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Selected Verse: 1 John 1:1 - Hebrew Names

Verse	Translation	Text
1Jo 1:1	Hebrew Names	That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
	King James	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;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (Jo1 1:1-10) Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1. That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (Jo1 1:2); answering to "Him that is from the beginning" (Jo1 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pro 8:23, "I was set up from everlasting, from the beginning, or ever the earth was." we--apostles. heard . . . seen . . . looked upon . . . handled--a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character. hands . . . handled--Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Act 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life. of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at Jo1 1:5.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (Jo1 1:1-10)

Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1.

That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (Jo1 1:2); answering to "Him that is from the beginning" (Jo1 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pro 8:23, "I was set up from everlasting, from the beginning, or ever the earth was."

we--apostles.

heard . . . seen . . . looked upon . . . handled--a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.

hands . . . handled--Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Act 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.

of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at Jo1 1:5.

Notes on the Bible, by Albert Barnes, [1834]
That which was from the beginning - There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word" that was made flesh. See the notes at Joh 1:1. This is such language as John would use respecting him, and indeed the phrase "the beginning," as applicable to the Lord Jesus, is unique to John in the writings of the New Testament: and the language here may be regarded as one proof that this Epistle was written by him, for it is just such an expression as "he" would use, but not such as one would be likely to adopt who should attempt to palm off his own writings as those of John. One who should have attempted that would have been likely to introduce the name "John" in the beginning of the Epistle, or in some way to have claimed his authority. The apostle, in speaking of "that which was from the beginning," uses a word in the neuter gender instead of the masculine, (ὅ ho.) It is not to be supposed, I think, that he meant to apply this term "directly" to the Son of God, for if he had he would have used the masculine pronoun; but though he had the Son of God in view, and meant to make a strong affirmation respecting him, yet the particular thing here referred to was "whatever" there was respecting that incarnate Saviour that furnished testimony to any of the senses, or that pertained to his character and doctrine, he had borne witness to. He was looking rather at the evidence that he was incarnate; the proofs that he was manifested; and he says that those proofs had been subjected to the trial of the senses, and he had borne witness to them, and now did it again. This is what is referred to, it seems to me, by the phrase "that which," (ὅ ho.) The sense may be this: "Whatever there was respecting the Word of life, or him who is the living Word, the incarnate Son of God, from the very beginning, from the time when he was first manifested in the flesh; whatever there was respecting his exalted nature, his dignity, his character, that could be subjected to the testimony of the senses, to be the object of sight, or hearing, or touch, that I was permitted to see, and that I declare to you respecting him." John claims to be a competent witness in reference to everything which occurred as a manifestation of what the Son of God was. If this be the correct interpretation, then the phrase "from the beginning" (ἀπ ̓ ἀρχῆς ap' archēs does not here refer to his eternity, or his being in the beginning of all things, as the phrase "in the beginning" (ἐν ἀρχῇ en archē) does in Joh 1:1; but rather means from the very commencement of his manifestation as the Son of God, the very first indications on earth of what he was as the Messiah. When the writer says Jo1 1:3 that he "declares" this to them, it seems to me that he has not reference merely to what he would say in this Epistle, for he does not go extensively into it here, but that he supposes that they had his Gospel in their possession, and that he also means to refer to that, or presumes that they were familiar with the testimony which he had borne in that Gospel respecting the evidence that the "Word became flesh." Many have indeed supposed that this Epistle accompanied the Gospel when it was published, and was either a part of it that became subsequently detached from it, or was a letter that accompanied it. See Hug, Introduction P. II. Section 68. There is, it seems to me, no certain evidence of that; but no one can doubt that he supposed that those to whom he wrote had access to that Gospel, and that he refers here to the testimony which he had borne in that respecting the incarnate Word. Which we have heard - John was with the Saviour through the whole of his ministry, and he has recorded more that the Saviour said than either of the other evangelists. It is on what he said of himself that he grounds much of the evidence that he was the Son of God. Which we have seen with our eyes - That is, pertaining to his person, and to what he did. "I have seen him; seen what he was as a man; how he appeared on earth; and I have seen whatever there was in his works to indicate his character and origin." John professes here to have seen enough in this respect to furnish evidence that he was the Son of God. It is not hearsay on which he relies, but he had the testimony of his own eyes in the case. Compare the notes at Pe2 1:16. Which we have looked upon - The word used here seems designed to be more emphatic or intensive than the one occurring before. He had just said that he had "seen him with his eyes," but he evidently designs to include an idea in this word which would imply something more than mere beholding or seeing. The additional idea which is couched in this word seems to be that of desire or pleasure; that is, that he had looked on him with desire, or satisfaction, or with the pleasure with which one beholds a beloved object. Compare Mat 11:7; Luk 7:24; Joh 1:14; Joh 11:45. See Robinson, Lexicon. There was an intense and earnest gaze, as when we behold one whom we have desired to see, or when one goes out purposely to look on an object. The evidences of the incarnation of the Son of God had been subjected to such an intense and earnest gaze. And our hands have handled - That is, the evidence that he was a man was subjected to the sense of touch. It was not merely that he had been seen by the eye, for then it might be pretended that this was a mere appearance assumed without reality; or that what occurred might have been a mere optical illusion; but the evidence that he appeared in the flesh was subjected to more senses than one; to the fact that his voice was heard; that he was seen with the eyes; that the most intense scrutiny had been employed; and, lastly, that he had been actually touched and handled, showing that it could not have been a mere appearance, an assumed form, but that it was a reality. This kind of proof that the Son of God had appeared in the flesh, or that he was truly and properly a man, is repeatedly referred to in the New Testament. Luk 24:39; "behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have." Compare Joh 20:25-27. There is evident allusion here to the opinion which early prevailed, which was held by the Docetes, that the Son of God did not truly and really become a man, but that there was only an appearance assumed, or that he seemed to be a man. See the Introduction, Section 3. It was evidently with reference to this opinion, which began early to prevail, that the apostle dwells on this point, and repeats the idea so much, and shows by a reference to all the senses which could take any cognizance in the case, that he was truly and properly a man. The amount of it is, that we have the same evidence that he was properly a man which we can have in the case of any other human being; the evidence on which we constantly act, and in which we cannot believe that our senses deceive us. Of the Word of life - Respecting, or pertaining to, the Word of life. "That is, whatever there was pertaining to the Word of life, which was manifested from the beginning in his speech and actions, of which the senses could take cognizance, and which would furnish the evidence that he was truly incarnate, that we have declared unto you.' The phrase "the Word of life," means the Word in which life resided, or which was the source and fountain of life. See the notes at Joh 1:1, Joh 1:3. The reference is undoubtedly to the Lord Jesus Christ.

Notes on the Bible, by Albert Barnes, [1834]

That which was from the beginning - There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word" that was made flesh. See the notes at Joh 1:1. This is such language as John would use respecting him, and indeed the phrase "the beginning," as applicable to the Lord Jesus, is unique to John in the writings of the New Testament: and the language here may be regarded as one proof that this Epistle was written by him, for it is just such an expression as "he" would use, but not such as one would be likely to adopt who should attempt to palm off his own writings as those of John. One who should have attempted that would have been likely to introduce the name "John" in the beginning of the Epistle, or in some way to have claimed his authority. The apostle, in speaking of "that which was from the beginning," uses a word in the neuter gender instead of the masculine, (ὅ ho.) It is not to be supposed, I think, that he meant to apply this term "directly" to the Son of God, for if he had he would have used the masculine pronoun; but though he had the Son of God in view, and meant to make a strong affirmation respecting him, yet the particular thing here referred to was "whatever" there was respecting that incarnate Saviour that furnished testimony to any of the senses, or that pertained to his character and doctrine, he had borne witness to.

He was looking rather at the evidence that he was incarnate; the proofs that he was manifested; and he says that those proofs had been subjected to the trial of the senses, and he had borne witness to them, and now did it again. This is what is referred to, it seems to me, by the phrase "that which," (ὅ ho.) The sense may be this: "Whatever there was respecting the Word of life, or him who is the living Word, the incarnate Son of God, from the very beginning, from the time when he was first manifested in the flesh; whatever there was respecting his exalted nature, his dignity, his character, that could be subjected to the testimony of the senses, to be the object of sight, or hearing, or touch, that I was permitted to see, and that I declare to you respecting him." John claims to be a competent witness in reference to everything which occurred as a manifestation of what the Son of God was.

If this be the correct interpretation, then the phrase "from the beginning" (ἀπ ̓ ἀρχῆς ap' archēs does not here refer to his eternity, or his being in the beginning of all things, as the phrase "in the beginning" (ἐν ἀρχῇ en archē) does in Joh 1:1; but rather means from the very commencement of his manifestation as the Son of God, the very first indications on earth of what he was as the Messiah. When the writer says Jo1 1:3 that he "declares" this to them, it seems to me that he has not reference merely to what he would say in this Epistle, for he does not go extensively into it here, but that he supposes that they had his Gospel in their possession, and that he also means to refer to that, or presumes that they were familiar with the testimony which he had borne in that Gospel respecting the evidence that the "Word became flesh." Many have indeed supposed that this Epistle accompanied the Gospel when it was published, and was either a part of it that became subsequently detached from it, or was a letter that accompanied it. See Hug, Introduction P. II. Section 68. There is, it seems to me, no certain evidence of that; but no one can doubt that he supposed that those to whom he wrote had access to that Gospel, and that he refers here to the testimony which he had borne in that respecting the incarnate Word.

Which we have heard - John was with the Saviour through the whole of his ministry, and he has recorded more that the Saviour said than either of the other evangelists. It is on what he said of himself that he grounds much of the evidence that he was the Son of God.

Which we have seen with our eyes - That is, pertaining to his person, and to what he did. "I have seen him; seen what he was as a man; how he appeared on earth; and I have seen whatever there was in his works to indicate his character and origin." John professes here to have seen enough in this respect to furnish evidence that he was the Son of God. It is not hearsay on which he relies, but he had the testimony of his own eyes in the case. Compare the notes at Pe2 1:16.

Which we have looked upon - The word used here seems designed to be more emphatic or intensive than the one occurring before. He had just said that he had "seen him with his eyes," but he evidently designs to include an idea in this word which would imply something more than mere beholding or seeing. The additional idea which is couched in this word seems to be that of desire or pleasure; that is, that he had looked on him with desire, or satisfaction, or with the pleasure with which one beholds a beloved object. Compare Mat 11:7; Luk 7:24; Joh 1:14; Joh 11:45. See Robinson, Lexicon. There was an intense and earnest gaze, as when we behold one whom we have desired to see, or when one goes out purposely to look on an object. The evidences of the incarnation of the Son of God had been subjected to such an intense and earnest gaze.

And our hands have handled - That is, the evidence that he was a man was subjected to the sense of touch. It was not merely that he had been seen by the eye, for then it might be pretended that this was a mere appearance assumed without reality; or that what occurred might have been a mere optical illusion; but the evidence that he appeared in the flesh was subjected to more senses than one; to the fact that his voice was heard; that he was seen with the eyes; that the most intense scrutiny had been employed; and, lastly, that he had been actually touched and handled, showing that it could not have been a mere appearance, an assumed form, but that it was a reality. This kind of proof that the Son of God had appeared in the flesh, or that he was truly and properly a man, is repeatedly referred to in the New Testament. Luk 24:39; "behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have." Compare Joh 20:25-27. There is evident allusion here to the opinion which early prevailed, which was held by the Docetes, that the Son of God did not truly and really become a man, but that there was only an appearance assumed, or that he seemed to be a man. See the Introduction, Section 3. It was evidently with reference to this opinion, which began early to prevail, that the apostle dwells on this point, and repeats the idea so much, and shows by a reference to all the senses which could take any cognizance in the case, that he was truly and properly a man. The amount of it is, that we have the same evidence that he was properly a man which we can have in the case of any other human being; the evidence on which we constantly act, and in which we cannot believe that our senses deceive us.

Of the Word of life - Respecting, or pertaining to, the Word of life. "That is, whatever there was pertaining to the Word of life, which was manifested from the beginning in his speech and actions, of which the senses could take cognizance, and which would furnish the evidence that he was truly incarnate, that we have declared unto you.' The phrase "the Word of life," means the Word in which life resided, or which was the source and fountain of life. See the notes at Joh 1:1, Joh 1:3. The reference is undoubtedly to the Lord Jesus Christ.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Compare Joh 1:1, Joh 1:9, Joh 1:14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by Jo1 1:1, Jo1 1:2, Jo1 1:3. The first part, That which was from the beginning - Word of Life, forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by Jo1 1:2, which forms a parenthesis: and the Life - manifested unto us. Jo1 1:3, in order to resume the broken sentence of Jo1 1:1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard, and furnishes the governing verb, we declare. Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of Life. That which (ὃ) It is disputed whether John uses this in a personal sense as equivalent to He whom, or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the (περί), concerning (A. V., of), seems to be against the personal sense. The successive clauses, that which was from the beginning, etc., express, not the Eternal Word Himself, but something relating to or predicated concerning (περί) Him. The indefinite that which, is approximately defined by these clauses; that about the Word of Life which was from the beginning, that which appealed to sight, to hearing is, to touch. Strictly, it is true, the περί is appropriate only with we have heard, but it is used with the other clauses in a wide and loose sense (compare Joh 16:8). "The subject is not merely a message, but all that had been made clear through manifold experience concerning it" (Westcott). Was (ἦν) Not ἐγένετο came into being. See on Joh 1:3; see on Joh 8:34; see on Joh 8:58. It was already existing when the succession of life began. From the beginning (ἀπ' ἀρχῆς) The phrase occurs twice in the Gospel (Joh 8:44; Joh 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (Joh 3:8; Joh 2:13, Joh 2:14), and relatively (Joh 15:27; Jo1 2:24). It is here contrasted with "in the beginning" (Joh 1:1). The difference is that by the words "in the beginning," the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. "The Word was in the beginning." In the words "from the beginning," the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, "in the beginning" characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. "From the beginning" characterizes His development in time. Note the absence of the article both here and in Joh 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as "beginning." Have heard - have seen (ἀκηκόαμεν - ἑωράκαμεν) Both in the perfect tense, denoting the still abiding effects of the hearing and seeing. With our eyes Emphasizing the direct, personal experience in a marvelous matter. Have looked upon (ἐθεασάμεθα) Rev., correctly, beheld. The tense is the aorist; marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. On the difference between this verb and ἑωράκαμεν we have seen, see on Joh 1:14, Joh 1:18. Have handled (ἐψηλάησαν) The aorist tense. Rev. handled. For the peculiar force of the verb see on Luk 24:39. The reference is, probably, to handle me (Luk 24:39), and to Joh 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers. Of the Word (περὶ τοῦ λογοῦ) Better, as Rev., concerning the Word. Of life (τῆς ζωῆς) Lit., the life. See on Joh 1:4. The phrase ὁ λόγος τῆς ζωῆς, the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Phi 2:16; but there neither word has the article. In the phrase words of eternal life (Joh 6:68), and in Act 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as Joh 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (Joh 1:1, Joh 1:14), it is used absolutely, the Word (compare Rev 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Mat 8:19); word of this salvation (Act 8:26); word of His grace (Act 20:32); word of truth (Jam 1:18). By John ζωῆς of life, is often used in order to characterize the word which accompanies it. Thus, crown of life (Rev 2:10); water of life (Rev 21:6); book of life (Rev 3:5); bread of life (Joh 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, Joh 6:68; Act 5:20. Compare Tit 1:2, Tit 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with Joh 1:1, Joh 1:4. "In the beginning was the Word, - in Him was life." "As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you" (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. "The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united."

Vincent's Word Studies, by Marvin R. Vincent [1886]

Compare Joh 1:1, Joh 1:9, Joh 1:14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by Jo1 1:1, Jo1 1:2, Jo1 1:3. The first part, That which was from the beginning - Word of Life, forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by Jo1 1:2, which forms a parenthesis: and the Life - manifested unto us. Jo1 1:3, in order to resume the broken sentence of Jo1 1:1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard, and furnishes the governing verb, we declare. Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of Life.

That which (ὃ)

It is disputed whether John uses this in a personal sense as equivalent to He whom, or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the (περί), concerning (A. V., of), seems to be against the personal sense. The successive clauses, that which was from the beginning, etc., express, not the Eternal Word Himself, but something relating to or predicated concerning (περί) Him. The indefinite that which, is approximately defined by these clauses; that about the Word of Life which was from the beginning, that which appealed to sight, to hearing is, to touch. Strictly, it is true, the περί is appropriate only with we have heard, but it is used with the other clauses in a wide and loose sense (compare Joh 16:8). "The subject is not merely a message, but all that had been made clear through manifold experience concerning it" (Westcott).

Was (ἦν)

Not ἐγένετο came into being. See on Joh 1:3; see on Joh 8:34; see on Joh 8:58. It was already existing when the succession of life began.

From the beginning (ἀπ' ἀρχῆς)

The phrase occurs twice in the Gospel (Joh 8:44; Joh 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (Joh 3:8; Joh 2:13, Joh 2:14), and relatively (Joh 15:27; Jo1 2:24). It is here contrasted with "in the beginning" (Joh 1:1). The difference is that by the words "in the beginning," the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. "The Word was in the beginning." In the words "from the beginning," the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, "in the beginning" characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. "From the beginning" characterizes His development in time. Note the absence of the article both here and in Joh 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as "beginning."

Have heard - have seen (ἀκηκόαμεν - ἑωράκαμεν)

Both in the perfect tense, denoting the still abiding effects of the hearing and seeing.

With our eyes

Emphasizing the direct, personal experience in a marvelous matter.

Have looked upon (ἐθεασάμεθα)

Rev., correctly, beheld. The tense is the aorist; marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. On the difference between this verb and ἑωράκαμεν we have seen, see on Joh 1:14, Joh 1:18.

Have handled (ἐψηλάησαν)

The aorist tense. Rev. handled. For the peculiar force of the verb see on Luk 24:39. The reference is, probably, to handle me (Luk 24:39), and to Joh 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers.

Of the Word (περὶ τοῦ λογοῦ)

Better, as Rev., concerning the Word.

Of life (τῆς ζωῆς)

Lit., the life. See on Joh 1:4. The phrase ὁ λόγος τῆς ζωῆς, the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Phi 2:16; but there neither word has the article. In the phrase words of eternal life (Joh 6:68), and in Act 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as Joh 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (Joh 1:1, Joh 1:14), it is used absolutely, the Word (compare Rev 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Mat 8:19); word of this salvation (Act 8:26); word of His grace (Act 20:32); word of truth (Jam 1:18). By John ζωῆς of life, is often used in order to characterize the word which accompanies it. Thus, crown of life (Rev 2:10); water of life (Rev 21:6); book of life (Rev 3:5); bread of life (Joh 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, Joh 6:68; Act 5:20. Compare Tit 1:2, Tit 1:3.

Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with Joh 1:1, Joh 1:4. "In the beginning was the Word, - in Him was life." "As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you" (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. "The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
That which was - Here means, He which was the Word himself; afterwards it means, that which they had heard from him. Which was - Namely, with the Father, Jo1 1:2, before he was manifested. From the beginning - This phrase is sometimes used in a limited sense; but here it properly means from eternity, being equivalent with, "in the beginning," Joh 1:1. That which we - The apostles. Have not only heard, but seen with our eyes, which we have beheld - Attentively considered on various occasions. Of the Word of life - He is termed the Word, Joh 1:1; the Life, Joh 1:4; as he is the living Word of God, who, with the Father and the Spirit, is the fountain of life to all creatures, particularly of spiritual and eternal life.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

That which was - Here means, He which was the Word himself; afterwards it means, that which they had heard from him. Which was - Namely, with the Father, Jo1 1:2, before he was manifested. From the beginning - This phrase is sometimes used in a limited sense; but here it properly means from eternity, being equivalent with, "in the beginning," Joh 1:1. That which we - The apostles. Have not only heard, but seen with our eyes, which we have beheld - Attentively considered on various occasions. Of the Word of life - He is termed the Word, Joh 1:1; the Life, Joh 1:4; as he is the living Word of God, who, with the Father and the Spirit, is the fountain of life to all creatures, particularly of spiritual and eternal life.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled - frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing, ὁ ακηκοαμεν, seeing, ὁ ἑωρακαμεν τοις οφθαλμοις ἡμων, and feeling, και αἱ χειρες ἡμων εψηλαφησαν could possibly require.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled - frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing, ὁ ακηκοαμεν, seeing, ὁ ἑωρακαμεν τοις οφθαλμοις ἡμων, and feeling, και αἱ χειρες ἡμων εψηλαφησαν could possibly require.

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