That which was. This opening phrase of the epistle is capable of two interpretations because of the fact that the pronoun translated “that which” (ho) is neuter and may refer either to: (1) the testimony concerning the revelation of the Word of life, or to (2) the Word of life (Christ) Himself. Johannine usage makes the second interpretation the more likely (cf. John 4:22; 6:37, where neuter pronouns refer to persons). For comment on the verb “was” (en) see on John 1:1.
From the beginning. John begins his Gospel with the words “the beginning,” but his first epistle with, ‘from the beginning.” The difference is significant. In the Gospel he is stressing that the Word was already existent at the time of “the beginning”; here he is content to establish that the Word has been existing from the time of “the beginning.”
The Gospel looks at the beginning and before; the epistle looks at the beginning and after. A more limited interpretation is also possible by referring the phrase to the beginning of the Christian Era (cf. on ch. 2:7), but comparison with John 1:1-3 gives little support to such a limitation here. For a discussion of “beginning” see on John 1:1.
Which we have heard. In asserting that he is about to write concerning the One whom he and his associates have actually heard, John contests the claims of those who deny the reality of the incarnation. Thus he establishes the grounds of his authority and of his appeal to the readers. Who can doubt that there must have been precious memories in his mind as he thought of the beloved voice to which he had so earnestly listened, long ago, in Palestine! The “we” in these opening verses may be interpreted editorially, or as a reference to John and his associates (cf. on ch. 4:6). The use of the perfect tense, “have heard,” suggests that the memories still linger with him.
Which we have seen. The above comment on “which we have heard” applies here also. The verb here translated “have seen” (horao) signifies the physical act of seeing with the eyes. That there may be no doubt as to the reality of his experience the writer adds the unequivocal words, “with our eyes.” He thus leaves no room for doubt that he actually saw “the Word.”
Have looked upon. Gr. theaomai, “to view attentively,” “to behold,” the same verb that is translated “beheld” in John 1:14, where the subject matter is the same — the beholding of the incarnate Word. Here, however, the form of the verb indicates completed action, instead of past action whose results continue into the present, as in John 1:14. It is natural to interpret these words and those that follow as a reference to the apostles’ having witnessed the historical scenes of Christ’s earthly life.
Have handled. Gr. pselaphad, “to grope,” “to feel after,” “to examine closely,” “to handle,” from psad, “to touch” (see on Acts 17:27). The same verb occurs in Luke 24:39 (see comment there), where Jesus invited Thomas to handle Him. John may refer particularly to this and possibly other similar events. It would be hard to conceive of any clearer way of stating that the writer and his group had personal acquaintance with the Word made flesh, and thus of refuting the various heresies concerning the unreality of Christ’s earthly existence (see pp. 625, 626).
Of the Word. Rather, “concerning the Word.” The apostle does not claim to deal with all aspects of the Word, but his epistle declares (v. 3) truths based upon personal experience (vs. 1-3) with the Word. For comment on “the Word” (ho logos) see on John 1:1. The use of “Word” (logos) as referring to Jesus Christ is peculiar to the Fourth Gospel (John 1:1, 14), this epistle (chs. 1:1; 5:7), and the Apocalypse (Rev. 19:13), and supports the view that they have a common authorship.
Of life. Literally, “of the life.” This phrase may be explained as the Word that concerns life, or the Word that gives life, both interpretations being valid descriptions of the Saviour.
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