CHAPTER 1

He shows, first, that life has been exhibited to us in Christ; which, as it is an incomparable good, ought to rouse and inflame all our powers with a marvelous desire for it, and with the love of it. It is said, indeed, in a few and plain words, that life is manifested; but if we consider how miserable and horrible a condition death is, and also what is the kingdom and the glory of immortality, we shall perceive that there is something here more magnificent than what can be expressed in any words.

Then the Apostle's object, in setting before us the vast good, yea, the chief and only true happiness which God has conferred on us, in his own Son, is to raise our thoughts above; but as the greatness of the subject requires that the truth should be certain, and fully proved, this is what is here much dwelt upon. For these words, What we have seen, what we have heard, what we have looked on, serve to strengthen our faith in the gospel. Nor does he, indeed, without reason, make so many asseverations; for since our salvation depends on the gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, every one of us knows too well by his own experience. To believe is not lightly to form an opinion, or to assent only to what is said, but a firm, undoubting conviction, so that we may dare to subscribe to the truth as fully proved. It is for this reason that the Apostle heaps together so many things in confirmation of the gospel.

1. That which was from the beginning. As the passage is abrupt and involved, that the sense may be made clearer, the words may be thus arranged; "We announce to you the word of life, which was from the beginning and really testified to us in all manner of ways, that life has been manifested in him;" or, if you prefer, the meaning may be thus given, "What we announce to you respecting the word of life, has been from the beginning, and has been openly shewed to us, that life was manifested in him." But the words, That which was from the beginning, refer doubtless to the divinity of Christ, for God manifested in the flesh was not from the beginning; but he who always was life and the eternal Word of God, appeared in the fullness of time as man. Again, what follows as to the looking on and the handling of the hands, refers to his human nature. But as the two natures constitute but one person, and Christ is one, because he came forth from the Father that he might put on our flesh, the Apostle rightly declares that he is the same, and had been invisible, and afterwards became visible. ¹

Hereby the senseless cavil of Servetus is disproved, that the nature and essence of Deity became one with the flesh, and that thus the Word was transformed into flesh, because the life-giving Word was seen in the flesh.

Let us then bear in mind, that this doctrine of the Gospel is here declared, that he who in the flesh really proved himself to be the Son of God, and was acknowledged to be the Son of God, was always God's invisible Word, for he does not refer here to the beginning of the world, but ascends much higher.

Which we have heard, which we have seen. It was not the hearing of a report, to which little credit is usually given, but John means, that he had faithfully learnt from his Master those things which he taught, so that he alleged nothing thoughtlessly and rashly. And, doubtless, no one is a fit teacher in the Church, who has not been the disciple of the Son of God, and rightly instructed in his school, since his authority alone ought to prevail.

When he says, we have seen with our eyes, it is no redundancy, but a fuller expression for the sake of amplifying; nay, he was not satisfied with seeing only, but added, which we have looked upon, and our hands have handled. By these words he shews that he taught nothing but what had been really made known to him.

It may seem, however, that the evidence of the senses little availed on the present subject, for the power of Christ could not be perceived by the eyes nor felt by the hands. To this I answer, that the same thing is said here as in the first chapter of the Gospel of John, "We have seen his glory, the glory as of the only begotten of the Father;" for he was not known as the Son of God by the external form of his body, but because he gave illustrious proofs of his Divine power, so that in him shone forth the majesty of the Father, as in a living and distinct image. As the words are in the plural number, and the subject equally applies to all the apostles, I am disposed to include them, especially as the authority of testimony is what is treated of.

But no less frivolous (as I have before said) than impudent is the wickedness of Servetus, who urges these words to prove that the Word of God became visible and capable of being handled; he either impiously destroys or mingles together the twofold nature of Christ. It is, therefore, a pure figment. Thus deifying the humanity of Christ, he wholly takes away the reality of his human nature, at the same time denying that Christ is for any other reason called the Son of God, except that he was conceived of his mother by the power of the Holy Spirit, and taking away his own subsistence in God. It hence follows that he was neither God nor man, though he seems to form a confused mass from both. But as the meaning of the Apostle is evident to us, let us pass by that unprincipled man.

Of the Word of life. The genitive here is used for an adjective, vivifying, or life-giving; for in him, as it is said in the first chapter of John's Gospel, was life. At the same time, this distinction belongs to the Son of God on two accounts, because he has infused life into all creatures, and because he now restores life to us, which had perished, having been extinguished by the sin of Adam. Moreover, the term Word may be explained in two ways, either of Christ, or of the doctrine of the Gospel, for even by this is salvation brought to us. But as its substance is Christ, and as it contains no other thing than that he, who had been always with the Father, was at length manifested to men, the first view appears to me the more simple and genuine. Moreover, it appears more fully from the Gospel that the wisdom which dwells in God is called the Word.

2. For (or, and) the life was manifested. The copulative is explanatory, as though he had said, "We testify of the vivifying Word, as life has been manifested." The sense may at the same time be twofold, that Christ, who is life and the fountain of life, has been manifested, or, that life has been openly offered to us in Christ. The latter, indeed, necessarily follows from the former. Yet as to the meaning, the two things differ, as cause and effect. When he repeats, We shew, or announce eternal life, he speaks, I have no doubt, of the effect, even that he announces that life is obtained for us in Christ.

We hence learn, that when Christ is preached to us, the kingdom of heaven is opened to us, so that being raised from death we may live the life of God.

Which was with the Father. This is true, not only from the time when the world was formed, but also from eternity, for he was always God, the fountain of life; and the power and the faculty of vivifying was possessed by his eternal wisdom: but he did not actually exercise it before the creation of the world, and from the time when God began to exhibit the Word, that power which before was hid, diffused itself over all created things. Some manifestation had already been made; the Apostle had another thing in view, that is, that life was then at length manifested in Christ, when he in our flesh completed the work of redemption. For though the fathers were even under the law associates and partakers of the same life, yet we know that they were shut up under the hope that was to be revealed. It was necessary for them to seek life from the death and resurrection of Christ; but the event was not only far remote from their eyes, but also hid from their minds. They depended, then, on the hope of revelation, which at length in due time followed. They could not, indeed, have obtained life, except it was in some way manifested to them; but the difference between us and them is, that we hold him already revealed as it were in our hands, whom they sought obscurely promised to them in types.

But the object of the Apostle is, to remove the idea of novelty, which might have lessened the dignity of the Gospel; he therefore says, that life had not now at length began to be, though it had but lately appeared, for it was always with the Father.