Texto plano
- Ὃ ἦν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς·
- καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν·
- ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν
- ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾽ ἡμῶν·
- καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.
- καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.
- καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.
- ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾽ ἡμῶν·
Bosquejo del pasaje
- (vv. 1 .-2a) Nosotros (los apóstoles) hemos sido testigos presenciales del verbo que da vida
- (vv. 3 - 4) Les anunciamos lo que emos visto para que tengan comunión con nosotros y todos juntos la tengamos con el Padre y nuestro gozo sea completo.
Propósito del autor
- Juan escribe como testigo presencial de la manifestación del verbo eterno que se manifestó para dar vida para que tengamos comunión con el Padre y el Hijo y tengamos un gozo completo
Observaciones
Podemos tener gozo completo y una verdadera comunión con el Padre, con Su Hijo y con Su pueblo al recibir el testimonio del evangelio
For sermon prep on 1 John 1:1 in Ephesian context, the philosophical background of logos and archē is essential. Here are key sources beyond Kruse:
1. D. Moody Smith, “Logos,” in The HarperCollins Bible Dictionary (2011)
Heraclitus of Ephesus (sixth century BCE) originally developed logos as a technical philosophical term, which later became particularly important for the Stoics[1]. In Stoicism, logos functioned as “the principle and pattern that gave the world or cosmos its character and coherence.”[1] Philo of Alexandria, a contemporary of Paul, adopted the term to reconcile Greek philosophy with biblical creation accounts, developing logos as a clearly identifiable entity mediating between God and the world—“the mode of the divine creativity and revelation.”[1]
2. A.T. Robertson, Word Pictures in the New Testament (1933), on John 1:1
Heraclitus employed logos “for the principle which controls the universe,”[2] while the Stoics used it “for the soul of the world” and Marcus Aurelius deployed spermatikos logos “for the generative principle in nature.”[2] Critically, Robertson notes that “John’s standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Logos, but not John’s conception of personal pre-existence.”[2]
**3. Marcus Dods, The Gospel of St. John (n.d.), on archē
Dods traces logos through Heraclitus as “the principle which maintains order in the world,” the Stoics’ “anima mundi,” and Marcus Aurelius’s spermatikos logos as “the generative principle or creative force in nature.”[3] On archē, Westcott observes that John “carries our thoughts beyond the beginning of creation in time to eternity,”[2] transcending mere temporal priority.
These sources illuminate how John’s Ephesian audience would recognize philosophical resonance while John fundamentally redefines these concepts through incarnational Christology.
[1] D. Moody Smith, “Logos,” in The HarperCollins Bible Dictionary (Revised and Updated), ed. Mark Allan Powell (New York: HarperCollins, 2011), 564. [2] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933). [3] Marcus Dods, The Gospel of St. John (New York: George H. Doran Company, n.d.), 683–684.