Discovering 1st John
Background Information
The Apostle John wrote this letter, possibly from Ephesus.
While John never names himself as the author of this letter, the vocabulary, themes, writing style of this letter resemble John’s Gospel so closely that his authorship is apparent. Early witnesses in church history also accept him as the author resoundingly.
Shared vocabulary between John’s Gospel and this letter include “Paraclete” (for the Holy Spirit), “the only begotten Son,” and Jesus as “the Word.” Themes such as light, love, truth, witness, and sonship also appear clearly in both. Both also feature simple, binary contrasts as a teaching technique, such as contrasting light and darkness, life and death, love and hate, truth and lies, etc. Furthermore, he identifies himself as one of the original apostles (1:1-3; 4:14) and as one who physically interacted with Jesus.
The New Testament (NT) mentions John about thirty-nine times. He was brother to the Apostle James (was probably the younger of the two), and his father was Zebedee and mother, Salome. It’s possible his mother was a sister or cousin of Mary, the mother of Jesus. If so, then James and John would have been first or second cousins to Jesus.
His family appears to have been wealthy and well-known. We say this because the name of his father enjoyed general public recognition (Matt 20:20; 26:37; 27:56; Mk 10:35; Lk. 5:10; Jn 21:2), the family fishing business employed multiple hired servants (Mk 1:20), and they seemed to have a familiar relationship with the high priest (Jn 18:15-16).
John appears to have been a homeowner (Jn 19:27) and was a notable member in the group of Christ’s twelve disciples. He was included in the close inner circle of three, along with Peter and James, and Jesus gave him a nickname, which he shared with his brother James – “the sons of thunder,” Boenerges (Mk 3:17).
John outlived the other disciples, while his oldest brother was the first disciple to die. His discipleship his brother James in many ways, with some additional moments recorded in Scripture. He and Andrew followed closely the ministry of John the Baptist (Jn 1:35-37), after John the Baptist baptized Jesus, Andrew and John followed him immediately, and he reprimanded another man for ministering in the name of Jesus because that man was not one of the twelve disciples (Mk 9:38-39; Lk 9:49-50). This is the only occasion in the four gospel accounts in which John speaks and acts on his own. Other times he acts and speaks along with another, usually James or Peter.
This moment occurred after several other significant moments in his discipleship with Christ: Peter, James, and John witnessed the transfiguration of Christ; Christ rebuked the other nine disciples for their failure to cast a demon out of a boy at the request the father’s request; and the disciples argued among themselves over who would be the greatest in the government of Christ’s kingdom.
It revealed some insecurity in John’s perspective about his role in Christ’s future kingdom. He and James wanted to cause fire to fall down from the sky (Lk 9:51-56), and he and John attempted to convince Jesus that he should give them the highest seats of honor in his kingdom (Matt 20:20-24), which frustrated the other ten disciples.
John and Peter followed Christ to the house of the high priest on the night the Jewish authorities arrested Jesus (Jn 18:15), he was eyewitness to the crucifixion of Jesus (Jn 19:25-26), and Jesus entrusted him with the care of his mother Mary upon his death. Now, it was customary for the eldest son to assume responsibility for his mother upon the death of her husband (his father). Since Joseph was evidently dead, Jesus had carried this responsibility for a period of time. It would have been customary for Him to transfer this responsibility to his next oldest brother, but He transferred it to John instead.
After the resurrection, John ran to the empty tomb with Peter – and outran him (Jn 20:4). After this, he rejoined the other disciples who had returned to fishing after the resurrection (Jn 21:2-3). He appears four times in the book of Acts, is listed with the other twelve disciples in the upper room (Acts 1:13), he and Peter healed a lame man by the authority of Jesus at the Temple Gate (Acts 3), and they also stood trial before the Sanhedrin for healing this lame man and preaching the gospel (Acts 4). John and Peter visited Samaria to validate the legitimacy of conversions in that region (remember how John had wanted to call down fire from heaven there?) (Acts 8:14).
Altogether, John’s ministry lasted longer than any of the other twelve disciples’ ministry lasted. He ministered primarily in the region of Asia Minor, in the same area where Paul did much of his missionary work, was stationed in Ephesus much of the time as a pastor, and was later banished to the Island of Patmos.
Tradition indicates that John may have been persecuted by being boiled in a cauldron of oil. But instead of dying, he was miraculously preserved (similar to Daniel and the fiery furnace and the lions’ den). This is a tradition passed down through the centuries, but we cannot know for sure whether it is true
John wrote five books of the New Testament, although Luke and Paul respectively contributed more content themselves. His writings reveal a very “black and white” perspective, using common themes such as truth and love, and light and darkness. He also frequently uses terms such as believe, know, born, and abide. In John’s gospel, he never names himself, but refers to himself as “the disciple whom Jesus loved” (5x) and “the other disciple” (3x). This indicates a work of humility which had occurred in his perspective about himself, much different from the self-assured, assertive person from earlier in his discipleship with Christ. His NT writings are as follows:
John died a natural death near the end of the first century (approx. 90-95 AD). Though Jesus had named him a “son of thunder,” he eventually inherited a reputation as “the Apostle of Love.” His NT writings reveal that he had learned the Spirit-filled balance of a passion for truth and a compassion for people.
He wrote this letter to believers throughout Asia Minor, primarily those whom he had previously ministered to directly.
Historical records indicate that John had spent extensive time later in life doing ministry among churches in Asia Minor, including Ephesus. A key witness to this background is Irenaeus, who claims that John spent his later, senior years pastoring at the church in Ephesus. Irenaeus sat under the teaching of Polycarp, who was a direct disciple of John, so this is a strong witness. It is also likely that this letter would have been sent to the churches listed in Rev 2-3, as these were churches familiar with John’s ministry.
The theme of this book is “Assurance of Salvation.”
Throughout this letter, John emphasizes assurance and certainty of faith, using words that mean “to know” at least thirteen times (2:3, 5, 29:3:14, 16, 19, 24; 4:13, 16; 5:15, 18-20). He desires to build confidence in the believers’ relationship with Jesus Christ. It is fascinating to compare, for instance, John’s statement of purpose in his gospel to his statement of purpose (or at least one of them) for this letter.
By comparing these statements, we see that John wrote his gospel to encourage people to believe on Jesus Christ for salvation, then he wrote his first letter to encourage people to be assured of their faith in Jesus Christ for salvation.
It is important to recognize, though, that John is not provide this letter as a battery of “tests” by which a person can determine whether or not they are a true believer. Instead, he is addressing a series of issues that can cause a genuine believer to doubt his or her salvation. In other words, John speaks to his audience as though they are believers. We see evidence for this by how he calls his readers “my little children,” “brethren,” “beloved,” and even “us” and “we.” For this reason, it may be helpful to think of John’s emphasis as one of “fellowship” and “abiding” rather than “assurance.”
John’s extended purpose for writing this letter seems to be equipping the churches withstand the weakening effects of false teaching which was spreading through the influence of false teachers both within and outside the church (2:19). More specific, interrelated purposes may also be detected in this book by John’s direct statements of purpose cued by “I write to you …” or “I have written to you …”
This book is difficult to outline because John doesn’t write in neat, orderly, sequential sections. Rather, he weaves multiple themes and concepts throughout the book simultaneously. These recurring, emphasized themes include love, obedience, assurance, and faith – and John presents the existence of these virtues in a believer’s life as evidence of genuine conversion.
One important emphasis is the physical reality of Jesus Christ (1:1-4; 4:2; 5:6). This is because he was responding to a form of teaching that resembled what would eventually be called Gnosticism. Though this teaching accepted the historical reality of Jesus, it denied the his divine and human reality. A form of this teaching presented Christ as though he only appeared (or looked like) a man, similar to the Christophanies of the Old Testament (OT). Another form of this teaching portrayed Christ as though he was a normal human being but not also God, merely experiencing a divine indwelling of some sort, beginning at his baptism and ending at his crucifixion. Whatever the case, a clear focus on Christology (the person and nature of Jesus Christ) appears throughout this letter.
These teachings denied the gospel by undermining the nature of Christ’s atonement, for if Christ were not truly human, then he could not be our legitimate representative and empathetic priest and Savior, whereas if he were not truly God, then he would be unable to save us and did not identify with us in normal human life (before baptism) or in death.
Another key feature of this book is John’s threefold description of worldliness (2:15-17), with seems to parallel the threefold nature of mankind’s first temptation in Eden (Gen 3:6) as well as Christ’s temptation in the wilderness (Matt 4:1-11). In this letter, John highlights two aspects of God’s nature by means of direct statements, declaring that “God is light” (1:5) and “God is love” (4:8).
In harmony with John’s inclusion of Christ’s teachings about the role of the Holy Spirit in a believer’s life throughout John’s Gospel (esp. in the Olivet Discourse), John continues this emphasis in this letter, presenting the Spirit as a witness to the teaching of Christ and our divine helper in the Christian life (2:27; 3:24; 4:2. 4. 6. 13; 5:7). It is fascinating to observe that this – as well as John’s other two letters – feature no OT quotations, leaning heavily on the teaching of Christ itself.
Outline of the Book
1. Conditions for fellowship (1-2:17)
A. Walk in the light
If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. (1:7a)
B. Confess sin
If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1:9)
C. Obey Christ’s commands
Now by this we know that we know Him, if we keep His commandments. (2:3)
D. Love fellow believers
He who loves his brother abides in the light, and there is no cause for stumbling in him. (2:10)
2. Threats to fellowship (2:18-4:6)
A. Loving the world
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. (2:15)
B. Spirit of antichrist
Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. (2:18)
C. A self-condemning heart
If our heart condemns us, God is greater than our heart, and knows all things. (3:20)
3. Nature of fellowship (4:7-5:13)
A. Pure and righteous lifestyle
B. Brotherly love in principle and in practice
C. Spiritual discernment
Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. (4:1)
4. Fruits of fellowship (5:14-21)
A. Victory over the world
Whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. (5:4)
B. Assurance of salvation
C. Guidance and confidence in prayer
The Apostle John wrote this letter, possibly from Ephesus.
While John never names himself as the author of this letter, the vocabulary, themes, writing style of this letter resemble John’s Gospel so closely that his authorship is apparent. Early witnesses in church history also accept him as the author resoundingly.
Shared vocabulary between John’s Gospel and this letter include “Paraclete” (for the Holy Spirit), “the only begotten Son,” and Jesus as “the Word.” Themes such as light, love, truth, witness, and sonship also appear clearly in both. Both also feature simple, binary contrasts as a teaching technique, such as contrasting light and darkness, life and death, love and hate, truth and lies, etc. Furthermore, he identifies himself as one of the original apostles (1:1-3; 4:14) and as one who physically interacted with Jesus.
The New Testament (NT) mentions John about thirty-nine times. He was brother to the Apostle James (was probably the younger of the two), and his father was Zebedee and mother, Salome. It’s possible his mother was a sister or cousin of Mary, the mother of Jesus. If so, then James and John would have been first or second cousins to Jesus.
His family appears to have been wealthy and well-known. We say this because the name of his father enjoyed general public recognition (Matt 20:20; 26:37; 27:56; Mk 10:35; Lk. 5:10; Jn 21:2), the family fishing business employed multiple hired servants (Mk 1:20), and they seemed to have a familiar relationship with the high priest (Jn 18:15-16).
John appears to have been a homeowner (Jn 19:27) and was a notable member in the group of Christ’s twelve disciples. He was included in the close inner circle of three, along with Peter and James, and Jesus gave him a nickname, which he shared with his brother James – “the sons of thunder,” Boenerges (Mk 3:17).
John outlived the other disciples, while his oldest brother was the first disciple to die. His discipleship his brother James in many ways, with some additional moments recorded in Scripture. He and Andrew followed closely the ministry of John the Baptist (Jn 1:35-37), after John the Baptist baptized Jesus, Andrew and John followed him immediately, and he reprimanded another man for ministering in the name of Jesus because that man was not one of the twelve disciples (Mk 9:38-39; Lk 9:49-50). This is the only occasion in the four gospel accounts in which John speaks and acts on his own. Other times he acts and speaks along with another, usually James or Peter.
This moment occurred after several other significant moments in his discipleship with Christ: Peter, James, and John witnessed the transfiguration of Christ; Christ rebuked the other nine disciples for their failure to cast a demon out of a boy at the request the father’s request; and the disciples argued among themselves over who would be the greatest in the government of Christ’s kingdom.
It revealed some insecurity in John’s perspective about his role in Christ’s future kingdom. He and James wanted to cause fire to fall down from the sky (Lk 9:51-56), and he and John attempted to convince Jesus that he should give them the highest seats of honor in his kingdom (Matt 20:20-24), which frustrated the other ten disciples.
John and Peter followed Christ to the house of the high priest on the night the Jewish authorities arrested Jesus (Jn 18:15), he was eyewitness to the crucifixion of Jesus (Jn 19:25-26), and Jesus entrusted him with the care of his mother Mary upon his death. Now, it was customary for the eldest son to assume responsibility for his mother upon the death of her husband (his father). Since Joseph was evidently dead, Jesus had carried this responsibility for a period of time. It would have been customary for Him to transfer this responsibility to his next oldest brother, but He transferred it to John instead.
After the resurrection, John ran to the empty tomb with Peter – and outran him (Jn 20:4). After this, he rejoined the other disciples who had returned to fishing after the resurrection (Jn 21:2-3). He appears four times in the book of Acts, is listed with the other twelve disciples in the upper room (Acts 1:13), he and Peter healed a lame man by the authority of Jesus at the Temple Gate (Acts 3), and they also stood trial before the Sanhedrin for healing this lame man and preaching the gospel (Acts 4). John and Peter visited Samaria to validate the legitimacy of conversions in that region (remember how John had wanted to call down fire from heaven there?) (Acts 8:14).
Altogether, John’s ministry lasted longer than any of the other twelve disciples’ ministry lasted. He ministered primarily in the region of Asia Minor, in the same area where Paul did much of his missionary work, was stationed in Ephesus much of the time as a pastor, and was later banished to the Island of Patmos.
Tradition indicates that John may have been persecuted by being boiled in a cauldron of oil. But instead of dying, he was miraculously preserved (similar to Daniel and the fiery furnace and the lions’ den). This is a tradition passed down through the centuries, but we cannot know for sure whether it is true
John wrote five books of the New Testament, although Luke and Paul respectively contributed more content themselves. His writings reveal a very “black and white” perspective, using common themes such as truth and love, and light and darkness. He also frequently uses terms such as believe, know, born, and abide. In John’s gospel, he never names himself, but refers to himself as “the disciple whom Jesus loved” (5x) and “the other disciple” (3x). This indicates a work of humility which had occurred in his perspective about himself, much different from the self-assured, assertive person from earlier in his discipleship with Christ. His NT writings are as follows:
- The Gospel of John – “Believe on the Lord Jesus Christ”
- The First Epistle of John – “Be Secure in your Relationship with Christ”
- The Second Epistle of John – “Provide No Hospitality for False Teachers”
- The Third Epistle of John – “Honor and Care for True Gospel Ministers”
- The Revelation of Jesus Christ – “Be Motivated by the Return of Christ”
John died a natural death near the end of the first century (approx. 90-95 AD). Though Jesus had named him a “son of thunder,” he eventually inherited a reputation as “the Apostle of Love.” His NT writings reveal that he had learned the Spirit-filled balance of a passion for truth and a compassion for people.
He wrote this letter to believers throughout Asia Minor, primarily those whom he had previously ministered to directly.
Historical records indicate that John had spent extensive time later in life doing ministry among churches in Asia Minor, including Ephesus. A key witness to this background is Irenaeus, who claims that John spent his later, senior years pastoring at the church in Ephesus. Irenaeus sat under the teaching of Polycarp, who was a direct disciple of John, so this is a strong witness. It is also likely that this letter would have been sent to the churches listed in Rev 2-3, as these were churches familiar with John’s ministry.
The theme of this book is “Assurance of Salvation.”
Throughout this letter, John emphasizes assurance and certainty of faith, using words that mean “to know” at least thirteen times (2:3, 5, 29:3:14, 16, 19, 24; 4:13, 16; 5:15, 18-20). He desires to build confidence in the believers’ relationship with Jesus Christ. It is fascinating to compare, for instance, John’s statement of purpose in his gospel to his statement of purpose (or at least one of them) for this letter.
- “These are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.” (John 20:31)
- “These things I have written to you who believe in the name of the Son of God, that you may know that you have ternal life, and that you may continue to believe in the name of the Son of God.” (5:13)
By comparing these statements, we see that John wrote his gospel to encourage people to believe on Jesus Christ for salvation, then he wrote his first letter to encourage people to be assured of their faith in Jesus Christ for salvation.
It is important to recognize, though, that John is not provide this letter as a battery of “tests” by which a person can determine whether or not they are a true believer. Instead, he is addressing a series of issues that can cause a genuine believer to doubt his or her salvation. In other words, John speaks to his audience as though they are believers. We see evidence for this by how he calls his readers “my little children,” “brethren,” “beloved,” and even “us” and “we.” For this reason, it may be helpful to think of John’s emphasis as one of “fellowship” and “abiding” rather than “assurance.”
John’s extended purpose for writing this letter seems to be equipping the churches withstand the weakening effects of false teaching which was spreading through the influence of false teachers both within and outside the church (2:19). More specific, interrelated purposes may also be detected in this book by John’s direct statements of purpose cued by “I write to you …” or “I have written to you …”
- “These things I write to you that your joy may be full …” (1:4)
- “These things I write to you, so that you may not sin …” (2:1)
- “I write to you …” 4x and “I have written to you …” 2x (2:12-14)
- “These things I haver written to you concerning those who try to deceive you …” (2:26)
- “These things I have written to you who believe in the name of the Son of God, that you may know that you have ternal life, and that you may continue to believe in the name of the Son of God.” (5:13)
This book is difficult to outline because John doesn’t write in neat, orderly, sequential sections. Rather, he weaves multiple themes and concepts throughout the book simultaneously. These recurring, emphasized themes include love, obedience, assurance, and faith – and John presents the existence of these virtues in a believer’s life as evidence of genuine conversion.
One important emphasis is the physical reality of Jesus Christ (1:1-4; 4:2; 5:6). This is because he was responding to a form of teaching that resembled what would eventually be called Gnosticism. Though this teaching accepted the historical reality of Jesus, it denied the his divine and human reality. A form of this teaching presented Christ as though he only appeared (or looked like) a man, similar to the Christophanies of the Old Testament (OT). Another form of this teaching portrayed Christ as though he was a normal human being but not also God, merely experiencing a divine indwelling of some sort, beginning at his baptism and ending at his crucifixion. Whatever the case, a clear focus on Christology (the person and nature of Jesus Christ) appears throughout this letter.
These teachings denied the gospel by undermining the nature of Christ’s atonement, for if Christ were not truly human, then he could not be our legitimate representative and empathetic priest and Savior, whereas if he were not truly God, then he would be unable to save us and did not identify with us in normal human life (before baptism) or in death.
Another key feature of this book is John’s threefold description of worldliness (2:15-17), with seems to parallel the threefold nature of mankind’s first temptation in Eden (Gen 3:6) as well as Christ’s temptation in the wilderness (Matt 4:1-11). In this letter, John highlights two aspects of God’s nature by means of direct statements, declaring that “God is light” (1:5) and “God is love” (4:8).
In harmony with John’s inclusion of Christ’s teachings about the role of the Holy Spirit in a believer’s life throughout John’s Gospel (esp. in the Olivet Discourse), John continues this emphasis in this letter, presenting the Spirit as a witness to the teaching of Christ and our divine helper in the Christian life (2:27; 3:24; 4:2. 4. 6. 13; 5:7). It is fascinating to observe that this – as well as John’s other two letters – feature no OT quotations, leaning heavily on the teaching of Christ itself.
Outline of the Book
1. Conditions for fellowship (1-2:17)
A. Walk in the light
If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. (1:7a)
B. Confess sin
If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1:9)
C. Obey Christ’s commands
Now by this we know that we know Him, if we keep His commandments. (2:3)
D. Love fellow believers
He who loves his brother abides in the light, and there is no cause for stumbling in him. (2:10)
2. Threats to fellowship (2:18-4:6)
A. Loving the world
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. (2:15)
B. Spirit of antichrist
Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. (2:18)
C. A self-condemning heart
If our heart condemns us, God is greater than our heart, and knows all things. (3:20)
3. Nature of fellowship (4:7-5:13)
A. Pure and righteous lifestyle
B. Brotherly love in principle and in practice
C. Spiritual discernment
Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. (4:1)
4. Fruits of fellowship (5:14-21)
A. Victory over the world
Whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. (5:4)
B. Assurance of salvation
C. Guidance and confidence in prayer
Posted in Bible Talks
Posted in John, Bible Study, New Testament, Salvation, Sanctification, Love, Truth, Fellowship, Prayer, All the Books of the Bible
Posted in John, Bible Study, New Testament, Salvation, Sanctification, Love, Truth, Fellowship, Prayer, All the Books of the Bible
Recent
Archive
2025
January
February
March
2024
January
February
March
April
May
June
The Four GospelsThe Blessing of WorkThe First Two Woes of RevelationThe Blessing of MarriageAnother Dramatic IntermissionThe Book of ActsThe Making of a Godly Man, Family, Church & CommunityThe Tragic Entrance of SinPaul's Letters & TravelsThe Two WitnessesThe Sad Effects of SinThe Jerusalem Council and The Epistle of GalatiansAnnouncing the Seventh Trumpet
July
No Comments