1 John
Name
Ancient manuscripts title the work “the first letter of John” even though it does not follow the literary form of the ancient letter (see pp. 2009–10). It lacks an opening greeting identifying its author and addressees as well as the customary letter closing. The repeated references to writing (1.4; 2.1,7–8,12–14,21,26) and familiar address to its audience along with verbal similarities to two short letters (2–3 John) led scribes to use the title “letter.”
Canonical Status and Authorship
First John has an opening resembling that of the Gospel of John (cf. 1.1–14 and Jn 1.1–18). Its ethical teaching focuses on the command to love one another which Jesus gave the disciples at the Last Supper in the Gospel (Jn 13.31–35; 1 Jn 3.11–17,23; 4.7–21). It came into the Christian canon as an authoritative interpretation of the Gospel.
The anonymous author was identified as the fourth evangelist by the end of the second century ce (Eusebius, Hist. eccl. 3.39.17; Muratorian Canon, lines 26–31; Irenaeus, Adv. Haer. 3.16.5). Since the Gospel was attributed to John the son of Zebedee, early Christian writers concluded that he wrote 1 John near the end of a long life (Jn 21.22–23). Modern scholars have a more complex view of the development of the Johannine community and its writings. The opening verses of 1 John employ a first-person plural “we” as witnesses to the truth revealed in Jesus (1 Jn 1.1–4). That “we” probably refers to a circle of teachers faithful to the apostolic testimony of the Beloved Disciple and the evangelist. A prominent member of that group composed this instruction as well as the letters 2 and 3 John.
Date
The earliest allusions to 1 John occur in the mid-second century ce (Polycarp, To the Philippians 6.3; 7.1, compare 1 Jn 4.2–3; also by Papias according to Eusebius, Hist. eccl. 3.36,1–2). Irenaeus (ca. 180 ce) cites 1 John explicitly. The date of 1 John depends upon its relationship to the Gospel of John. Its author employs language and themes familiar from the Gospel but never quotes it. Therefore it is possible that the Gospel as we know it had not yet taken its final written form when 1 John was written. A date around 100 ce would be plausible. Some scholars focus on the fact that 1 John appears less theologically developed than the Gospel in some respects. Attributes such as “light” and “life” are associated with God rather than the Son. Concern for forgiveness of sin and salvation in the final judgment has not been transformed by the Gospel's picture of the presence of eternal life in the believer. They conclude that 1 John should be dated earlier than the Gospel.
Yet although theological differences make 1 John appear to be earlier, the author's concerns suggest a historical context later than that of the Gospel. Jews and their hostility to faith in Jesus as Son of God, a major element in the Gospel (see Jn 9.13–41; 10.31–39), have disappeared from the discussion as have quotations from the Hebrew Bible. Instead the community has been shaken by schism (1 Jn 2.18–19). Those who have departed from the fellowship are said to deny the reality of Jesus's coming in the flesh (1.1–4; 4.1–3) and the saving significance of the death (“blood”) of Jesus (5.6). In addition, 1 John describes a communal discipline of prayer for members who sin (5.16–17). Therefore 1 John speaks to a historical setting later than the Gospel. A community that had once been unified in the face of exclusion from the synagogue and persecution by outsiders (see Jn 16.1–4a) has split over interpretation of Jesus and salvation. The author seeks to reassure readers that they possess the truth revealed through Jesus.
Literary History
The rhetorical power of 1 John stems from its appeals to received tradition shared by its author and readers. The phrase “what was from the beginning” (1.1) not only imitates the Gospel opening (Jn 1.1), it applies to the teaching which follows (2.7,21,24; 3.11). Since 1 John does not speak to specific details of the readers’ situation as letters usually do, or develop a sustained theological argument as Paul does in his letters, some scholars suggest that it was assembled from earlier written traditions. For example a core that concluded at 1 Jn 2.29 might have been supplemented with homiletic reflections on love and polemic against the dissidents in the remaining chapters. First John 5.13 concludes the work in a fashion similar to the Gospel. 1 John 5.14–21 appears to be an epilogue added to the completed work.
Structure and Contents
First John lacks a clearly defined structure that carries its argument from the opening witness to shared tradition (1.1–4) to the concluding statement of purpose (5.13) and appended remarks (5.14–21). Fellowship with the author and other Johannine witnesses requires belief in the teachings presented, which alternate between truths about the coming of Jesus and ethical exhortations focused on holiness and love within the community. Both aspects of the tradition are threatened by dissidents, who are characterized as “antichrists” emblematic of the evils predicted for the last days (4.1–6). The author often concludes one reflection and begins the next in the same sentence, so it is not entirely clear how to divide units within the work even looking at verbal clues such as “I am writing,” “this is the message,” or direct address to the readers as “little children” or “beloved.” Another proposal finds the macrostructure of the Gospel in 1 John: prologue (1.1–4; Jn 1.1–18); God's light, truth, and life present in darkness (1.5–2.29; Jn 1.19–12.50); the Father's beloved children, love one another, and the Spirit abiding in the community (3.1–5.12; Jn 13.1–17.26); blood and water at the cross (5.6–8; Jn 19.34–35); conclusion (5.13; Jn 20.31); and epilogue (5.14–21; Jn 21).
Interpretation
First John speaks only indirectly about the views of dissidents denying truths about Jesus as messiah (2.22–23), as coming in the flesh (4.2), and as bringing salvation through his death (5.6). The author treats their departure from the communion of Johannine believers as a violation of the love command equivalent to Cain murdering his brother (3.11–12). In addition 1 John corrects false understandings of sin, holiness, and forgiveness (1.5–2.6). Christians are reminded that their obligation to love one another is grounded not only in God's command (2.7–17) but in God's nature as love (4.7–12). At least some readers need to be reassured about their salvation on the day of judgment (3.18–24). The community is urged to rely on the Spirit it has received from God (2.26–27). Interpreters face the problem of how to fit these varied concerns into a framework. Should they all be considered as responses to the false teaching of dissidents? Or is the author speaking to diverse concerns? In the latter case, the schism may be viewed as a crisis that had undermined confidence in other areas that had not been challenged by false teachers.
Even if the false teachers had claimed the Spirit as basis for an interpretation of Jesus that in some way denied his humanity and his saving death, it remains difficult to decide how to situate such claims theologically. Irenaeus employed 1 John to refute the sharp divide between the Jesus of the Gospels and the Savior/Christ of various Gnostic teachers. Some scholars see the opponents of 1 John in the figure of Cerinthus (ca. 100 ce). He argued that the divine Christ descended upon the righteous man, Jesus, at his baptism and bestowed the Spirit, enabling Jesus to work miracles. Jesus also revealed a previously unknown Father, the true God, superior to the creator of Gen 1. Since the divine cannot suffer, he departed from Jesus prior to his death on the cross (see Irenaeus, Adv. Haer. 1.26.1). Such a theological position suits the hints that false teachers deny that Jesus is a messiah in the flesh as well as the comment that dissidents accept a coming in water (= baptism) but not “water and blood” (= cross). But if 1 John had a Gnostic such as Cerinthus in view, one would expect some opposition to the depiction of God as “unknown Father” distinct from the creator. Perhaps the best one can say is that the opponents’ views about Jesus and salvation must have been presented as a teaching based on the Fourth Gospel.
Even without quoting the Gospel, the thick texture of Johannine allusions in 1 John provides its readers with an authentic understanding of the evangelist's message. But since the most important part of the Gospel for readers of 1 John is the Farewell Discourses (Jn 13–17), their emphasis on unity (15.1–10; 17.6–19) must have heightened the crisis of faith posed by a schism. Did the breakup among believers undermine the promise of eternal life through union with the Father and the Son at the heart of their faith? First John replies by denying that those who have left ever really belonged to the community. Their departure broke the mutual bond of love that lies at the heart of its union with God. The author also retrieved an apocalyptic tradition depicting the rise of false prophets, schism, and even false messiahs in a satanic attempt to delude the righteous in the last days (2.22; 4.3; cf. Mk 13.22). A number of other concerns found in 1 John, such as authenticating one's faith so as to be confident in God's judgment, may reflect the consequences of the schism rather than the theological views which provoked it.
Use of 1 John in the cycle of Christian liturgical readings during the Christmas season focuses on the positive notes rather than polemic: Jesus as messiah come in the flesh, and the love command grounded in the love God has shown in the Son. This tradition of reading goes back to St. Augustine, who commented, “in it John speaks at length and almost the whole time about love” (In Epistolam Ioannis, prologue). First John 3.1–3 is a popular selection at funerals, particularly when the Gospel reading is from John, because it highlights another motif in the work, the confidence that believers should have in eternal life.
Pheme Perkins
1
We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life—2this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us—3we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. 4We are writing these things so that oura joy may be complete.
5This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. 6If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; 7but 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. 8If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. 10If we say that we have not sinned, we make him a liar, and his word is not in us.
2
My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; 2and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.
3Now by this we may be sure that we know him, if we obey his commandments. 4Whoever says, “I have come to know him,” but does not obey his commandments, is a liar, and in such a person the truth does not exist; 5but whoever obeys his word, truly in this person the love of God has reached perfection. By this we may be sure that we are in him: 6whoever says, “I abide in him,” ought to walk just as he walked.
7Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning; the old commandment is the word that you have heard. 8Yet I am writing you a new commandment that is true in him and in you, becausea the darkness is passing away and the true light is already shining. 9Whoever says, “I am in the light,” while hating a brother or sister,b is still in the darkness. 10Whoever loves a brother or sisterc lives in the light, and in such a persond there is no cause for stumbling. 11But whoever hates another believere is in the darkness, walks in the darkness, and does not know the way to go, because the darkness has brought on blindness.
12I am writing to you, little children,
because your sins are forgiven on account of his name.
13I am writing to you, fathers,
because you know him who is from the beginning.
I am writing to you, young people,
because you have conquered the evil one.
14I write to you, children,
because you know the Father.
I write to you, fathers,
because you know him who is from the beginning.
I write to you, young people,
because you are strong
and the word of God abides in you,
and you have overcome the evil one.
15Do not love the world or the things in the world. The love of the Father is not in those who love the world; 16for all that is in the world—the desire of the flesh, the desire of the eyes, the pride in riches—comes not from the Father but from the world. 17And the world and its desiref are passing away, but those who do the will of God live forever.
18Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour. 19They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But by going out they made it plain that none of them belongs to us. 20But you have been anointed by the Holy One, and all of you have knowledge.g 21I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth. 22Who is the liar but the one who denies that Jesus is the Christ?h This is the antichrist, the one who denies the Father and the Son. 23No one who denies the Son has the Father; everyone who confesses the Son has the Father also. 24Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father. 25And this is what he has promised us,a eternal life.
26I write these things to you concerning those who would deceive you. 27As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, abide in him.b
28And now, little children, abide in him, so that when he is revealed we may have confidence and not be put to shame before him at his coming.
29If you know that he is righteous, you may be sure that everyone who does right has been born of him.
3
1See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. 2Beloved, we are God's children now; what we will be has not yet been revealed. What we do know is this: when heb is revealed, we will be like him, for we will see him as he is. 3And all who have this hope in him purify themselves, just as he is pure.
4Everyone who commits sin is guilty of lawlessness; sin is lawlessness. 5You know that he was revealed to take away sins, and in him there is no sin. 6No one who abides in him sins; no one who sins has either seen him or known him. 7Little children, let no one deceive you. Everyone who does what is right is righteous, just as he is righteous. 8Everyone who commits sin is a child of the devil; for the devil has been sinning from the beginning. The Son of God was revealed for this purpose, to destroy the works of the devil. 9Those who have been born of God do not sin, because God's seed abides in them;c they cannot sin, because they have been born of God. 10The children of God and the children of the devil are revealed in this way: all who do not do what is right are not from God, nor are those who do not love their brothers and sisters.d
11For this is the message you have heard from the beginning, that we should love one another. 12We must not be like Cain who was from the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother's righteous. 13Do not be astonished, brothers and sisters,e that the world hates you. 14We know that we have passed from death to life because we love one another. Whoever does not love abides in death. 15All who hate a brother or sisterd are murderers, and you know that murderers do not have eternal life abiding in them. 16We know love by this, that he laid down his life for us—and we ought to lay down our lives for one another. 17How does God's love abide in anyone who has the world's goods and sees a brother or sisterf in need and yet refuses help?
18Little children, let us love, not in word or speech, but in truth and action. 19And by this we will know that we are from the truth and will reassure our hearts before him 20whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. 21Beloved, if our hearts do not condemn us, we have boldness before God; 22and we receive from him whatever we ask, because we obey his commandments and do what pleases him.
23And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. 24All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.
4
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. 2By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, 3and every spirit that does not confess Jesusa is not from God. And this is the spirit of the antichrist, of which you have heard that it is coming; and now it is already in the world. 4Little children, you are from God, and have conquered them; for the one who is in you is greater than the one who is in the world. 5They are from the world; therefore what they say is from the world, and the world listens to them. 6We are from God. Whoever knows God listens to us, and whoever is not from God does not listen to us. From this we know the spirit of truth and the spirit of error.
7Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. 8Whoever does not love does not know God, for God is love. 9God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him. 10In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins. 11Beloved, since God loved us so much, we also ought to love one another. 12No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us.
13By this we know that we abide in him and he in us, because he has given us of his Spirit. 14And we have seen and do testify that the Father has sent his Son as the Savior of the world. 15God abides in those who confess that Jesus is the Son of God, and they abide in God. 16So we have known and believe the love that God has for us.
God is love, and those who abide in love abide in God, and God abides in them. 17Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. 18There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. 19We loveb because he first loved us. 20Those who say, “I love God,” and hate their brothers or sisters,c are liars; for those who do not love a brother or sistera whom they have seen, cannot love God whom they have not seen. 21The commandment we have from him is this: those who love God must love their brothers and sistersb also.
5
Everyone who believes that Jesus is the Christc has been born of God, and every one who loves the parent loves the child. 2By this we know that we love the children of God, when we love God and obey his commandments. 3For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5Who is it that conquers the world but the one who believes that Jesus is the Son of God?
6This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth. 7There are three that testify:d 8the Spirit and the water and the blood, and these three agree. 9If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. 10Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in Gode have made him a liar by not believing in the testimony that God has given concerning his Son. 11And this is the testimony: God gave us eternal life, and this life is in his Son. 12Whoever has the Son has life; whoever does not have the Son of God does not have life.
13I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.
14And this is the boldness we have in him, that if we ask anything according to his will, he hears us. 15And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him. 16If you see your brother or sisterf committing what is not a mortal sin, you will ask, and Godg will give life to such a one—to those whose sin is not mortal. There is sin that is mortal; I do not say that you should pray about that. 17All wrongdoing is sin, but there is sin that is not mortal.
18We know that those who are born of God do not sin, but the one who was born of God protects them, and the evil one does not touch them. 19We know that we are God's children, and that the whole world lies under the power of the evil one. 20And we know that the Son of God has come and has given us understanding so that we may know him who is true;a and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life.
21Little children, keep yourselves from idols.b