1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life 2 (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us); 3 that which we have seen and heard declare we unto you also, that ye also may have fellowship with us : yea, and our fellowship is with the Father, and with his Son Jesus Christ: 4 and these things we write, that our joy may be made full.

The writer of this epistle makes no mention of his name; but when we compare these opening sentences with those of the Gospel of John we are struck with the similarity; and as we read on, in both compositions, we find the same phrases, the same profound thoughts, the same unique style, the same spiritual insight, until we conclude that the author of this epistle, almost beyond question, is the "disciple whom Jesus loved," John, the son of Zebedee, the brother of James. He is an old man now. His imprisonment on the lonely isle of Patmos is past, and he is probably residing in Ephesus, caring for the churches, and revered as the last surviving member of the band of apostles. It is this consciousness of his peculiar relation to Christ which gives to his epistle its prevailing note of authority. The writer is full of tenderness and affection, yet his quiet words are delivered with an implication that they are infallible and final, and that from them there can be no appeal. Apostolic authority is nowhere claimed; it is everywhere assumed. It is helpful to believe that we are reading the inspired words of the man who was the most intimate and beloved companion of our Lord in the days of his earthly ministry.

Nor are the readers specified or described. Of all the "general" or "catholic" epistles, this epistle is most obviously written for Christians in "general," for believers in the "whole world." That it is written to Christians is continually implied, and is definitely stated: "These things have I written unto you . . . that believe on the name of the Son of God." No matter in what city or province they may have lived to whom these lines first came, it is evident that their message comes as a personal appeal to believers In every land and age.

The theme at once arrests attention. It is life, or more definitely, eternal life. The term denotes not merely endless existence, but the life of God, revealed In Jesus Christ, and shared by all who put their trust in him. This does not mean that believers become "divine" or partake of the being of God, but they do possess a new moral life; Its source is in God, its channel is faith, its Issues are goodness and love. So inseparable is this life from Christ, that he is called "the Word of life." In him was manifested that life which was timeless and which he possessed in eternal fellowship with the Father. That which the apostles have known of this life "from the beginning," that which they "have heard," that which they "have seen" with their eyes, that which they "beheld" and their "hands handled," that is to form the burden of this matchless letter of life.

The purpose of the epistle Is that, by a knowledge of the life revealed, the readers may have fellowship with the apostles In their assurance as partakers of this life, in their appreciation of its privileges, in their accomplishment of its duties. The fellowship which the apostles enjoy is more than mere human companionship and intimacy, it is a fellowship "with the Father, and with his Son Jesus Christ." To promote and perfect such fellowship, the writer declares, will make his joy full and complete.

We should note then that in his introduction John makes plain the fact that life, true life, eternal life, consists in fellowship with God. This is the highest possible experience for the human soul.

Further, he shows that this fellowship is possible only through faith in Christ, who Is himself the Manifestation of the life of God, or as John calls him, "the Word of life."

Again John declares this Christ to be divine and human; even "from the beginning" he has been in timeless, vital relation with the Father, but he has been revealed as truly man who could be seen and heard. He is a risen Christ, for John refers to his being "handled" in language which reminds us definitely of the scene in that upper room at the close of the resurrection day.

We are further reminded that faith in this Christ is not a matter of credulity or mysticism or superstition. Faith is belief founded upon evidence. The apostles were men of reason, they had the witness of their senses, they had abundant opportunity for investigating the facts. They testified that which they had seen and heard. There is an interesting climax in the order of the expressions used by John; they heard what was at a distance, they saw what was nearer, they beheld what was closer still, their "hands handled" the divine Lord who stood in their midst. So too, for such as follow him, the divine Christ becomes ever more real as they find in him eternal life and fellowship with God.

Further still we may note that the highest fellowship among men is that which comes from accepting Christian verities. No other communion is so intimate, and no other companionships so inspiring as those which are based on a vital faith in Christ.

Finally we may note that the deepest source of joy is found in service, and the highest form of service consists in bringing others into fellowship "with the Father, and with his Son Jesus Christ." By such service "our joy may be made full."