1 John 1:2

2. καὶ ἡ ζωὴ ἐφανερώθη. Trebly characteristic of S. John 1. The connexion by means of the simple conjunction. 2. The repetition of ζωή from 1 John 1:1, carrying on part of one sentence into the next for further elucidation and development, without the use of relatives. 3. The verb φανεροῦν, frequent in Gospel and Epistle and occurring twice in Revelation. Points which connect the Epistle with the Gospel, or either of these with the Apocalypse, should be carefully noted. The verbs are in logical order: the manifestation must precede the seeing, which must precede witness and announcement. Ἡ ζωὴ ἐφανερώθη is a less definite expression than ὁ λόγος σὰρξ ἐγένετο (John 1:14), but refers to the same fact. For ‘the Life’ as a name for the Christ comp. John 11:25; John 14:6. Μαρτυρεῖν is another word which, by its frequency in all three, connects together Gospel, Epistle, and Revelation. Witness to the truth, to produce faith in the Truth, on which eternal life depends, is a favourite thought with S. John. But the frequency of μαρτυρεῖν in his writings is obscured in A.V. by rendering it, ‘bear record’ (1 John 5:7), ‘give record’ (1 John 5:10), and ‘testify’ (1 John 4:14; 1 John 5:9), as well as ‘bear witness’; and so also in Gospel and Revelation. Similarly μαρτυρία is translated ‘record’ (1 John 5:10-11) and ‘testimony’ (Revelation 1:2; Revelation 1:9; Revelation 6:9, &c.), as well as ‘witness.’ The R.V. has made great improvements in this respect. Comp. Acts 1:22; Acts 2:32.

ἀπαγγέλλομεν. We declare, as in 1 John 1:3. The verb is frequent in S. Luke, but rare in S. John (John 16:25, but not John 4:51 or John 20:18). As in 1 John 1:1; 1 John 1:3 the Apostle emphatically states that what he has to declare is guaranteed by full personal experience. Comp. John 19:35; John 20:30-31; John 21:24. “Let us firmly hold that which we see not; because those tell us who have seen” (Augustine). Note the sequence here and in a href='690 1'>1Jh 1 :1 John 3:1. the evidence which produced conviction in them, ἑωράκαμεν; 2. their declaration of their conviction as Apostles, μαρτυροῦμεν; 3. their declaration of it as Evangelists, ἀπαγγέλλομεν. τὴν ζωὴν τὴν αἰωνιον. The life, the eternal life. The repetition of the article in this phrase occurs only here and 1 John 2:25. Its effect is to present life and eternity as two distinct ideas: comp. 1 John 2:7-8. The more general expression, ζωὴ αἰώνιος, is the common form. It is another of S. John’s phrases; but its frequency is blurred in A.V., which rings the changes on ‘eternal life,’ ‘life eternal,’ ‘everlasting life,’ and ‘life everlasting.’ ‘Eternal’ is preferable to ‘everlasting,’ although in popular usage the words are nearly synonymous. And it is worth remembering that ‘eternal’ is etymologically identical with αἰώνιος. Aeternus through aeviternus comes from aevum, which is the same word as αἰών with the digamma. The phrase ζωὴ αἰώνιος occurs first Daniel 12:2. S. John’s ζωὴ αἰώνιος has nothing to do with time, but depends on our relation to Jesus Christ. He tells us repeatedly that eternal life can be possessed in this world (1 John 5:11; 1 John 5:13; 1 John 5:20; 1 John 3:15 : see on John 3:36; John 5:24; John 6:47). Excepting in Revelation 14:6, where he speaks of a εὐαγγέλιον αἰώνιον, he never applies αἰώνιος to anything but ζωή. With the subject of eternal life this Epistle begins and ends (1 John 5:20). It is remarkable that S. Paul in the same sentence (Romans 16:25-26) applies the epithet αἰώνιος to two such different subjects as χρόνοι and Θεός. In N.T. αἰώνιος is generally of two terminations; but αἰωνίαν occurs 2 Thessalonians 2:16; Hebrews 9:12. In Plato (Timaeus 37) we have αἰώνιος φύσις, and this is perhaps the earliest appearance of the word. For a full discussion of it see Plumptre’s Spirits in Prison 356–371.

ἥτις ἦν πρὸς τ. πατέρα. The compound qualitative relative denotes that what follows is a special attribute: ‘which was such as to be with the Father.’ Comp. ἅτινά ἐστιν�, ‘which class of things contain an allegory; ἥτις ἐστὶν Ἄγαρ, ‘inasmuch as she is Hagar’ (Galatians 4:24); ἥτις ἐστὶν εἰδωλολατρεία, ‘inasmuch as it is idolatry’ (Colossians 3:5). In N.T. ὅστις occurs only in nom., neut. acc., and contracted gen. (ἕως ὅτου). For the ἦν see on 1 John 1:1. Πρὸς τ. πατέρα is exactly parallel to πρὸς τ. Θεόν (John 1:1-2). It indicates the distinct Personality of ἡ ζωή. Had S. John written ἥτις ἦν ἐν τῷ π., we might have taken ‘the Life’ to mean a mere attribute of God. Πρὸς τ. π. is apud Patrem, ‘face to face’ or ‘at home with the Father.’ Comp. 1 Corinthians 16:7; Galatians 1:18; 1 Thessalonians 3:4; Philemon 1:13. “The simple title ὁ πατήρ occurs rarely in the Synoptic Gospels, and always with reference to ‘the Son’ … In the Acts only Acts 1:4; Acts 1:7; Acts 2:33. In S. Paul only Romans 6:4; 1 Corinthians 8:6; Ephesians 2:18; and not at all in the Epistles of S. Peter, S. James or S. Jude, or in the Apocalypse. In S. John’s Gospel on the contrary, and in his Epistles, the term is very frequent” (Westcott). In ἐ φ α ν. ἡμῖν the statement with which the parenthesis began is repeated. But S. John’s repetitions generally carry us a stage further. The manifestation was not only made, but made to us. Note the contrast between the imperfect of the continuous pre-existence of Christ and the aorist of the temporary manifestation. He who was from everlasting with the Father has been made known, and made known to men, as the source of all life, physical, intellectual, moral, and spiritual.