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Tyndale Open Bible Dictionary

JOHN, Letters of

Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.

Preview

• The First Letter of John

• The Second Letter of John

• The Third Letter of John

The First Letter of John

Occasion and Purpose

First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.

The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, NLT). The positive purpose is further designated in 5:20 (NLT): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.

The Nature of the Opposition

Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.

The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, NLT). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (NLT) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”

The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.

The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.

Author

Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.

It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.

The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, NLT). This is clearly intended to let the readers know that the author was an eyewitness of the events.

The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (AD 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in Against Heresies, and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.

His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.

Date

The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.

Text

The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.

The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The KJB translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.

In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see NLT mg), and the KJB is dependent upon these manuscripts.

The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in AD 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.

Content

Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.

Although chapter designations were not introduced into the text of the NT until AD 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.

The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.

The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.

The purpose of the proclamation is fellowship (the Greek word is koinonia). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).

In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).

Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.

The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.

In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.

In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.

The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.

After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.

Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).

The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.

The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).

The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).

Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).

The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.

The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.

The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, NLT). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).

In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.

Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (NLT). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).

In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, NLT). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).

Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).

The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.

The Second Letter of John

Author, Setting, and Date

Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.

The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.

Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.

The Message

The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.

The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).

The Third Letter of John

Author, Setting, and Date

Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.

Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.

Message

The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.

The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.

The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.