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Introduction to 1 John

Today, we start our journey in the book of 1 John. Having finished our study on Hebrews and looking at other topics like my depression book and territorial spirits, we turn our attention back to the Bible and begin our look at the powerful book of 1 John. As such, we must first set the stage for our study by looking at 1 John as a whole. As with our study on Colossians, Galatians, James, and Hebrews, by understanding the background, author, date, and context of the writing, this will enhance our study and allow us to understand more about what the inspired writer was saying as well as its application to our lives.

Before we begin, I want to mention again to please check out my new book called God, Fatherhood, and Male Postpartum Depression. It is a study of the fatherly attributes of God and how we deal with suffering, especially depression.

Also, Since we finished our study on the book of Hebrews, I have come across several videos and podcasts that talk quite a bit about false teachings that are leading our Christian brothers and sisters astray. The important thing is not the denomination or the movement, it is not the teachers or preachers or these so-called apostles. It is how they are distorting the biblical message and leading others astray. I want to say this with kindness, this is why it is so important for all of us to know God’s word and what it truly is saying. We will see this later in 1 John, but let me share the verse today, it says, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.” This same command is echoed in other parts of Scripture as well. For example, in 1 Thessalonians 5:20-21 we find Paul exhorting the Christians to not “despise prophecies, but test everything; hold fast what is good.” Sadly, there are many people who claim to speak for God who are presenting a false gospel that is powerless to save. Such errant teaching leaves people with a false hope of salvation and, in a way, inoculates them from the true message. People who are deceived into thinking everything is fine will be more resistant to the truth.

Second Corinthians 11:13-15 warns us that “such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.” So the reason for testing the spirits, for testing all religious teaching, is to see if it is truly from God or if it is a lie from Satan and his servants. The test is to compare what is being taught with the clear teaching of the Bible. The Bible alone is the Word of God; it alone is inspired and inerrant. Therefore, the way to test the spirits is to see if what is being taught is in line with the clear teaching of Scripture. In Acts 17:10-11 the Berean Jews were commended because, after they heard the teachings of Paul and Silas, they “examined the Scriptures daily to see if these things were so.” The Bereans were called “noble” for doing so.

Testing the spirits means that one must know how to “examine the Scriptures.” Rather than accept every teaching, discerning Christians diligently study the Scriptures. Then they know what the Bible says and therefore can “test all things and hold fast to what is true.” In order to do this, a Christian must “be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). The Word of God is to be “a lamp” and “a light” to our path (Psalm 119:105). We must let its light shine on the teachings and doctrines of the day; the Bible alone is the standard by which all truth must be judged.

This is why I do this podcast and blog. Honestly, many people care more about theology, controversial topics, or apologetics than an in-depth verse-by-verse Bible study. I want each person that comes across this podcast and blog to understand a proper biblical hermeneutic. I want you to know what the passage is saying (observation), the context behind it, the historical setting, what does the passage mean (Interpretation), and its application. We cannot just accept the words of any and every person speaking who claims to be a Christian preacher. We must be like the Bereans and test their words. If a preacher is using a verse for some type of mystical application or claim, we need to be able to understand that their “key” verse or “proof text” is not actually part of that application.

Let me give you an example. A higher profile teacher in the Christian new age movement used 1 Corinthians 5:4 as a proof text that Christians have the ability to teleport or open portals in this world to move about as angels do. Or to use this portal and go from one side of the earth to another. When we look at 1 Corinthians 5 as a whole, this chapter is dealing with a case of incest. It has nothing to do with teleportation or portals or anything else.

We must be aware of the original author’s intent, purpose, historical context, and surrounding verse context. We cannot just swallow down what these people are saying. I do the same every week when I am at church. I am constantly evaluating what the pastor is saying.

I have a background in dispensationalism. I am some form of a dispensationalist. I get that those of covenantalism will not agree with me on everything I am saying or how I am interpreting the passage. We may have disagreements. At the end of the day, we will be in heaven.

If I changed this podcast/blog to be more about progressive Christianity, I would potentially be way more popular. But, I don’t agree with progressive Christianity. I don’t agree with a lot of what is being said and the elevation of experience to the same degree as Scripture. Progressive Christianity is to me focused and I believe our focus, goal, and aim should be only on God. I do this because I want us all to know God better and His Word better. I want us to know more about what it is saying, as best as I can or any person can. Whether you listen to me or some other Christian person, I just want you to truly study God’s Word. Appreciate it. Learn it. Grow close to God and know Him better. Seek Him with all your heart, mind, soul, and body. This podcast/blog is so that we may study God and His Word, and subsequently use our study methods to weigh whether what is being said is really what is in the Bible. Just because someone doesn’t take a piece of Scripture literally and they take it figuratively, does not mean that they throw out all forms of interpretation. There is still a critical reading to that. Let us employ critical reading and listening. There are many in the dispensational camp that have made some bad claims and had bad teachings. It is all around us. Please, let us measure the words of these new-age teachers and hyper-charismatic teachers and not fall for their traps. I am all for experience, but my experience is nowhere near the level of God’s holy and inerrant Word. Not even close. Study the Word. Know the truth. Preach the Gospel.

Ok, let’s get started.

Summary:

It is something of an anomaly that 1 John with his simple Greek is undoubtedly one of the most difficult books that you will find in the New Testament. It is an extremely difficult book. It is also interesting that first-year Greek students study 1 John because the Greek, generally speaking, is comparatively simple but, it is a hard, hard book. There is a great deal of conflict about what this little 5-chapter Epistle is saying. It is our privilege and our goal is to cover 1 John in its entirety in the section

The First Epistle of John is an intensely practical letter addressed to Christian readers. It warns against the dangers of false teaching and exhorts believers to lives of obedience to God and love for their brothers and sisters.[1]

Key theme: the tests of reality in the Christian life

Key Verse: 1 John 5:13 (others could be 1:3; 2:1; 4:7; 4:12)

Author: The author of 1 John never identified themselves by name, but Christians since the beginning of the church have considered this letter authoritative, believing it was written by John the apostle. That group of witnesses includes Polycarp, an early second-century bishop who as a young man knew John personally. This is corollary but the vocabulary is very similar to the Gospel of John with some of the same figures and argues for common authorship of these books. The same is concluded when this book is compared to the later two letters. It is a similar style of writing. It is instructive to note that no person other than John the apostle was ever suggested by the early church as the author of the first epistle. The same is not true of 2 and 3 John, though he was still the overwhelming choice.[2] it is plain from the tone of the letter as a whole that the writer possessed spiritual authority. In addition, the author clearly places himself as part of a group of apostolic eyewitnesses to the life and ministry of Jesus, stating that “what we have seen and heard we proclaim to you also” (1:3). Early Christian writers including Irenaeus, Clement of Alexandria, and Tertullian cited the epistle as John’s. There is thus no good reason for denying the traditional belief that the letter is of apostolic authorship. Evidence both internal and external favors the view that the apostle John is the author of the three letters Christian tradition has attributed to him. The writing style is so close to that of the Fourth Gospel that common authorship clearly is the best position to affirm

Date: The date is uncertain. Some believe between a.d. 60 and 65, while others believe later, between a.d. 80 and 90.[3] Virtually nothing in the epistle indicates a specific date or period for its writing. Many conservatives suggest a date late in the first-century a.d., about the time of or shortly after the writing of the Fourth Gospel. A case can be made for dating the Gospel of John sometime prior to a.d. 70. If this is done, there is no particular reason why 1 John may not be assigned to the same period of time. If 2:19 suggests that the false teachers had seceded from the Palestinian churches which the apostles supervised, then this perhaps can be taken to indicate a time before the calamities of the Jewish revolt against the Romans in a.d. 66–70.[4] After this period the influences (both good and bad) of Palestinian Christianity on the Gentile churches must have greatly decreased. If the reference of 2:19 is indeed to Palestine, then John may well have been writing from Jerusalem when he stated, “They went out from us.”

Tradition is strong that John spent his later years in the city of Ephesus ministering to the churches of Asia Minor. Irenaeus wrote, “John, the disciple of the Lord, who also leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia” (Against Heresies, 3.1.1). Therefore, it would seem reasonable to see the place of writing for the three epistles also as Ephesus. It is also the case that church tradition says John was at Ephesus “remaining among them permanently until the time of Trajan” (Against Heresies, 3.3.4). Trajan reigned as Roman emperor a.d. 98–117. This fact would indicate John died toward the end of the first century, which sets a terminus for his writings. A date of somewhere between a.d. 85 and 100 is reasonable. To be more precise than this is not possible, though numerous scholars tend to push the date of writing for the three letters into the nineties[5]

This was probably written before he was at Patmos or at Patmos. Most date it around 90 AD as a good proposition and then around 95 for Revelation (which becomes important for this book)

Purpose: A statement of the purpose of the book (Note: There is some dispute about the purpose of this book.)

  • To confirm the readers in their faith in the face of heresy (everyone generally agrees with this)
    • By and large the readers are believers (2:12-14, 20-21, 27; 3:1-2, 13, 18; 4:1, 4, 7, 11; 5:13)
      • There is no doubt on this point that the readers are believers
    • The frequency of the verb know (ginosko occurs 25 times and oida 15 times) shows John is reassuring his readers of the truth (cf. 5:13).
  • To refute false doctrine and practice in the face of heresy (1:6, 8, 10; 2:9, 11, 18, 22-23, 26; 3:4, 8, 10, 15, 17; 4:1-3, 5, 8, 20; 5:10. Cf. Acts 20:29-30; 2 Tim. 3:1-9; 4:3-4)
    • The false doctrine was promoted by seceders (people who left the church and promoted false doctrines and enemies of John’s ministry; i.e. seceded from their fellowship) – 2:18-19
    • Note: At this point, many people will say a purpose of the Book is to bring the believers into fellowship. You will find many say this – good people, good Bible teachers – say a purpose of 1 John is to bring believers into fellowship. Now that is a purpose but it is not THE Purpose. The reason I say that is koinonia. What does koinonia mean? Fellowship. Koinonia only occurs in chapter 1; you do not have it after that. If the purpose of the Book was fellowship, you would think it would be sprinkled throughout the whole Book but it is only in chapter 1. This fellowship definitely seems to be the purpose of chapter 1 (v. 3), but when we move forward even starting in 2:1 (“My little children, I am writing these things to you so that you may not sin…”), there begins another purpose.
    • Now look at 5:13 where there is another purpose: “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.” So we have three purpose statements. Others will disagree, but I take the last one as being the overall, overarching purpose. Why would you take the last one? Because the purpose statement for the Gospel of John is located where in the Gospel? At the end in chapter 20. So I take it that John is paralleling what he is doing in the Gospel of John and 1 John. We seem to have the same idea. Summarily, the overall purpose of the Book is that you might know in the face of false doctrine that you are holding to the correct doctrine and that you are living the right life. It is to confirm the readers in their faith and to refute the false doctrine practices.

Occasion:

The readers had been confronted with false teachers, whom John called antichrists (1 John 2:18–26). The exact character of these false teachers has been much discussed. A false doctrinal system had beset the churches around Ephesus in Asia Minor. This error is generally assumed to be a form of dualism. In dualism, there is the belief that matter is inherently evil.

If you can see it, touch it, handle it – it’s evil. You’ll find many people will say it is to refute Gnosticism. Edwin Yamauchi has written a book on pre-Christian Gnosticism to indicate that Gnosticism at this time was not really the full-blown Gnosticism. Gnosticism grew out of dualism – basically, matter is evil also – but it’s a whole complicated heretical doctrinal system. Honestly, Gnosticism almost overwhelmed the church in the middle of the 2nd century. The church was fighting for its life against Gnosticism. The basis of it is in dualism. By the way that is why the Greeks thought the resurrection of the body was ridiculous – matter is evil, this body is a prison house, this body limits you, this body causes you sickness, this body causes you pain, the last thing you want is a resurrected body. So when Paul preached the resurrection from the dead, the resurrection of Christ from the dead in Acts 17, in Athens they rejected him and thought it was ridiculous because they didn’t want the body. So the whole point is matter is evil.

If matter is evil, what do you do with the body of Christ? In 1 John two distinct forms of dualism seem to be in view. One is Docetism which taught Christ was only an appearance (Cf. 4:2-3; 1:1). The word dokeo means to seem, think, or appear. So they said Christ did not really have a body. Think back to the classic Footprints in the Sand poem where there are two people walking and then difficult times come and there is just one set of footprints. The person says, Lord, why did you abandon me in these hard times?” The answer is that Christ did not abandon you but carried you and that is why there is only one set of footprints. Those in Docetism would say, “No, there were never two sets of prints because Jesus did not leave footprints. He had no body.” Look at 1:1 and 4:2-3, John seems to be talking about the idea of the flesh and combating this idea.

The other is a false doctrine propounded by Cerinthus, a contemporary of John. According to Cerinthus, Jesus was a naturally begotten human upon whom the “Christ” spirit descended at the baptism of Jesus and left before the crucifixion. This idea is going to grow bigger and bigger at the time. At Jesus’ baptism, the Christ spirit came on Jesus. Through His ministry, it is Jesus Christ. Then before His death, the Christ spirit left and only Jesus died. This is refuted in 1 John 5:6. Remember in Acts 10 (specifically v. 38), the Holy Spirit anointed Christ. So Jesus obviously had the Holy Spirit before that, but He was anointed with the Holy Spirit for ministry in His baptism but also through blood through His death. Not with the baptism of water only but through His whole life is what 5:6 seems to be saying. This seems to be a refutation – and there is debate on that – but it seems to be a refutation of this dualism. Irenaeus, who was a disciple of Polycarp who was a disciple of John, said John and Cerinthus came into conflict at Ephesus.

So we have two problems. The first problem is what to do with the body of Christ? The second problem is what do you do with your own body? What about the Christians’ body? This had two diametrically opposed results. Dualism was not only a doctrinal deviant but also held to practical and moral aberrations. Strangely, it took two opposing tacks. On the one hand, some believed because matter is evil the course of life should be ascetic. If matter is evil and your body is matter, you should do everything possible to make this body miserable. Be cold, starve yourself, flagellate (beat or whip) yourself. Just do everything possible to make your body miserable because matter is evil. On the other hand, these heretics felt because matter is evil one cannot do anything about this fact and should therefore give free expression to sin. if matter is evil and my body is evil, I can’t do anything about it. I’m not my body; I’m just a spirit/soul that lives in this body. It is the latter viewpoint which John combats in this epistle (1:6, 8, 10; 3:4-10).

It is not possible to be precise about the exact character of the false teaching which John opposed in his letter. The only certain data is what is found in the epistle itself. It is clear that the antichrists denied that Jesus is the Christ (2:22). The emphasis on “knowing” God fits the view that the heretics made special claims to “knowledge” as the Gnostics did. But Gnosticism is chiefly known from sources much later than 1 John and many characteristics of later Gnostic thought do not find reflection in the epistle. It is not prudent (or likely possible) to attempt to systematize the thought of the heretics whom John opposed in this letter. According to his own statements, he had “many” false teachers in view (2:18; 4:1). There is no reason to think that all of them held exactly the same views.

The method of John

  • Didactic – meaning he is teaching
    • The basic method John uses is to teach by contrast. The contrast is not simply between saved and unsaved; it is sharper than that. John shows the conflict between heresy and truth, between a walk with God and the lifestyle of heretics.
    • Further: Some will say, “This feud is between saved and unsaved because if you sin, you’re unsaved.” That’s not what John is talking about. John is talking about a heretic over here going with this lifestyle – denying Christ and everything else – and a person’s walking over here with the Bible, walking with the Lord, walking with God. John is talking about two entirely different lifestyles and entirely different belief systems. The contrast is not just between saved and unsaved; we have to recognize that the contrast is between a heretic over here and a person who is really walking with the Lord.
    • We will also have a contrast of doctrine and a contrast of practice.
      • Contrast and doctrine – basically doctrine dealing with Christ
        • Jesus is Messiah versus denial (2:21-23)
        • Jesus has come in flesh versus denial
          • Heretic would say Jesus did not come in the flesh
        • Jesus is God’s Son versus denial (4:15; 5:10)
        • The key ingredient all comes down to who is Jesus Christ. Christianity is Christ.
      • Contrast and doctrine
        • Righteousness versus sin (3:6-10)
        • Loving versus hating (2:9-11; 3:15)
        • Listening and not listening (4:6; also Jn 10:4-5, 16)
  • Polemic
    • John also warns (Cf. 2:28; 3:8, 15).

The place of writing

  • Persistent and consistent tradition puts the closing years of John’s life at Ephesus. It seems this epistle was written in his sunset years. However, some believe he wrote this potentially while in Jerusalem and there is debate whether this was actually before the Gospel of John writing.

The destination/audience

  • The letter contains no hint about the identity or location of the readers beyond the fact that they are Christians. Since early church tradition associates John with the Roman province of Asia (in western Turkey), it has often been thought that the readers lived there.[6] This may well be true especially since this association is confirmed by Revelation 2 and 3.
  • While John was in Ephesus he probably ministered in the surrounding areas. The epistle was evidently a circular letter sent to believers in the environment of Ephesus. It is possible the readers were the same as the seven churches of Revelation. Population estimated at three hundred thousand. Ephesus was the capital city of the province of Asia, in modern Turkey. Ephesus was a leading trade center in the Roman Empire. It was a center of worship of the pagan goddess Diana; the temple of Diana was one of the Seven Wonders of the Ancient World. It was a beautiful city, very sophisticated, wealthy, and pagan.
    • When we look at the Revelation, also written by John also, that letter to those 7 churches are circular. We can’t escape from the pattern. The direction is given and it’s possible the readers of this Epistle were the same. We don’t know, that’s pure speculation
  • That the initial readers were indeed Christians is clear from 2:12–14, 21; and 5:13. The reference to “the anointing” which they possessed (2:20, 27) that is, the Holy Spirit, might also suggest that the addressees were principally the leaders of the church or churches to which John wrote. In the Old Testament the leaders of Israel—prophets, priests, and kings—were often anointed to their offices. While it is conceivable that 1 John 2:20 and 27 refer to an “anointing” which is true of all Christians, this kind of idea is rare in the New Testament. Even 2 Corinthians 1:21 may refer to Paul’s apostolic office. Possibly therefore, in 1 John 2:20 and 27 the writer sought to affirm the competency of the church leaders in the area of spiritual understanding and thus to shore up their authority as over against the false teachers. The leaders did not need to be taught by any human teachers since they were taught by their “anointing,” that is, by the Holy Spirit. It is impossible to be dogmatic on this point. No doubt John knew the addressees when he wrote the epistle.[7]

When you look at the introductory material and you come to a conclusion on the introduction, you have set the stage for how you’re going to interpret 1 John. So it’s very important that you get this introductory material down to determine your explanation of the book.

The importance of 1 John

The parallelisms in 1 John are striking for their simplicity: Christ vs. antichrists, light vs. darkness, truth vs. falsehood, righteousness vs. sin, love of the Father vs. love of the world, and the Spirit of God vs. the spirit of the Antichrist. While this is not a complete list, it reveals a letter that presents the world in an uncomplicated way—there is right and there is wrong, period. This emphasis by John, while striking, is not without love. It’s quite the opposite, in fact. John recognized that love comes from God, and he encouraged the believers to love one another (1 John 4:7). John’s first epistle teaches that while it is important to recognize the lines between truth and error, it must always be done in a spirit of love.

Application for us:

We all go through ups and downs in our Christian faith. Whatever the struggle—whether outside of us or inside—we often feel ourselves blown about by the winds of emotion or circumstances. Yet God calls us to lives of increasing consistency, with the evidence of our inner transformation becoming more and more apparent as the months and years pass by. How would you characterize your relationship with God—consistent and fruitful or sporadic and parched?

John knew that we would never find in ourselves the faithfulness God requires. Instead, we have to place complete trust in the work and grace of God, believing that He will certainly conform us to the image of His Son, Jesus. That sense of being grounded in God only comes when we set aside our sin in the pursuit of the one true God. Or, in the words of John, “if we love one another, God abides in us, and His love is perfected in us” (1 John 4:12).

Other key ideas:

  • Written to encourage and strengthen believers and churches in their Christian life
  • Uses themes of light and darkness as metaphors for good vs. bad; truth vs. falsehood
  • Focuses on the love of God for us and our need to love one another as proof of our love for God
  • John wanted his readers to experience true fellowship with God and with God’s people. But he knew that would not happen until the Christians set aside their own selfish desires in favor of the pursuits God had for them.
    • To help them attain that goal, John focused on three issues: the zeal of the believers, standing firm against false teachers, and reassuring the Christians that they have eternal life.
  • Emphasizes the need to obey God’s commands
  • A highly personal letter in which John refers to his “little children” and his deep concern for their welfare[8]

[1] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 880–881.

[2] Daniel L. Akin, 1, 2, 3 John, vol. 38, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 22.

[3] David Walls and Max Anders, I & II Peter, I, II & III John, Jude, vol. 11, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 152.

[4] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 882.

[5] Daniel L. Akin, 1, 2, 3 John, vol. 38, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 27–28.

[6] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 880–881.

[7] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 882.

[8] David Walls and Max Anders, I & II Peter, I, II & III John, Jude, vol. 11, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 152.

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