1 John 1:1

The order of discourse requires we begin with the last thing in this verse,

the Word of life. This phrase, the Word, is by this apostle (not here to inquire in what notion some, both Jews and pagans, before took it) familiarly used, to signify the eternal Son of God: and whereas this is his usual style in speaking of this sacred Person, as in the entrance of his Gospel, (so very like that of this Epistle), so often over in his Revelation, Revelation 19:13, and that afterwards in this Epistle itself, 1 John 5:7, he so readily falls into the mention of him by this name, (as not doubting to be understood), it is scarce to be supposed, that being so constant to himself herein, he should use the same form of speech without any such intendment in this place, where the circumstances do both allow and invite us so to understand him. Nor doth the addition to it here, the Word of life, render it the less fit to be applied to this purpose, but rather the more; as serving to denote the peculiar excellency of this Word, that he is the living and vivifying Word; whereupon he also styles him in the following verse, simply, the life, and, that eternal life, ( which is fit to be noted here, viz. that these three expressions, the Word of life, the life, and that eternal life, do, by the contexture of the discourse, plainly mean the same thing, and seem in their principal intendment to be set down as so many titles of the Son of God), designing to represent him as the original and radical life, the root of the holy, divine life, to all who partake thereof, agreeably to his own words concerning him in the Gospel, John 1:4, In him (viz. the Word) was life, and the life was the light of men (i.e. the Word was a vital, enlivening light); and 1 John 5:20, He (viz. the Son of God) is eternal life: and to our Lord's words of himself, I am the life, John 11:25; John 14:6; and that the Father had given him to have life in himself, John 5:26, and consequently, to be capable of being to others an original or fountain of life. Yet whereas by the Word, and the Word of life, is often signified the gospel, {1 John 2:5; Philippians 2:16; and elsewhere} it seems not incongruous or disagreeable to this context, to understand the apostle, as designing to comprehend both the meanings together in one expression, apt enough to include them both. See Dr. Hammond in loco. Nor are they of so remote an import, considered in their relation to us, as not fitly to admit of being both intended at once. The Son of God being his internal Word, the Word of his mind, his Wisdom, (another appellation of him, frequent in Scripture, Proverbs 8:1-36 and elsewhere), comprehending all ideas of things to be created or done; to us, the immediate original of light and life, and by whose vivifying beams we are especially to be transformed into the Divine likeness: the gospel being his external word, the word of his mouth, the radiation of those beams themselves. As we do ourselves first conceive, and form in our minds, what we afterwards utter and express: only whereas our thonght, or the word of our mind, is fluid, and soon vanishes; God's (in whom is no change) is permanent, consubstantial and coeternal with himself: The Word was with God, and the Word was God, John 1:1. Neither are these two senses of the Word of life less fitly (or with more impropriety) comprehended together under that one expression, than in common discourse: speaking of the sun in reference to ourselves, we often comprehend together in our meaning, both the body of the sun itself and its beams; as when we say it enlightens us, revives us, shines in at this window, or upon that dial, we do not intend (as reasonably we cannot) to exclude either, but mean the sun doth it by its beams. And now the notion being settled of the Word of life, (which was necessary first to be done, and which required a larger discourse), we may the more easily perceive, how what is here said of it may, in the one sense or the other, be applied thereto.

That which was from the beginning; so the living Word, in the first sense, was, viz. when all things also began; which is not said itself then to have begun, as John 1:1; In the beginning was the Word, and the Word was with God, and, at the next step, the Word was God. And with what is said by this Word himself, (then taking another, but an equivalent, name, the Wisdom of God), Proverbs 8:22-30. The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When, & c.-Then I was by him, as one brought up with him, & c.: where from the beginning, and from everlasting, we see is all one. See 1 John 2:13,1 John 2:14.

Which we have seen with our eyes, which we have looked upon, and our hands

have handled: these are all expressions indifferently applicable both:

1. To the person of the Son of God, primarily meant by the Word of life;

for that same glorious Person who was from the beginning with the Father, viz. being now incarnate, became the object of these their very senses, to this and the other apostles, who had so frequent opportunity to hear, and see, and behold him, and even to handle him with their hands, Luke 24:39; John 20:25. And:

2. To the gospel revelation, a secondary (not unintended) notion of the Word of life, and whereof these latter expressions seem more especially meant; they denote the perfect certainty the apostles had (the rest of whom his manner of speaking seems purposely to comprehend with himself) of that truth, which, as he after speaks, they testified; it being their office and business as apostles so to do; see John 15:27; Acts 1:21,Acts 1:22; Acts 4:20; and it was necessary they should be able to do it with such assurance as these expressions import.

Therefore having said,

which we have heard, which imports a more overly notice, it is added,

which we have seen, a much more certain way of knowing, as 2 Peter 1:16,2 Peter 1:17; and

with our eyes, a more lively expression of that certainty, as Job expresses his expected sight of his Redeemer, Job 19:27; and to signify it was not a casual, transient glance, it is further said, which we have looked upon, eyeasameya, i.e. studiously, and of set purpose, bent ourselves to contemplate. Unto all which it is moreover added,

and our hands have handled, eqhlafhsan, which though literally not otherwise applicable than to the person of our Lord incarnate, yet is a most emphatical metaphor, elegantly representing their most certain knowledge and lively sense of his excellent doctrine; as the expression is usual of a palpable truth, to signify a most evident one. So is that implied to be a truth that may be felt, that this world hath a mighty and bountiful Sustainer and Lord, Acts 17:27; ψηλαφησειαν.