William Alexander - Expositor's Bible - The Epistles of St. John

We have in the First Epistle two synopses of the Gospel which correspond with a perfect precision to these claims. [36] Footnote_36_36 See note A. at the end of this Discourse, which shows that there are, in truth, four such summaries. We have: (1) a synopsis of the contents of the Gospel; (2) a synoptical view of the conception from which it was written.

1. We find in the Epistle at the very outset a synopsis of the contents of the Gospel.

"That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we gazed upon, and our hands handled — I speak concerning the Word who is the Life – that which we have seen and heard, declare we unto you also."

What are the contents of the Gospel? (1) A lofty and dogmatic proœmium , which tells us of "the Word who was in the beginning with God – in Whom was life." (2) Discourses and utterances, sometimes running on through pages, sometimes brief and broken. (3) Works , sometimes miraculous, sometimes wrought into the common contexture of human life – looks, influences, seen by the very eyes of St. John and others, gazed upon with ever deepening joy and wonder. (4) Incidents which proved that all this issued from One who was intensely human; that it was as real as life and humanity – historical not visionary; the doing and the effluence of a Manhood which could be, and which was, grasped by human hands.

Such is a synopsis of the Gospel precisely as it is given in the beginning of the First Epistle. (1) The Epistle mentions first , "that which was from the beginning." There is the compendium of the proœmium of the Gospel. (2) One of the most important constituent parts of the Gospel is to be found in its ample preservation of dialogues, in which the Saviour is one interlocutor; of monologues spoken to the hushed hearts of the disciples, or to the listening Heart of the Father, yet not in tones so low that their love did not find it audible. This element of the narrative is summed up by the writer of the Epistle in two words – "That which we heard." [37] Footnote_37_37 ὁ ακηκοαμεν. (3) The works of benevolence or power, the doings and sufferings; the pathos or joy which spring up from them in the souls of the disciples, occupy a large portion of the Gospel. All these come under the heading, "that which we have seen with our eyes, [38] Footnote_38_38 ὁ εωρακαμεν τοις οφθαλμοις ἡμων. that which we gazed upon," [39] Footnote_39_39 John xx. 20. with one unbroken gaze of wonder as so beautiful, and of awe as so divine. [40] Footnote_40_40 ὁ εθεασαμεθα, 1 John i. 1. The same word is used in John i. 14. (4) The assertion of the reality of the Manhood [41] Footnote_41_41 John xix. 27 would express this in the most palpable form. But it is constantly understood through the Gospel. The tenacity of Doketic error is evident from the fact that Chrysostom, preaching at Antioch, speaks of it as a popular error in his day. A little later, orthodox ears were somewhat offended by some beautiful lines of a Greek sacred poet, too little known among us, who combines in a singular degree Roman gravity with Greek grace. St. Romanus (A.D. 491) represents our Lord as saying of the sinful woman who became a penitent, of Him who was yet the Life manifested – a reality through all His words, works, sufferings – finds its strong, bold summary in this compendium of the contents of the Gospel, "and our hands have handled." Nay, a still shorter compendium follows: (1) The Life with the Father. (2) The Life manifested. [42] Footnote_42_42 1 John i. 2. The Life with the Father = John i. 1, 14. The Life manifested = John i. 14 to end.

2. But we have more than a synopsis which embraces the contents of the Gospel at the beginning of the Epistle. We have towards its close a second synopsis of the whole framework of the Gospel; not now the theory of the Person of Christ, which in such a life was necessarily placed at its beginning, but of the human conception which pervaded the Evangelist's composition.

The second synopsis, not of the contents of the Gospel, but of the aim and conception which it assumed in the form into which it was moulded by St. John, is given by the Epistle with a fulness which omits scarcely a paragraph of the Gospel. In the space of six verses of the fifth chapter the word witness , as verb or substantive, is repeated ten times. [43] Footnote_43_43 The A.V. (1 John v. 6-12) obscures this by a too great sensitiveness to monotony. The language of the verses is varied unfortunately by "bear record" (ver. 7), "hath testified" (ver. 9), "believeth not the record" (ver. 10), "this is the record" (ver. 11). The simplicity of St. John's artless rhetoric can make no more emphatic claim on our attention. The Gospel is indeed a tissue woven out of many lines of evidence human and divine. Compress its purpose into one single word. No doubt it is supremely the Gospel of the Divinity of Jesus. But, next to that, it may best be defined as the Gospel of Witness . These witnesses we may take in the order of the Epistle. St. John feels that his Gospel is more than a book; it is a past made everlastingly present. Such as the great Life was in history, so it stands for ever. Jesus is "the propitiation, is righteous," "is here ." [44] Footnote_44_44 1 John ii. 2-29, iii. 7, iv. 3, v. 20. So the great influences round His Person, the manifold witnesses of His Life, stand witnessing for ever in the Gospel and in the Church. What are these? (1) The Spirit is ever witnessing . So our Lord in the Gospel – "when the Comforter is come, He shall witness of Me." [45] Footnote_45_45 John xv. 26. No one can doubt that the Spirit is one pre-eminent subject of the Gospel. Indeed, teaching about Him, above all as the witness to Christ, occupies three unbroken chapters in one place. [46] Footnote_46_46 John xiv., xv., xvi., Cf. vii. 39. The witness of the Spirit in the Apostolic ministry will be found John xx. 22. (2) The water is ever witnessing. So long as St. John's Gospel lasts, and permeates the Church with its influence, the water must so testify. There is scarcely a paragraph of it where water is not; almost always with some relation to Christ. The witness of the Baptist [47] Footnote_47_47 John i. 19. is, "I baptize with water." The Jordan itself bears witness that all its waters cannot give that which He bestows who is "preferred before" John. [48] Footnote_48_48 John i. 16, 31, 33. Is not the water of Cana that was made wine a witness to His glory? [49] Footnote_49_49 John ii. 9, iv. 46. The birth of "water and of the Spirit," [50] Footnote_50_50 John iii. 5. is another witness. And so in the Gospel section after section. The water of Jacob's well; the water of the pool of Bethesda; the waters of the sea of Galilee, with their stormy waves upon which He walked; the water outpoured at the feast of tabernacles, with its application to the river of living water; the water of Siloam; the water poured into the basin, when Jesus washed the disciples' feet; the water which, with the blood, streamed from the riven side upon the cross; the water of the sea of Galilee in its gentler mood, when Jesus showed Himself on its beach to the seven; as long as all this is recorded in the Gospel, as long as the sacrament of Baptism, with its visible water and its invisible grace working in the regenerate, abides among the faithful; – so long is the water ever witnessing. [51] Footnote_51_51 John iv. 5, 7, 11, 12, v. 1, 8, vi. 19, vii. 35, 37, ix. 7, xiii. 1, 14, xix. 34, xxi. 1, 8. In the other great Johannic book water is constantly mentioned. Apoc. vii. 7, xiv. 7, xvi. 5, xxi. 6, xxii. 1, xxii. 17. (Cf. the το ὑδωρ, Acts x. 47.) (3) The Blood is ever "witnessing." Expiation once for all; purification continually from the blood outpoured; drinking the blood of the Son of Man by participation in the sacrament of His love, with the grace and strength that it gives day by day to innumerable souls; the Gospel concentrated into that great sacrifice; the Church's gifts of benediction summarised in the unspeakable Gift; this is the unceasing witness of the Blood . (4) Men are ever witnessing. "The witness of men" fills the Gospel from beginning to end. The glorious series of confessions wrung from willing and unwilling hearts form the points of division round which the whole narrative may be grouped. Let us think of all those attestations which lie between the Baptist's precious testimony with the sweet yet fainter utterances of Andrew, Philip, Nathanael, and the perfect creed of Christendom condensed into the burning words of Thomas – "my Lord and my God." [52] Footnote_52_52 John i. 19, 29, 32, 34, 35, 36, 41, 45, 47, xix. 27. What a range of feeling and faith; what a variety of attestation coming from human souls, sometimes wrung from them half unwillingly, sometimes uttered at crisis-moments with an impulse that could not be resisted! The witness of men in the Gospel, and the assurance of one testimony that was to be given by the Apostles individually and collectively, [53] Footnote_53_53 John xv. 27. besides the evidences already named includes the following – the witness of Nicodemus, of the Samaritan woman, of the Samaritans, of the impotent man at the pool of Bethesda, of Simon Peter, of the officers of the Jewish authorities, of the blind man, of Pilate. [54] Footnote_54_54 John iii. 2. The Baptist's final witness (iii. 25, 33, iv. 39, 42, v. 15, vi. 68, 69, vii. 46, xix. 4, 6). Note, too, the accentuation of the idea of witness (John v. 31, 39). It is to be regretted that the R.V. also has sometimes obscured this important term by substituting a different English word, e. g. , "the word of the woman who testified " (John iv. 39). (5) The witness of God occupies also a great position in the fourth Gospel. That witness may be said to be given in five forms: the witness of the Father, [55] Footnote_55_55 John viii. 18, xii. 28. of Christ Himself, [56] Footnote_56_56 Ibid. viii. 17, 18. of the Holy Spirit, [57] Footnote_57_57 Ibid. xv. 26. of Scripture, [58] Footnote_58_58 Ibid. v. 39, 46, xix. 35, 36, 37. of miracles. [59] Footnote_59_59 Ibid. v. 36. This great cloud of witnesses, human and divine, finds its appropriate completion in another subjective witness. [60] Footnote_60_60 This sixth witness (1 John v. 10) exactly answers to John xx. 30, 31. The whole body of evidence passes from the region of the intellectual to that of the moral and spiritual life. The evidence acquires that evidentness which is to all our knowledge what the sap is to the tree. The faithful carries it in his heart; it goes about with him, rests with him day and night, is close to him in life and death. He, the principle of whose being is belief ever going out of itself and resting its acts of faith on the Son of God, has all that manifold witness in him. [61] Footnote_61_61 ὁ πιστευων εις τον υιον, κτλ (v. 10). The construction is different in the words which immediately follow (ὁ μη πιστευων τω θεγ), not even giving Him credence, not believing Him , much less believing on Him .