and 1John 2:15 it means young converts.
The maturity of the fathers consists in knowing Him that was from the beginning, that is, the Lord Jesus Christ. Spiritual progress and maturity is a deep knowledge and appreciation of Christ. The Apostle Paul illustrates what real Christian maturity is. He had but one desire to know Him; not I but Christ; Christ is all. The Fathers have Christ for their fullest portion and walking in Him have learned the depths of His grace and the glory of His person. They are occupied not with their experience but with Himself It has been well said, “All true experience ends with forgetting self and thinking of Christ.” To know Him, to know Him still better, to be entirely dependent on Him, to have none other but Him, never losing sight of Him-- that is the highest attainment of a Christian.
He speaks next of the young men, who have advanced in their Christian life. They had gone forward in undaunted faith and courage and overcame the difficulties; they overcame by faith the wicked one. The strength of the new life, that is, Christ, was manifested in them in conflict. The “babes,” comes next, the young converts, who have not much experience in conflict. To them he writes, “Ye have known the Father.” Every newborn babe in Christ cries, enabled by the Spirit of adoption, “Abba, Father.” To know God as Father is the blessed birthright of every newborn soul.
Once more he writes the same to the fathers. He can add nothing to it for the highest attainment is to know Him, as the fathers know Him. But he has more to say to the young men. He tells them that they are strong, because the Word of God was abiding in them, which is the source of power and strength of every believer and because the Word of God abided in them they overcame the wicked one. Then follows the exhortation and warning not to love the world, the world of which John speaks later, which lieth in the wicked one.”
This world-system in every aspect, whether we call it the social world, the political world, the commercial world, the scientific world, the religious world--all is not of the Father. All its glory is not of the Father. The love of the world is, therefore, inconsistent with the love of the Father. The controlling principles in it are the lust of the flesh, the lust of the eyes and the pride of life. May we remember once more that our Lord speaks concerning His own, “They are not of the world, even as I am not of the world.” Grace has taken us out of this old world, with its corruption which is there by lust and has put us into another world, so to speak, in which Christ is the center and the attraction. That new sphere is our place. The only way to escape this world with its beguiling influences is by separation from it. And that separation becomes real when we know Him, as the fathers know him, and find our joy and our satisfaction in Christ. “And the world passeth away, and the lust thereof, but he that doeth the will of God abideth forever.” But if this exhortation was needed in John’s day, how much more is it needed in our days, when, as never before, the god of this age blinds the eyes of them that believe not, when this world system, in its godless and seductive character, develops a power and attraction unknown before, and when on all sides professing Christians are “lovers of pleasure more than lovers of God.”