1ST JOHN
Uniqueness of The Book
A. The book of 1st John is not a personal letter as much as it is an “Impassioned Office Memo from Headquarters” (corporate letter).
1. It has no traditional introduction (from whom, to whom).
2. It has no personal greetings or closing message.
B. There is no mention made of personal names. This is highly unusual. The only New Testament books which do not include the name of the author are Hebrews and 1st John. However, it is obvious that it was written to believers presently facing an internal church problem of false teachers.
C. This letter is a powerful theological treatise
1. The centrality of Jesus
a. fully God and fully man
b. salvation comes by faith in Jesus Christ, not a mystical experience or secret knowledge (false teachers)
2. The demand for a Christian lifestyle
a. brotherly love
b. obedience
c. rejection of the fallen world system
3. The assurance of eternal salvation through faith in Jesus of Nazareth (“know” used 27 times) ú4. How to recognize false teachers.
D. This is the least complicated Koine Greek of any book in the New Testament, yet this book, as no other, plumbs the depths of the profound and eternal truths in Jesus Christ.
E. It is possible that 1st John was meant to be a cover letter for the Gospel of John. The Gnostic heresy of the first century forms the background for both books. The Gospel has an evangelistic thrust, while I John is written for believers. The renowned commentator Westcott asserted that the Gospel affirms the deity of Jesus, while 1st John affirms His humanity. These books go together!
F. John writes in black and white (dualistic) terms. This is characteristic of the Dead Sea Scrolls and the Gnostic false teachers. 1st John’s structured literary dualism is both verbal (light versus dark) and stylistic (a negative statement followed by a positive one). This is different from the Gospel of John, which employs a vertical dualism (from above versus from below).
G. It is very difficult to outline I John because of John’s recurrent use of themes. The book is like a tapestry of truths woven together in repeated patterns.
1. It has no traditional introduction (from whom, to whom).
2. It has no personal greetings or closing message.
B. There is no mention made of personal names. This is highly unusual. The only New Testament books which do not include the name of the author are Hebrews and 1st John. However, it is obvious that it was written to believers presently facing an internal church problem of false teachers.
C. This letter is a powerful theological treatise
1. The centrality of Jesus
a. fully God and fully man
b. salvation comes by faith in Jesus Christ, not a mystical experience or secret knowledge (false teachers)
2. The demand for a Christian lifestyle
a. brotherly love
b. obedience
c. rejection of the fallen world system
3. The assurance of eternal salvation through faith in Jesus of Nazareth (“know” used 27 times) ú4. How to recognize false teachers.
D. This is the least complicated Koine Greek of any book in the New Testament, yet this book, as no other, plumbs the depths of the profound and eternal truths in Jesus Christ.
E. It is possible that 1st John was meant to be a cover letter for the Gospel of John. The Gnostic heresy of the first century forms the background for both books. The Gospel has an evangelistic thrust, while I John is written for believers. The renowned commentator Westcott asserted that the Gospel affirms the deity of Jesus, while 1st John affirms His humanity. These books go together!
F. John writes in black and white (dualistic) terms. This is characteristic of the Dead Sea Scrolls and the Gnostic false teachers. 1st John’s structured literary dualism is both verbal (light versus dark) and stylistic (a negative statement followed by a positive one). This is different from the Gospel of John, which employs a vertical dualism (from above versus from below).
G. It is very difficult to outline I John because of John’s recurrent use of themes. The book is like a tapestry of truths woven together in repeated patterns.
The Author
A. The authorship of 1st John is part of the debate over the authorship of the Johannine Corpus — the Gospel, 1st – 3rd John and Revelation.
B. There are two basic positions
1. Traditional
a. Tradition was unanimous among the early Church fathers that John, the beloved Apostle, was the author of 1st John
b. Summary of early church evidence (1) Clement of Rome (90 A.D.) (2) Polycarp of Smyrna, Philippians 7 (110 – 140 A.D.) (3) Justin Martyr’s, Dialogue 123:9 (150 – 160 A.D.) (4) Allusions to I John are made in the writings of –Ignatius of Antioch and Papias of Hierapolis (5) Irenaeus of Lyons (130 – 202 A.D.) attributes 1st John to the Apostle John. (6) Other early writings attribute authorship to John the Apostle are Clement, Origen and Dionysius all three of Alexandria, the Muratorian Fragment (180 – 200 A.D.) and Eusebius (3rd century). (7) Jerome (second half of 4th century).
c. If John, what we do know about John the Apostle? (1) He was the son of Zebedee and Salome (2) He was a fisherman on the Sea of Galilee with his brother, James (possibly owned several boats) (3) Some believe his mother was a sister of Mary, the mother of Jesus (John 19:25; Mark 15:20) (4) Apparently he was wealthy because he had: –(a) hired servants (Mark 1:20) –(b) several boats –(c) a home in Jerusalem (Matthew 20:20) (5) John had access to the High Priest’s home in Jerusalem, which shows he was a person of some renown (John 18:15 – 16) (6) It was John in whose care Mary, the mother of Jesus, was committed.
d. Early Church tradition unanimously testified that John outlived all of the other Apostles, and after the death of Mary in Jerusalem he moved to Asia Minor and settled in Ephesus, the largest city in that area. From this city he was exiled to the Island of Patmos (just off the coast) and was later released and returned to Ephesus (Eusebius quotes Polycarp, Papias and Irenaeus).
2. Modern Scholarship
a. The vast majority of modern scholars recognize the similarity among all of the Johannine writings, especially in phrasing, vocabulary, and grammatical forms. A good example of this is the stark contrast which characterized these writings: life versus death, truth versus falsehood. This same stark dichotomy can be seen in other writings of the day; the Dead Sea Scrolls and incipient Gnostic writings.
b. There have been several theories about the inter-relationship between the five books traditionally ascribed to John. Some groups assert authorship to one person, two people, three people, and so on. It seems the most plausible position is that all of the Johannine writings are the result of the thoughts of one man, even if possibly penned by several of his disciples.
c. My personal belief is that John, the aged Apostle, wrote all five books toward the end of his ministry in Ephesus.
B. There are two basic positions
1. Traditional
a. Tradition was unanimous among the early Church fathers that John, the beloved Apostle, was the author of 1st John
b. Summary of early church evidence (1) Clement of Rome (90 A.D.) (2) Polycarp of Smyrna, Philippians 7 (110 – 140 A.D.) (3) Justin Martyr’s, Dialogue 123:9 (150 – 160 A.D.) (4) Allusions to I John are made in the writings of –Ignatius of Antioch and Papias of Hierapolis (5) Irenaeus of Lyons (130 – 202 A.D.) attributes 1st John to the Apostle John. (6) Other early writings attribute authorship to John the Apostle are Clement, Origen and Dionysius all three of Alexandria, the Muratorian Fragment (180 – 200 A.D.) and Eusebius (3rd century). (7) Jerome (second half of 4th century).
c. If John, what we do know about John the Apostle? (1) He was the son of Zebedee and Salome (2) He was a fisherman on the Sea of Galilee with his brother, James (possibly owned several boats) (3) Some believe his mother was a sister of Mary, the mother of Jesus (John 19:25; Mark 15:20) (4) Apparently he was wealthy because he had: –(a) hired servants (Mark 1:20) –(b) several boats –(c) a home in Jerusalem (Matthew 20:20) (5) John had access to the High Priest’s home in Jerusalem, which shows he was a person of some renown (John 18:15 – 16) (6) It was John in whose care Mary, the mother of Jesus, was committed.
d. Early Church tradition unanimously testified that John outlived all of the other Apostles, and after the death of Mary in Jerusalem he moved to Asia Minor and settled in Ephesus, the largest city in that area. From this city he was exiled to the Island of Patmos (just off the coast) and was later released and returned to Ephesus (Eusebius quotes Polycarp, Papias and Irenaeus).
2. Modern Scholarship
a. The vast majority of modern scholars recognize the similarity among all of the Johannine writings, especially in phrasing, vocabulary, and grammatical forms. A good example of this is the stark contrast which characterized these writings: life versus death, truth versus falsehood. This same stark dichotomy can be seen in other writings of the day; the Dead Sea Scrolls and incipient Gnostic writings.
b. There have been several theories about the inter-relationship between the five books traditionally ascribed to John. Some groups assert authorship to one person, two people, three people, and so on. It seems the most plausible position is that all of the Johannine writings are the result of the thoughts of one man, even if possibly penned by several of his disciples.
c. My personal belief is that John, the aged Apostle, wrote all five books toward the end of his ministry in Ephesus.
The Date — Obviously this is linked to authorship
A. If John the Apostle wrote these letters, and especially 1st John, we are talking about some time during the close of the first century. This would give time for the development of the Gnostic false theological/philosophical systems and also would fit into the terminology of 1st John (“little children”), which seems to imply an older man talking to a younger group of believers. Jerome says John lived 68 years after Jesus’ crucifixion. This seems to fit with this tradition.
B. A.T. Robertson thinks I John was written between 85 – 95 A.D. , while the Gospel was written by 95 A.D .
C. The New International Commentary Series on 1st John by I. Howard Marshall asserts that a date between 60 – 100 A.D. is as close as modern scholarship would like to come to estimating the date of the Johannine writings.
B. A.T. Robertson thinks I John was written between 85 – 95 A.D. , while the Gospel was written by 95 A.D .
C. The New International Commentary Series on 1st John by I. Howard Marshall asserts that a date between 60 – 100 A.D. is as close as modern scholarship would like to come to estimating the date of the Johannine writings.
The Recipients
A. Tradition asserts that this book was written to the Roman Province of Asia Minor, with Ephesus being its major metropolitan area.
B. The letter seems to have been sent to a specific group of churches in Asia Minor which were experiencing a problem with false teachers (like Colossians and Ephesians), specifically docetic Gnostics who denied the humanity of Christ, but affirmed His deity.
C. Augustine (fourth century) says it was written to the Parthians (Babylon). He is followed by Cassiodrus (early 6th century). This probably came from the confusion of the phrase “the elect lady,” and the phrase, “she who is in Babylon,” which are used in 1st Peter 5:13 and 2nd John 1.
D. The Muratorian Fragment, an early canonical list of New Testament books written between 180 – 200 A.D. in Rome, asserts that this letter was written “after the exhortation of his fellow disciples and bishops.”
B. The letter seems to have been sent to a specific group of churches in Asia Minor which were experiencing a problem with false teachers (like Colossians and Ephesians), specifically docetic Gnostics who denied the humanity of Christ, but affirmed His deity.
C. Augustine (fourth century) says it was written to the Parthians (Babylon). He is followed by Cassiodrus (early 6th century). This probably came from the confusion of the phrase “the elect lady,” and the phrase, “she who is in Babylon,” which are used in 1st Peter 5:13 and 2nd John 1.
D. The Muratorian Fragment, an early canonical list of New Testament books written between 180 – 200 A.D. in Rome, asserts that this letter was written “after the exhortation of his fellow disciples and bishops.”
The Heresy
A. The letter itself is obviously a reaction against a type of false teaching (“If we say. . .” 1:6 and “he who says...” 2:9; 4:20 [diatribe]).
B. We can learn some of the basic tenets of the heresy by internal evidence from 1st John.
1. a denial of the incarnation of Jesus Christ
2. a denial of the centrality of Jesus Christ in salvation
3. a lack of an appropriate Christian lifestyle
4. an emphasis on knowledge (often secret)
5. a tendency toward exclusivism
C. The setting of the first century
D. Possible options as to which group of Gnostics John is addressing
1. Incipient Gnosticism
a. The basic teachings of incipient Gnosticism of the first century seem to have been an emphasis on the ontological (eternal) dualism between spirit and matter. Spirit (High God) was considered good, while matter was inherently evil. This dichotomy resembles Platonism’s ideal versus physical, heavenly versus earthly, invisible versus visible. There was also an overemphasis on the importance of secret knowledge (passwords or secret codes which allow a soul to pass through the angelic spheres [aeons] up to the high god) necessary for salvation.
b. There are two forms of incipient Gnosticism which apparently could be in the background of 1st John (1) Docetic Gnosticism, which denies the true humanity of Jesus because matter is evil (2) Cerinthian Gnosticism, which identifies the Christ with one of many aeons or angelic levels between the good high god and evil matter.
2. Ignatius suggests another possible source of the heresy in his writings to the Smyrnaeans iv – v. They denied the incarnation of Jesus and lived antinomian lifestyles.
3. Yet another less likely possibility of the source of the heresy is Meander of Antioch, who is known from the writings of Irenaeus, Against Heresies XXIII. He was a follower of Simon the Samaritan and an advocate of secret knowledge.
E. The Heresy Today
1. The spirit of this heresy is present with us today when people try to combine Christian truth with other systems of thought.
2. The spirit of this heresy is present with us today when people emphasize “correct” doctrine to the exclusion of personal relationship and lifestyle faith.
3. The spirit of this heresy is present with us today when people turn Christianity into an exclusive intellectual eliteness.
4. The spirit of this heresy is present with us today when people turn to asceticism or antinomianism.
The Roman world of the 1st century was a time of eclecticism between the Eastern and Western religions. The gods of the Greek and Roman pantheons were in ill repute. The Mystery religions were very popular because of their emphasis on personal relationship with the deity and secret knowledge. Secular Greek philosophy was popular. Into this world of eclectic religion came the exclusiveness of the Christian faith (Jesus is the only way to God, John 14:6). Whatever the exact background of the heresy, it was an attempt to make the seeming narrowness of Christianity plausible and intellectually acceptable to a wider Greek-Roman audience.
B. We can learn some of the basic tenets of the heresy by internal evidence from 1st John.
1. a denial of the incarnation of Jesus Christ
2. a denial of the centrality of Jesus Christ in salvation
3. a lack of an appropriate Christian lifestyle
4. an emphasis on knowledge (often secret)
5. a tendency toward exclusivism
C. The setting of the first century
D. Possible options as to which group of Gnostics John is addressing
1. Incipient Gnosticism
a. The basic teachings of incipient Gnosticism of the first century seem to have been an emphasis on the ontological (eternal) dualism between spirit and matter. Spirit (High God) was considered good, while matter was inherently evil. This dichotomy resembles Platonism’s ideal versus physical, heavenly versus earthly, invisible versus visible. There was also an overemphasis on the importance of secret knowledge (passwords or secret codes which allow a soul to pass through the angelic spheres [aeons] up to the high god) necessary for salvation.
b. There are two forms of incipient Gnosticism which apparently could be in the background of 1st John (1) Docetic Gnosticism, which denies the true humanity of Jesus because matter is evil (2) Cerinthian Gnosticism, which identifies the Christ with one of many aeons or angelic levels between the good high god and evil matter.
2. Ignatius suggests another possible source of the heresy in his writings to the Smyrnaeans iv – v. They denied the incarnation of Jesus and lived antinomian lifestyles.
3. Yet another less likely possibility of the source of the heresy is Meander of Antioch, who is known from the writings of Irenaeus, Against Heresies XXIII. He was a follower of Simon the Samaritan and an advocate of secret knowledge.
E. The Heresy Today
1. The spirit of this heresy is present with us today when people try to combine Christian truth with other systems of thought.
2. The spirit of this heresy is present with us today when people emphasize “correct” doctrine to the exclusion of personal relationship and lifestyle faith.
3. The spirit of this heresy is present with us today when people turn Christianity into an exclusive intellectual eliteness.
4. The spirit of this heresy is present with us today when people turn to asceticism or antinomianism.
The Roman world of the 1st century was a time of eclecticism between the Eastern and Western religions. The gods of the Greek and Roman pantheons were in ill repute. The Mystery religions were very popular because of their emphasis on personal relationship with the deity and secret knowledge. Secular Greek philosophy was popular. Into this world of eclectic religion came the exclusiveness of the Christian faith (Jesus is the only way to God, John 14:6). Whatever the exact background of the heresy, it was an attempt to make the seeming narrowness of Christianity plausible and intellectually acceptable to a wider Greek-Roman audience.
The Purpose
A. It has a practical focus for believers
1. to give them joy (1:4..."These things we write, so that our joy may be made complete." (NASB))
2. to encourage them to live godly lives (1:7..."...but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin." (NASB))
3. to give them assurance of their salvation in Christ (5:13..."These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life." (NASB))
4. to command them (and remind them) to love one another and not the world.
B. It has a doctrinal focus for believers
1. refute the error of separating Jesus’ deity and humanity
2. refute the error of separating spirituality into an intellectualism devoid of godly living
3. refute the error that one can be saved in isolation from others
1. to give them joy (1:4..."These things we write, so that our joy may be made complete." (NASB))
2. to encourage them to live godly lives (1:7..."...but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin." (NASB))
3. to give them assurance of their salvation in Christ (5:13..."These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life." (NASB))
4. to command them (and remind them) to love one another and not the world.
B. It has a doctrinal focus for believers
1. refute the error of separating Jesus’ deity and humanity
2. refute the error of separating spirituality into an intellectualism devoid of godly living
3. refute the error that one can be saved in isolation from others
Notes on 1st John by Tim Headley
1 John 1-5
Chapter 1
1-5...This message that we heard from _____ we declare to you: God is _____.
6-10...Confess your ____, leave the ________, and walk in the _____.
Chapter 2
1-11...If you say that you “know” God, but you don’t ____ Him, you’re a ____.
12-14...I write to you to encourage you: your sins are ________; you ____ God, and you have overcome the ______ one.
15-17...If you love _______ after stuff, then you don’t ____ God.
18-19...You know that the Anti-Christ’s who were among us have ____.
20-29...You know the _____. Let it stay in you, and you will stay in _____.
Chapter 3
1-3...Your expectation of ______ Jesus ________ you.
4-15...God’s children are _______: they do the _____ things; they don’t keep _______.
16-21...You will know that you are God’s child if you ____ others not with words, but with _______.
22-24...When you ____ God, you will know that His Spirit is living ______ you.
Chapter 4
1-6..._____ teachers will not agree that Jesus Christ actually came to this earth in _____ form.
7-21...If you “know” God, then you will ____ others, you will _______ that Jesus is the Son of God, and you will ____ God.
Chapter 5
1-5...Every child of God believes that Jesus is the _______, loves _____, keeps God’s ____________, and overcomes the world.
6-13...Believers in Jesus have the Holy Spirit ______ them, who is a witness of _____.
14-17...If you pray for your _______ brother, God will give him ____, as long as the sin is not a sin that leads to _____.
18-21...God’s children do not keep on _______; the wicked one does not have _____ over them. Keep yourselves from _____.
Chapter 1
1-5...This message that we heard from _____ we declare to you: God is _____.
6-10...Confess your ____, leave the ________, and walk in the _____.
Chapter 2
1-11...If you say that you “know” God, but you don’t ____ Him, you’re a ____.
12-14...I write to you to encourage you: your sins are ________; you ____ God, and you have overcome the ______ one.
15-17...If you love _______ after stuff, then you don’t ____ God.
18-19...You know that the Anti-Christ’s who were among us have ____.
20-29...You know the _____. Let it stay in you, and you will stay in _____.
Chapter 3
1-3...Your expectation of ______ Jesus ________ you.
4-15...God’s children are _______: they do the _____ things; they don’t keep _______.
16-21...You will know that you are God’s child if you ____ others not with words, but with _______.
22-24...When you ____ God, you will know that His Spirit is living ______ you.
Chapter 4
1-6..._____ teachers will not agree that Jesus Christ actually came to this earth in _____ form.
7-21...If you “know” God, then you will ____ others, you will _______ that Jesus is the Son of God, and you will ____ God.
Chapter 5
1-5...Every child of God believes that Jesus is the _______, loves _____, keeps God’s ____________, and overcomes the world.
6-13...Believers in Jesus have the Holy Spirit ______ them, who is a witness of _____.
14-17...If you pray for your _______ brother, God will give him ____, as long as the sin is not a sin that leads to _____.
18-21...God’s children do not keep on _______; the wicked one does not have _____ over them. Keep yourselves from _____.
The Outline
I. Introduction: the purpose of the epistle 1:1 – 4
II. Living in the light of fellowship with God 1:5 – 2:11
A. Staying on the path by walking in God's light 1:5 – 2:2
B. Reaching the goal by knowing the God of light 2:3 – 11
III. Resisting enemies 2:12 – 27
A. Appreciating spiritual advances 2:12 – 14
B. Recognizing spiritual adversaries 2:15 – 27
1. Resisting the world 2:15 – 17
2. Resisting the antichrists 2:18 – 27
IV. Living in anticipation of Christ's judgment seat 2:28 – 4:19
A. Abiding to face Christ confidently 2:28
B. Learning to see God's children 2:29 – 3:10a
C. Learning to see Christian love 3:10b – 23
1. What love is not 3:10b – 15
2. What love is 3:16 – 18
3. What love does for believers 3:19 – 23
D. Learning to see the God of love 3:24 – 4:16
1. God's indwelling affirmed 3:24
2. God's Spirit recognized 4:1 – 6
3. God's indwelling recognized 4:7 – 16
E. Having boldness at Christ's judgment seat 4:17 – 19
V. Learning how to live obediently 4:20 – 5:17
A. The meaning of brotherly love 4:20 – 5:3a
B. The empowerment of brotherly love 5:3b – 15
C. The consequences of brotherly love 5:16 – 17
VI. Christian certainties 5:18 – 21
II. Living in the light of fellowship with God 1:5 – 2:11
A. Staying on the path by walking in God's light 1:5 – 2:2
B. Reaching the goal by knowing the God of light 2:3 – 11
III. Resisting enemies 2:12 – 27
A. Appreciating spiritual advances 2:12 – 14
B. Recognizing spiritual adversaries 2:15 – 27
1. Resisting the world 2:15 – 17
2. Resisting the antichrists 2:18 – 27
IV. Living in anticipation of Christ's judgment seat 2:28 – 4:19
A. Abiding to face Christ confidently 2:28
B. Learning to see God's children 2:29 – 3:10a
C. Learning to see Christian love 3:10b – 23
1. What love is not 3:10b – 15
2. What love is 3:16 – 18
3. What love does for believers 3:19 – 23
D. Learning to see the God of love 3:24 – 4:16
1. God's indwelling affirmed 3:24
2. God's Spirit recognized 4:1 – 6
3. God's indwelling recognized 4:7 – 16
E. Having boldness at Christ's judgment seat 4:17 – 19
V. Learning how to live obediently 4:20 – 5:17
A. The meaning of brotherly love 4:20 – 5:3a
B. The empowerment of brotherly love 5:3b – 15
C. The consequences of brotherly love 5:16 – 17
VI. Christian certainties 5:18 – 21