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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE FIRST LETTER OF JOHN

CHAPTER ONE:
ILLUMINATED FELLOWSHIP

[“A Community of Light”]

1 John 1:1-4 – A Fellowship with Father and Son

1JN1:1 The One who existed from the beginning 1 [Proverbs 8:22] the One we heard, 2 the One we saw with our own eyes, 3 the One we viewed and our own hands felt 4 – the Word of the Life. 5

1

The One who existed from the beginning: Or, TCN: the Word in existence from the beginning; AMP: the Word of Life (in) Him existed from the beginning; MON: the Logos; TAY: Christ was alive when the world began. The Greek is ARCHES as it is in Genesis 1:1 (LXX), Proverbs 8:22 (LXX), and John 1:1. The “beginning” here may be the beginning of earthly creation; or, it may be the beginning of the Gospel. (Mark 1:1 ARCHE) Compare the prayer of Jesus at John 17:5, “… and now glorify me beside You with the glory I had beside You before the cosmos existed.” Compare notes on Revelation 3:14. See also John 1:1, 4, 14. Study notes on 1 John 2:7, 24; 3:11. See the Biblical Article God Creates a Master Worker. Paraphrase of verses 1-4: “The Word of Life – he was from the beginning and we actually heard him! We actually saw him with our own eyes and our hands actually touched him! That Life was made manifest and what we saw we are relating to you. We are giving our own eyewitness evidence regarding that everlasting Life. That Life actually faced toward the Father in His presence! And he appeared to us! We are relating to you what we actually saw ourselves! We do this that you too may share with us. Now this common relationship is also with the Father as well as with His Son Jesus Christ. We relate these things to you so our own joy may be perfectly complete.” [NCMM Paraphrase]

2	The One we heard: The auditory evidence. They heard with their own ears. John 16:1, “I have spoken these things to you apostles.” John was present during virtually all of the Nazarene’s teachings. He includes others in the “we” so he was not alone at such a late date in the “eyewitness period.”

3	The One we saw with our own eyes: The visual evidence. Compare John 1:14. Acts 4:20, “We cannot stop speaking about the things we have seen and heard.”

4	Our own hands felt: The evidence of touch. Luke 24:39, “See my hands and my feet, that it is I myself; feel me and see.” This is a full and complete examination now offered as testimonial evidence by those witnesses. It is not a story by hearsay or a tradition handed down.

5	The Word of the Life: John 1:1, 4, “… by means of (the Word) was life.”

1JN1:2 That Life became visible 6 and we have observed [him], and now we report back with our testimony 7 to you about that Everlasting Life who had been with the Father 8 (and it was made visible to us!) –

6

That Life became visible: John uses the word “Life” (Greek ZOE, the name of Eve in the Septuagint) as a name or designation for Jesus. John 1:14 says, “… and the Word became flesh and resided among us.” Or, GDS: life has been revealed; MOF: Life has appeared. The Greek is EPHANEROTHE as that EPHANEROSEN in John 21:1. The Greek EPHANEROTHE (“manifest”) is used 7 times in 1 John and, as in Paul, there is a First Manifestation in the past and a Second Manifestation yet future. (1 John 2:28; 3:2, 5, 8; 4:9)

7

We have observed [him], and now we report back with our testimony: Compare John 21:24, “His eyewitness testimony is true.” The words being used are right out of a court testimony by a qualified witness, particularly MARTYROUMEN, which is a word of the legal profession. The expression “reporting back” in Greek embraces the word “angel” or messenger. This testimonial evidence is a running theme throughout 1 John but particularly in 1 John 5:1ff.

8

Who had been with the Father: Or, MON: which was face to face with the Father and was made visible to us. The PROS is the same in John 1:1, “and the Word was facing toward The God.” This confirms that The God of John 1:1 was the Father. “Father” is John’s preferred designation for God as it was with Jesus. His second preferred designation is “The God.” (See notes on Matthew 6:9 regarding “father”) John never uses the Divine Name YHWH in his letters despite Jesus’ allusion to it in his prayer at John 17:6. Like Jesus, John prefers “Father.”

1JN1:3 whom we have seen and heard, 9 reporting also to you so that you may commune with us. 10 Now this communion of ours is with the Father and with His Son 11 Jesus Christ.

9

We have seen and heard: As in John 1:14, “… we viewed his glory, the glory of an only-begotten son.” It is believed by many that John penned this letter near the end of the first century. This provides an “eyewitness period” running from 33 to 100 AD during which original witnesses could be interviewed regarding their testimony.

10	May commune with us: The Greek is KOINONIAN which is the English common, commune, community, communion, communism, as well as the word coin. Or, MOF: fellowship; MON: partnership; TCN: communion; NEB: share. Compare the Nazarene’s prayer at John 17:20.

11

This communion of ours is with the Father and with His Son: “Communion” or “sharing” is from the Greek for “common” and by inference community or fellowship. The word “sharing” occurs 16 times and only once in the Hebrew Bible at Psalm 50:18 regarding bad associations. (See the notes on Ephesians 5:11) In Acts 2:42 it is a very real commune of a community sharing in possessions at a common spiritual table. In 1 Corinthians 10:16 it is communion at the Master’s Supper. Note 2 Corinthians 6:14 which might be the theme text for John’s discussion or Paul’s commentary on John. The idea of sharing is inferred by an often used word in 1 John and that is simply the Greek EN or in [=united with, in union with, incorporate in] and for more on this ancient fisherman’s word see below. There is the real “sharing” of Acts 2:42 which is encouraged by Jesus and Paul and then there is that invisible mystic “sharing” enjoyed by the body members of The Christ. (1 Corinthians 12:12, 24, 25) There is the spiritual “communion” with the Father and the Son. (Though 2 Corinthians 13:14 could point the way for a “communion with the holy Pneuma” John omits the holy spirit here, missing a fine opportunity for a Trinitarian – if John was such.)

1JN1:4 We are writing 12 these things so that our joy may be completely fulfilled. 13

12

We are writing: John is not writing by himself. He may be dictating and a secretary recording his words. The flow of the words is less those of someone writing them down and more like dictation which may have more parenthetical thoughts or quick flash backs. Or, the ever-humble John – as he does in his Gospel – does not want the light focused on him alone and uses something of an editorial “we” as though he were speaking for others who agreed with him.

13	Our joy may be completely fulfilled: Or, KNX: so that joy may be yours in full measure; LAM: that our joy in you may be complete.

1 John 1:5-7 – Fellowship in Light

1JN1:5 And this is the message 14 which we heard from Jesus 15 and we are announcing to you: that The God 16 is Light and there is no darkness in Him. 17

14

Message: The Greek is ANGELIA. Or, TCN: Tidings. Paraphrase of verses 5-7, “Now this is the communication we learned directly from Jesus himself. We proclaim to you: THE GOD IS LIGHT and there is no dark evil in Him. If anyone of us should ever claim, ‘I have a communal relationship with The God,’ and continue to live a life in dark evil – we are liars! However, if we live like we are in righteous illumination – exactly as Jesus lived in righteous illumination – then we are a community cleansed from sin sharing in the blood of God’s Son, Jesus.” [NCMM Paraphrase]

15	We heard from Jesus: John 3:19, “… the light has come into the world.” Compare John 1:9; John 8:12; John 9:5; John 12:46. The word light occurs about 60 times in the Gospels. Light may represent truth and righteous conduct.

16	The God: The Greek is HO THEOS (The God) and is always the Father. HO THEOS is never used of Jesus. The article “the” indicates a specific definitive “God” differentiated from other “gods.” [Deuteronomy 10:17]

17

The God is Light and there is no darkness in Him: Or, KNX: no darkness can find any place in him; PME: no shadow of darkness can exist in him; BAS: in him there is nothing dark. A truth recognized in the Hebrew Bible: Isaiah 2:5, “… the light of Yehowah.” Compare James 1:17, “… the Father of the Lights.” It is impossible for God to reside in evil darkness. (Job 24:14-16; 2 Corinthians 6:14; 1 Thessalonians 5:7, 8.) “God is light” – what a simple message which would seem over-simplified or obvious to a modern reader; but, not so, among an idolatrous pagan people whose religious rites contained many dark initiations. When John sees The One in Revelation 4:3 it is “light” he describes. If the Revelation occurred before 1 John then John is now writing out of those memories and his own visionary experience; if before, he predicts what he actually comes to see for himself. Isaiah 2:5 is almost a Johannine expression and possibly John alludes to it as well as the “great light” in Isaiah 9:2.

1JN1:6 If we should ever say, 18 “We have a communion with Him,” 19 and still continue to walk in the darkness, 20 we are lying 21 and not telling the truth;

18	If we should ever say: Likely someone, or a group, were making such assertions.

19

We have a communion with Him: Or, fellowship, sharing. The communion (inferring an intimate relationship) is with The God. It is hard to believe John had not read Paul: (2 Corinthians 6:14), “How can one hold at the same time to righteousness and lawlessness? Or what communion is there between light and darkness?” Clearly here light is paralleled with righteousness, and darkness with lawlessness.

20	Walk in the darkness: Or, WEY: living in darkness. Ephesians 5:8, “… you were once darkness.” Also see notes on Ephesians 4:18 and Ephesians 5:11 in Nazarene Commentary 2000©. Compare Job 24:14-16; John 3:19-21; Romans 13:11-14; 2 Corinthians 6:14; 1 Thessalonians 5:6-9.

21	We are lying: Titus 1:16, “They confess they know God, but they deny him by their actions.” Compare notes on 1 John 2:4. See 2 Corinthians 6:14.

1JN1:7 also, if we are walking in the Light, 22 just as Jesus is in the Light, 23 we have a communion together 24 and the blood of Jesus His Son cleanses us from all sin. 25

22

Walking in the Light: Or, TCN: if our lives are lived in the Light. John 1:9, “The real Light illuminating all people was about to arrive on earth.” “Walk” is a way of saying “conduct” [or, lifestyle] and here refers to that conduct which is the antithesis of following the Nazarene’s footsteps. True communion with God the Father is manifest by the life-style (a modern way of putting it) of the claimant. The roots for this are in Matthew 7:15-21 and mountain teachings. Compare Matthew 5:14-16; 1 Peter 2:9.

23	Jesus is in the Light: Possibly referring the Son.

24	A communion together: Or, KJV: fellowship. Compare 1 Corinthians 10:16, 17.

25	Blood of Jesus His Son cleanses us from all sin: Or, WMS: continues to cleanse us from every sin. (Romans 3:25; Ephesians 1:7; Hebrews 9:14; Hebrews 10:22; Revelation 1:4) Compare notes on 1 John 5:6-8 where two types of sin are mentioned.

1 John 1:8-10 – Self-deceived If Claim No Sin

1JN1:8 If we should ever state: 26 “I have never sinned,” 27 we cause ourselves to err 28 and the truth is not in us. 29

26

If we should ever state: Likely this is a statement some were making as the summary of a doctrinal argument. Proverbs 20:9, “Who says: ‘My heart is clean. I am pure without sin.’?” Paraphrase of verses 8-10, “Every time we make the claim, ‘I have never sinned,’ we deceive ourselves and prove we do not have the Truth. Every time we confess our sins God is trustworthy and just. As a result He releases us from our sins, purifies us from all our unrighteousness. Every time we make the claim: ‘I have never sinned,’ we accuse God of being a liar. Surely His Word no longer remains within us.” [NCMM Paraphrase]

27	I have never sinned: Or, PME: if we refuse to admit that we are sinners. 1 Kings 8:46, “For there is no man that does not sin.” Ecclesiastes 7:20, “There is not a single perfectly righteous man in the earth who is always good and never sins.”

28	We cause ourselves to err: Or, NEB: we are self-deceived; TAY: we are only fooling ourselves.

29	The truth is not in us: Or, NEB: strangers to the truth; TAY: refusing to accept the truth.

1JN1:9 Every time we confess our sins, 30 He is faithful and righteous 31 so that He might release us from our sins, 32 cleansing us from unrighteousness. 33

30

Confess our sins: Or, GDS: acknowledge our sins; AMP: freely admit. Leviticus 5:5, “… then he must confess the manner of his sin.” Psalm 32:5, “I finally confessed my sin to You, and I did not hide my mistake. I said: ‘I will confess my breaking the law to Yehowah.’” Proverbs 28:13, “The person who confesses and stops sinning will be shown mercy.” James 5:16, “Frankly confess your sins to each other and pray for one another.”

31	He is faithful and righteous: Or, God may be trusted, in his righteousness; GDS: he is upright and can be depended on; WMS: he is to be depended on, since He is just.

32	He might release us from our sins: O, KJV: forgive us our sins. See notes on 1 John 2:2.

33

Cleansing us from unrighteousness: Or, MOF: iniquity; GDS: every wrong; TCN: purify us from all wickedness. 2 Corinthians 7:1, “Let us purify ourselves of every fleshly and spiritual corruption, and thus by our fear of God, be completely holy.” Titus 2:14, “God will deliver us from every type of crime and thus cleanse for Himself a people uniquely belonging to Him.”

1JN1:10 Every time we state: “I have never sinned,” we make Him a liar 34 and His word is not in us. 35

34	We make Him a liar: Or, KNX: we are treating him as a liar; NEB: we make him out to be a liar; AMP: we contradict His Word and make him out to be false. God has pronounced judgment on the human race as sinners. To say otherwise calls God a liar. (Romans 3:23; Romans 5:12)

35	And His word is not in us: Or, KNX: his word does not dwell in our hearts; NEB: then his word has no place in us; AMP: the divine message of the Gospel is not in our hearts.