1–3 John

Overview

The three letters known as First, Second, and Third John show us a pastor caring for his dearly loved flock as they endure difficult times. In each letter the author stresses the importance of love, obedience, and doctrinal fidelity (particularly an orthodox view of the person and work of Jesus). He makes it clear that these three points are interrelated. One cannot love God without loving his people and his commands. As a result of this emphasis, these letters are rich with guidance for everyday Christian living.

As Augustine said, with regards to 1 John, “This book is very sweet to every healthy Christian heart that savors the bread of God, and it should constantly be in the mind of God’s holy church.”¹ Martin Hengel was surely right when he asserted that these letters are “the voice of a towering theologian.”²

Author

Although the text of 1, 2, and 3 John does not mention an author by name, across the centuries the overwhelming majority of Christians have believed that John the apostle wrote these letters (as well as the Fourth Gospel and the Apocalypse, or Revelation). However, the majority of scholars today argue that someone else wrote these letters, perhaps even in the second century. This skepticism, standing athwart the testimony of centuries of Christians, has become very common in modern scholarship, but there is good reason to be skeptical of such skepticism.

First John claims to be written by an eyewitness of the ministry of Christ, and significant work has been done to demonstrate the plausibility of this claim.³ The author speaks with the conscious authority and knowledge of an apostle. He is an eyewitness to Christ (1 John 1:1–4; 4:14), speaks for God (1 John 4:6), asserts doctrinal standards (2 John 10), and expects that a personal visit will sort out any who resist his authority (3 John 9–10). As John Stott notes, “There is nothing tentative or apologetic about what he writes.”⁴ This sort of claim and behavior is appropriate only for an apostle. Thus we cannot claim that this author is simply a good teacher. He is either an apostle or an impostor.

Furthermore, all of the ancient manuscript copies we have of these letters bear the name “John” in their titles or subscriptions.⁵ Thus, despite the common claim, they are not, strictly speaking, anonymous. In short, we have letters asserting apostolic authority, directing churches, and claiming to be from “John” that were accepted by the ancient church, which rejected anything of dubious origin. Even skeptical scholars concede that the language of 1–3 John is related closely to that of the Gospel of John, as Christians have noted for centuries. Further, we have evidence of the letters of John being used as Scripture as early as the mid-second century.⁶ Thus, unless these letters are inherently deceitful and the early church—which was much closer to the time, language, and culture of these letters than we are—was completely taken in, the most plausible understanding is that these three letters were written by John the apostle.⁷

Date and Occasion

There is no real certainty about the order in which these letters were written, though the general similarity of their concerns suggests they were written in short succession. The letters are commonly thought to have been written in the late first century, and several patristic sources place John in Ephesus at this time (e.g., Irenaeus, Clement of Alexandria, and Clement of Rome).⁸ The book of Revelation shows us that Ephesus was a challenging place in which to be a Christian at the close of the first century, with persecution and false teaching both threatening the church.

It is apparent from 1 John 2:19 that there had been a schism in the church to which John wrote his first letter. Some who had professed faith in Christ had left the church and followed some form of deviant teaching. Apparently those who left the church claimed to be the true believers, but they held to a deficient view of Jesus. John rebukes their willingness to separate from the church as evidence of a lack of love for fellow Christians. John also writes to assure those who remained about true doctrine. The repeated use of the phrase “by this we know” (e.g., 1 John 2:3, 5; 3:19, 24; 4:13) shows that John is seeking to help these beleaguered believers discern truth and hold fast to it (2:26). John, as a faithful pastor, writes so that these people may be assured of their faith (5:13), thereby having fellowship with him (1:3). Their perseverance will complete his joy (1:4).

Second John seems to have been written for reasons very similar to 1 John, as the apostle warns against false teachers and calls for perseverance in truth and love for fellow believers. Third John contains more personal references, providing a more concrete understanding of the letter’s setting. In this letter John deals with Diotrephes, who is disrupting the church by seeking to assume control of the congregation.

Genre and Literary Features

Second and Third John readily fit the model of typical Hellenistic letters, with expected Christian modifications. First John lacks many of these typical letter elements (such as greetings and identification) yet clearly expresses itself as being written to specific recipients who have shared experiences with the author (1:4; 2:1, 7, 8, 12–14, 21, 26; 5:13). It is certainly not an abstract treatise, and the earliest church called it a letter.⁹ Thus these are three pastoral letters written to urge faithfulness to the gospel and its ethical implications.

One of the most striking features of John’s letters is his repetition and interweaving of themes. For example, in 1 John three commonly noted themes (holiness, love, and correct doctrine) recur throughout the letter, interwoven with one another rather than being treated sequentially, as we might expect today. R. W. L. Moberly says it well:

John’s pattern of thinking does not involve sequential logic in the manner of conventional argument so much as the literary equivalent of musical variations on a theme—a constant circling around the basic issue, coming at it from a variety of angles, developing now this aspect and now that aspect, balancing one statement with another to clarify what is and is not entailed, returning to a point already made so that it may be seen afresh in the light of what has been said subsequently.¹⁰

John also commonly sets one sentence after another without stating the logical connection between them. We must examine the context, both literary and theological, in order to discern his logical connections and thus his flow of thought. This general flow of thought can be discerned, although the specific structure is widely debated.

Theology of John’s Letters

God

Christology is the central theological focus of these letters. Jesus is fully human (1 John 4:2; 2 John 7), as well as the “true God” (1 John 5:20) and Messiah (1 John 2:22) who died on behalf of his people (1 John 1:7; 2:2; 5:6). John asserts these truths in the face of false teachers who were denying it. The result is a rich portrayal of the ministry of Jesus to believers. In 1 John, Jesus brings eternal life (1:2), cleanses from sin (1:7), intercedes before the father (2:1), died a propitiatory death (2:2), confirms knowledge (2:20), destroys the Devil’s works (3:8), teaches the meaning of love (3:16), and gives the Holy Spirit (3:24).¹¹

This focus on the person of Jesus leads to strong Trinitarian affirmation. Jesus is “the Father’s Son” (2 John 3) and the “Son [of God]” (1 John 1:3, 7; 2:23–24; 3:8, 23; 4:9–10, 14–15; 5:5, 9–12, 13, 20), but he is also God himself. Thus he is distinct from, yet one with, the Father. In 1 John 3:24 the Holy Spirit is given by the Son, while in 4:13 he is given by the Father, and thus he is distinct from both. Yet he is the Spirit of God (4:2). Furthermore, in 1 John 5:6–8 the Spirit bears witness to the Son, and in verse 9 this testimony is called the “testimony of God.” These points lead to the orthodox doctrine of the Trinity: one God in three persons.

Lastly, on this point, Yarbrough powerfully articulates the God-centeredness of these letters and is worth quoting at length:

If 1–3 John leave the disciple who studies them with any single lasting impression, it is the grandeur and centrality of God. . . . These letters are not simply theological, as one might say ale is alcoholic; they are rather theology distillate, analogous to highest-proof grain alcohol that is highly flammable and intoxicating in even small amounts. God—mainly Father and Son, but occasionally Holy Spirit—suffuses every situation John envisions, each piece of counsel he issues, every sentiment he conveys, each affirmation he sets forth. No OT psalmist is any more God saturated in awareness than the writer of these letters.¹²

Sanctification

With John’s strong assertions of the necessity of obedience and righteousness, these letters contribute much to our understanding of sanctification, the lifelong growth of a born-again Christian into greater obedience and holiness. Conversion radically changes a person so that the differences between the converted and the lost world should be readily apparent (1 John 3:10). It is a mark of believers that they “keep” or “obey” God’s commands (1 John 2:3–6; 3:24; 5:2), that they do good (3 John 11), seek purity (1 John 3:3), and “practice righteousness” (1 John 3:7–10). In fact, they are not able to remain in a state of sinning (1 John 1:6; 5:18). There is no place here for the idea that people can be genuinely converted and then continue undisturbed in their sin with no concern for the things of God. Love, like faith, will produce works.

John, however, does not teach perfectionism. He anticipates believers’ continuing to sin (1 John 1:8–10). He writes to help us fight against sin, but such a fight does not include ignoring or minimizing such sin. Rather, it involves confessing our sin (1 John 1:9), looking to our advocate, Jesus, and then pursuing holiness (1 John 2:1–2). Believers still struggle with sin but ought to be moving toward righteousness. We progress in holiness by being assured of the forgiveness of our sins (1 John 1:9; 2:1, 12) and by responding to the love of God, shown to us particularly in the atoning death of Jesus.

Ecclesiology

The repeated exhortations to love one another should significantly inform our ecclesiology (doctrine of the church). John envisions the church as a community of people who care deeply for one another and invest fully in one another. As the exposition of relevant texts in the commentary will show, the love John enjoins is no mere sentiment or emotion but is aggressive, devoted care. This costly care is not mentioned as an option for the particularly committed but is presented as the basic way of life for any true believer.

Christians are responsible for one another in terms of helping with basic needs (1 John 3:17) as well as helping each other persevere in the faith (1 John 5:16). John assumes we will know of one another’s needs and sins. Otherwise, his exhortations make no sense. This sort of care makes most sense in local congregations where people do not merely see one another once a week but engage with one another regularly for mutual support, help, and care.¹³

Pastoral Care

It is instructive to notice how John pastors his flock in these letters. His love for them radiates from each page with his consistent use of terms of endearment: “beloved,” (1 John 3:2; 4:1, 7; 3 John 2, 5); “whom I love,” (2 John 1; 3 John 1); “little children” (1 John 2:12, 28; 3:7, 18; 4:4; 5:21); or “my [little] children” (1 John 2:1; 3 John 4). He writes not simply to declare truth or to discharge a duty but to protect his readers from deception (1 John 2:26), to keep them from sin (1 John 2:1), to ensure that they remain in fellowship with God (1 John 1:3), and to give them assurance of eternal life (1 John 5:13). He labors for the souls of those he loves. This is the task of the pastor, the one who oversees souls (Heb. 13:17). John is no mere hireling; rather, he toils for these people because their faithfulness brings him great joy (1 John 1:4; 2 John 4; 3 John 4). It is in this relational context that John’s blunt, direct statements are made. It is too easy for leaders to enjoy a reputation for being blunt and witty without truly caring for those who hear them. John shows a better way. Bernard of Clairvaux imitated this pattern when he said, “Boldly I speak, because faithfully I love.”¹⁴

Relationship to the Rest of the Bible and to Christ

John’s letters are in many ways the teachings found in John’s Gospel applied to specific pastoral situations. The letters are a key witness to the person and work of Christ, declaring the absolute necessity of believing in Jesus’ deity and humanity. These letters also show how ethics and doctrine are inseparable.

Preaching from John’s Letters

The main clause of the weighty prologue in 1 John is “we proclaim” (1 John 1:3), and the substance of the proclamation in view is Christ. First John is a letter about Christological preaching that demonstrates the gospel’s ethical implications. All three letters are about who and what should be proclaimed, and the ethical results of such preaching.

The issues of obedience to God’s commands and love for fellow believers are perennially relevant, so finding application for these letters should not be challenging. The importance of holding fast to correct doctrine is also continually relevant, even though some today fail to realize it. These letters will push preachers to proclaim that certain key doctrines must be believed in order for one to know God.

These letters are also particularly focused on discerning whether or not one is truly converted. This makes these texts significant resources for preaching in an age that affirms vague spirituality but avoids clear delineation of truth and boundaries. These are helpful pastoral resources for enabling people to discern their spiritual condition.

The repetition in 1 John can be a challenge as the same basic points continue to appear. Some may wonder about the best way to preach through such a letter: Should the preacher gather all of the texts on each theme and preach them together in order to avoid repetitive sermons on the same themes? Although this is possible, it is perhaps most useful to preach sequentially through the texts, allowing the divinely inspired repetition to accentuate the importance of the themes and help them sink deep into our hearts. This also allows the preacher to hone his exposition on these themes.

Interpretive Challenges

The primary interpretive challenge in these letters is deciding where to break each paragraph or section. The commentaries differ widely in several places. However, these decisions do not significantly alter the interpretation of each text.

Within the letters are several particularly challenging texts, which are treated in their respective places in the commentary.

Outline to 1 John

1. I. Prologue: Authoritative Witness to the Incarnation (1:1–4)
2. II. The Necessity of Holiness (1:5–2:2)
   1. A. God’s Utter Holiness (1:5)
   2. B. God’s People Must Be Holy (1:6–7)
   3. C. Holiness Involves Confessing Our Sins (1:8–9)
   4. D. We Can Confess because We Have an Advocate (1:10–2:2)
3. III. The Necessity of Obedience (2:3–6)
4. IV. The Necessity of Loving Fellow Christians (2:7–11)
   1. A. The Old Yet New Command (2:7–8)
   2. B. Love and Light, Hate and Darkness (2:9–11)
5. V. Gospel Encouragements (2:12–14)
6. VI. The Snare of Loving the World (2:15–17)
   1. A. Do Not Love the World (2:15)
   2. B. Reasons Not to Love the World (2:16–17)
      1. 1. The World Is Not of God (2:16)
      2. 2. The World Is Passing Away (2:17)
7. VII. The Necessity of Discernment (2:18–27)
   1. A. The Reality of Antichrist (2:18)
   2. B. Apostasy (2:19)
   3. C. Affirmation of the Faithful (2:20–21)
   4. D. Antichrist Denies the Son (2:22–23)
   5. E. Call to Abide (2:24–27)
8. VIII. Confidence as God’s Children at Christ’s Return (2:28–3:10)
   1. A. Abiding and Righteous Living as Preparation for Christ’s Return (2:28–3:3)
   2. B. Righteous Living as a Consequence of Being God’s Children (3:4–10)
9. IX. The Necessity of Love and Gospel Comfort (3:11–24)
   1. A. Renewed Call to Love (3:11)
   2. B. Love versus Hate and Murder (3:12–15)
   3. C. The Cross as the Ultimate Example of Love (3:16–18)
   4. D. Assurance despite Our Failures (3:19–24)
10. X. The Necessity of Discernment and the Spirit of Antichrist (4:1–6)
    1. A. Call to Discernment (4:1)
    2. B. The Test: Confession of Jesus (4:2–3)
    3. C. Comfort to a Rattled Church (4:4–5)
    4. D. Confirmation: Listening to God and His Apostles (4:6)
11. XI. Love That Reveals God (4:7–12)
    1. A. Love Is Nonnegotiable (4:7–8)
    2. B. The Supreme Example of Love: The Cross (4:9–10)
    3. C. The Practice of Love and Its Result (4:11–12)
12. XII. Abiding in God and Perfected Love (4:13–21)
    1. A. Three Evidences of Conversion (4:13–16)
       1. 1. Having Received the Spirit (4:13)
       2. 2. Confessing that Jesus Is the Son of God (4:14–15)
       3. 3. Abiding in Love (4:16)
    2. B. Elaboration on Love (4:17–21)
13. XIII. Faith in Jesus Overcomes the World (5:1–5)
    1. A. Interconnectedness of Faith, Love, and Obedience (5:1–3)
    2. B. Faith Overcomes the World (5:4–5)
14. XIV. Testimony to the Person of Christ (5:6–12)
15. XV. Summary and Conclusion: Assurance (5:13–21)
    1. A. Assurance of Eternal Life (5:13)
    2. B. Assurance of Answered Prayer (5:14–17)
       1. 1. Statement of Assurance in Prayer (5:14–15)
       2. 2. Specific Example: Prayer for an Erring Brother (5:16–17)
    3. C. Assurance of Spiritual Protection (5:18)
    4. D. Assurance of Belonging to God (5:19)
    5. E. Assurance of the Truth of Jesus (5:20)
    6. F. Closing Charge (5:21)