A Biblical Theology of the First Epistle of John

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This paper seeks to apply a biblical theology to the first epistle of John. The biblical theology will explore the historical setting and prevailing conditions of the book. The argument of the book will be examined and presented. An outline displaying the development of the argument throughout the book will be presented. This will be followed by a commentary style exposition verse by verse throughout the book using the argument as the controlling element. Finally a conclusion will be drawn explaining the identification of the major theme.
Authorship is generally attributed in regards to conservative scholars to John the Apostle due to common language and themes to the Gospel attributed to him. “1John 1:1-3 speaks of being an eyewitness to Jesus’ life. Patristic sources plausibly affirm that in roughly 70–100 John was resident in Ephesus and ministered there.”[1] Hereby most conservative scholars date the epistle between 60-100 AD.
The epistle appears to be written as a circular letter, due to the lack of a specific address or greeting, sent to a number of churches. Secessionists stirred the community with false information and teachings. (2:19) Hereby the main argument of the epistle speaks to these false teachings providing assurance, council, and instruction to the churches. Thus the argument could be constructed as follows: True Fellowship with God is Keeping His Commandments. John extrapolates and defines these commandments throughout the epistle, contrasting fellowship with non-fellowship, all within the framing of the character of God. (3:23) The epistle is rich with Christology, Theology Proper, Soteriology, and Pneumatology, all within an application based and practical format.

1. Prologue (1:1-4)
   Authority through eyewitness interaction with the Incarnation (1:1-2)
2. Call to fellowship (1:3)
3. Purpose of writing (1:4)

[*]Character of God Presented (1:5)
[*]Implications of fellowship with the Light (1:6-10)
[*]Contrasting walking in the light against walking in the darkness (1:6-7)
[*]Contrasting confession of sin with denial of sin (1:8-10)
[*]Second Purpose Statement (2:1a)
[*]Intercessor (2:1b)
[*]Propitiation (2:2)
[*]Identification of True Fellowship (2:3)
[*]Contrast of Fellowship with Non-Fellowship (2:4-6)
[*]Explanation of the Commandment (2:7-8)
[*]Contrast of Fellowship with Non-Fellowship (2:9-11)
[*]Description of Christ’s Ministry (2:1b-2)
[*]Appeal against the of Love of the World (2:15)
[*]Reasoning why Love of the World is Not From the Father (2:16-17)
[*]Eschatological Implications Regarding the Separatists (2:18)
[*]Definition of Separatists (2:19)
[*]Pastoral Council and Assurance (2:20-21)
[*]Definition of antichrist (2:22)
[*]Contrast of Fellowship with Non-Fellowship (2:23)
[*]Pastoral Encouragement (2:24)
[*]The Promise of Eternal Life (2:25)
[*]Fourth Purpose Statement (2:26)
[*]Pastoral Council and Instruction (2:27-28)
[*]Outward Distinguishing Through Practicing Righteousness (2:29)
[*]The Love of God Towards His Children (3:1-2)
[*]Argument Presented (2:3-11)
[*]Third Purpose Section and Differing Spiritual Conditions (2:12-14)
[*]Imperative Appeal Contrasting the Love of the World with the Love of God (2:15-17)
[*]Differing View of Separatists (2:18-28)
[*]Distinguishing the Children of God and True Fellowship (2:29-5:15)
i. The Father’s Love (3:1)
ii. The Coming Glory (3:2)

1. Activity of the Child of God Contrasted to Practicing Sin (3:3-4)
2. A Purpose for the Appearance of the Christ (3:5)
3. The Victory in Christ (3:6)
4. Contrasting the Outward Distinguishing of the Children of God with the Children of the Devil (3:7-10)

i. The Distinguishing of God’s Children through practicing Righteousness (3:7)
ii. The Distinguishing of the Devil’s Children through the Practice of Sin (3:8a)
iii. A Purpose for the Appearing of the Christ (3:8b)
iv. The Victory in Christ (3:9)
v. Contrasting the Children of God with the Children of the Devil (3:10)

1. The Message of Love for One Another (3:11-21)

i. The Message of Love from the Beginning (3:11)
ii. The Contrast of Evil (3:12)
iii. Implications of an Evil World (3:13)
iv. Contrasting Life and Death Through the Love of the Brethren (3:14)
v. Correlating Hate with Murder (3:15)
vi. Divine Love Defined (3:16a)
vii. The Call to Divine Love (3:16b-18)
1. Laying Down Our Lives Like Christ (3:16b)
2. Shallow Love Exposed (3:17)
3. A Call to Action (3:18)
viii. Love Instills Confidence (3:19-21)

1. The Promise of Requests Assured Due to Keeping the Commandments (3:22)
2. The Commandments Defined (3:23)
3. The Benefit of the Spirit Due to Keeping the Commandments (3:24)
4. The Distinguishing of the Spirit and False Prophets (4:1-6)

i. Warning Against False spirits (4:1)
ii. Distinguishing the Spirit of God (4:2)
iii. Distinguishing the spirit of the antichrist (4:3)
iv. Pastoral Assurance (4:4)
v. Contrasting Those from the World with Those From God (4:5-6)

1. The Source of Love and Keeping the Commandment of Love (4:7-13)

i. The Call and Reasoning for Love (4:7)
ii. The Contrast of False Fellowship (4:8a)
iii. God is Love (4:8b)
iv. The Manifestation of God’s Love in the Believer Through Christ’s Propitiation (4:9-10)
v. A Call To Love by Reason of Christ’s Exemplified Love (4:11)
vi. God’s Abiding Through Love (4:12)
vii. Evidence of the Spirit of Love (4:13)

1. Abiding Through Keeping the Commandments (4:14-16)

i. The Testimony (4:14)
ii. Abiding Through Belief (4:15)
iii. Abiding Through Love (4:16)

1. The Confidence in Love (4:17-19)
2. False Confession of Love Contrasted with Keeping the Commandment (4:20-5:1)
3. True Confession of Love Through Keeping the Commandments (5:2-3)
4. Overcoming the World through faith (5:4-5)
5. God’s Testimony of Jesus the Christ (5:6-9)
6. Results of Receiving God’s Testimony (5:10)
7. Revelation of the Testimony (5:11-12)
8. Fourth Purpose Statement (5:13)
9. Confidence in Requests (5:14-15)

1. Pastoral Instruction for Children of God Regarding Inner Fellowship (5:16-17)
2. Pastoral Council Regarding Sin (5:18)
3. Pastoral Council of Assurance and True Fellowship (5:19-20)
4. Final Pastoral Instruction

The First Epistle of John​

True fellowship with God is keeping His Commandments​

​

1. Prologue (1:1-4)

The First Epistle of John opens with a prologue setting the authority of the epistle. Immediately the language reminds the reader of the gospel written by the same hand. A call to fellowship is made that is unified to the witnesses of the incarnation and with the true Godhead. This fellowship perfects or completes the joy of all who are involved in fellowship.

1. Authority through eyewitness interaction with the Incarnation (1:1-2)

1:1-2 The Word of Life manifested Himself and interacted humanity. The testimony is an eyewitness account of the eternal life, which was with the Father. This is clarified with the clause, “that which we have seen with our eyes…our hands have touched”. Declaring the subject, Jesus Christ, to be “that which was from the beginning” reminds the reader of both Genesis 1:1 and John 1:1. A different view of the language shows the “beginning” to harken to the gospel proclamation. If so, the usage is similar to that found in 1 John 2:7, 24; and 3:11.[2]

1. Call to fellowship (1:3)

1:3 The call to fellowship is made with an assurance that this fellowship is with the Father and with His Son, Jesus Christ. The fellowship reckoned is a union between the reader, the eyewitnesses or apostles, and the Godhead. This is establishment of main argument for the epistle and the definition of true fellowship as displayed in the language, “We proclaim…so that you also may have fellowship”.

1. Purpose of writing (1:4)

1:4 This is the fist purpose statement of the epistle. When fellowship is established between the reader, the apostles, and the Godhead, the joy of all conjoined is made complete or perfected.

1. Character of God Presented (1:5)

1:5 God’s character is presented as being the Light. The message of His character is given by Him, to the apostles, and is announced through the epistle. As God is Light, there is no darkness in Him at all. In describing God as Light, which John frequently did (John 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 12:35–36, 46; Rev. 21:23), he was no doubt thinking of God as the Revealer of His holiness.[3] Others maintain that both notions of absolute truth (linked with illumination/revelation) and absolute righteousness (linked with God’s holiness) are present.[4] In the Hellenistic culture light was associated with excellence, purity, integrity, wisdom etc., and as such was an appropriate and commonly used symbol for the divine. [5] In conclusion, the core of John’s epistle is the conviction that there is a light, peculiar to God the Father though shared with Christ the Son, which those who know God recognize.[6]

1. Implications of fellowship with the Light (1:6-10)

The epistle moves to the contrasting of true fellowship and false proclamation of fellowship. With God as Light being the controlling nature or element, a series of five “if” statements are made. These statements allow the reader to evaluate themselves as well as others to help distinguish those in and out of fellowship.



a. Contrasting walking in the light against walking in the darkness (1:6-7)
1:6 When walking in darkness, it is impossible to have fellowship with God as previously established. (1:5) John knew, as does every perceptive pastor, that Christians sometimes feign spirituality while engaging in acts of disobedience.[7] In John 3:21 Jesus speaks of “the one who does the truth” (NIV has “lives by the truth”); Jesus says that person “comes into the light.” He thereby makes the same connection between “light” and “doing the truth”.[8]
1:7 The benefit of walking in the light is contrasted against walking in darkness. Through the truth of fellowship by walking with the One who is Light, and is Himself in the Light, the blood of Christ cleanses us from all sin. This suggests that ‘walking in the light’ involves a willingness to be open towards God and his revelation in Christ, while ‘walking in the darkness’ involves a refusal to do this[9]

b. Contrasting confession of sin with denial of sin (1:8-10)
1:8 Denial of sin is self-deception and an absence of the truth. To take a true view of sin, its evil, its guilt, its subtlety, its destructiveness, is an imperative condition of understanding the value of the gospel message and of the Redeemer’s work.[10]
1:9 Confession of sin results in forgiveness and cleansing of unrighteousness. When a believer loses personal touch with the God of light, he begins to live in darkness. But confession of sin is the way back into the light.[11]
1:10 Denial of sin results in making God a liar and His word is not present. This is a direct contrast to verse nine.

1. Second Purpose Statement (2:1a)

2:1a John affectionately encourages his readers against sin.

1. Description of Christ’s Ministry (2:1b-2)

Christ’s ministry is presented as a two-fold mission. First is the intercessory position of Christ. The propitiation mission of the Christ precedes this. This only adds to the already rich Christology given in the epistle.

a. Intercessor (2:1b)
2:1b Assuring those who do confess their sins, John presents Jesus as an Intercessor or Advocate, Parakletos in the Greek meaning one called alongside to help, naming Him Jesus Christ the Righteous. The thought here in 1 John 2:1 is of a defense attorney who takes up the case of his client before a tribunal.[12]

b. Propitiation (2:2)
2:2 Jesus Christ is the atoning sacrifice for the sins of the whole world because his death was sufficient to deal with the sins of the whole world, but that his sacrifice does not become effective until people believe in him.[13] The Cross has indeed propitiated (satisfied) God and has met His righteous demands so thoroughly that His grace and mercy are abundantly available to both saved and unsaved alike.[14] While Jesus’s death certainly has the effect of expiating sin (wiping away its penalty), it is difficult to avoid the impression that it also propitiates (turns away the wrath of) God’s promised punishment of sin and sinners whose transgressions are not atoned for on the last day—a day of condemnation spoken of by Jesus in John 12:48.[15] Is the full eschatological benefit of the cross applied to all equally or only to those who in God’s design (election) receive the gift of grace by faith? For John, the answer to that question is surely the latter.[16] In this view Jesus suffered particularly for those God knew He would save. “I am not praying for the world, but for those you have given me, for they are yours” (John 17:9)

1. Argument Presented (2:3-11)

This section begins the thrust of the full argument presented in the epistle. Already established is the call to fellowship. Also conditions are set regarding true fellowship. Now conjoining both, John begins to flesh out the idea that true fellowship with God is keeping His commandments.
a. Identification of True Fellowship (2:3)
2:3 Knowing God is readily suggested through the concept of light in ancient thought. Fellowship naturally leads to knowing the One with whom that fellowship takes place.[17] This knowledge is contingent on obedience to His commands. (cf 1 John 3:22, 24; 5:2-3)

b. Contrast of Fellowship with Non-Fellowship (2:4-6)
2:4 The negative presentation of keeping the commandments is presented with the resulting conclusion of being a liar, even though the person claims to “come to know Him”.
2:5 The obedient disciple is promised a special experience of God’s love.[18] Assurance can be had of being in Him.
2:6 This assurance is held by “walking in the same manner as He walked”. The implication is on keeping God’s commandments. The relationship pictured here is the vine-branch imagery of John 15:6.[19]

c. Explanation of the Commandment (2:7-8)
2:7 The command is not new but is an old one as heard in the beginning of the gospel proclamation. Smalley concludes: “The summation of the moral law of God is to be found in the command to love; and this love is exemplified supremely in the life and ministry of Jesus, whom believers are called to imitate (v. 6)[20]

2:8 The love command is very old. Yet it is also very new. The command is new because Jesus reaffirmed and exemplified it. John is urging on his readers a pattern of response to others around them—a pattern of love—that is new because Christ is on location as promised (John 16:10, 28) in his mediatorial role (1 John 2:1) to enable such love.[21]

d. Contrast of Fellowship with Non-Fellowship (2:9-11)
2:9 Those who claim to be in the Light yet hates his brother is in darkness. “If ye loved only your brethren, ye would not yet be perfect; but if ye hate your brethren, what are ye? Where are ye?” (St. Augustine).[22]
2:10 Loving your brother is in fellowship with the Light. Christians can walk without stumbling because they see where they are going and the result is they do not cause others to fall.[23]
2:11 The negative aspect of hating is presented contrasted to verse 10.

1. Third Purpose Section and Differing Spiritual Conditions (2:12-14)

John uses affectionate terms addressing his audience, and gives reasoning for his writing. Within this John presents differing spiritual conditions for all readers. John affirms the various assets the reader possesses. Thus, thought of as “children,” the readers had experienced the forgiveness that their heavenly Father grants to His own. As “fathers,” they had an experience that touches eternity past, since they have known Him who is from the beginning.[24]

1. Imperative Appeal Contrasting the Love of the World with the Love of God (2:15-17)

John presents his appeal against the love of the world. He gives his reasoning why this type of love is contrary to the fellowship. He reiterates his appeal to do the will of the Father, which is to keep His commands.

a. Appeal against the of Love of the World (2:15)
2:15 The love involved in this exhortation carries a different meaning from the love (of fellow believers) mentioned in 2:10. There love is focused on the well-being of another, whereas here it is focused on the pleasure and gratification one hopes to receive.[25]

b. Reasoning why Love of the World is Not From the Father (2:16-17)
2:16 John gives a vivid description of the twisted way humans view the world. These sinful tendencies are not of the Father, rater the result of sin in the world. Attachment to these tendencies is detachment from God.
2:17 Setting one’s focus on the will of God will result in everlasting life apart from the world that is destined to pass away.

1. Differing View of Separatists (2:18-28)

This section deals with the view of the separatists that stirred the community this epistle is circulated through. The separatists are defined, eschatological implications are presented, and the spirit of the antichrist is defined whereas those who are in true fellowship are contrasted. The benefit of eternal life for those in fellowship is presented, while pastoral assurance is given.

a. Eschatological Implications Regarding the Separatists (2:18)
2:18 The end times are upon the readers as noted by the appearance of the antichrists. By saying, ‘as you have heard’, he indicates that teaching about the coming of the antichrist(s) was well known to his readers.[26]

b. Definition of Separatists (2:19)
2:19 These antichrists are former members of the community, yet were without true fellowship with God as previously outlined in previous verses. The context shows clearly the denial of Jesus Christ. (2:22) This non-fellowship then defines them as not “of” the community. The result of the separation proves the non-fellowship.

c. Pastoral Council and Assurance (2:20-21)
2:20 The believing church is contrasted with the separatists as having an anointing. The “anointing” is no doubt the Holy Spirit since, according to verse 27, the anointing “teaches.” This clearly suggests that the “anointing” is conceived of as a Person.[27]
2:21 Smalley explains, “It is because they possess an anointing, and can therefore discern the truth, that he is concerned to instruct them further in the gospel.”[28]

d. Definition of antichrist (2:22)
2:22 The one who denies Jesus as the Christ is antichrist. This denial extends even unto the Father and is a lie. Through this the antichrist is not seen as one, but rather as any who deny the Son.

e. Contrast of Fellowship with Non-Fellowship (2:23)
2:23 The confessor and the denier are contrasted resulting in the fellowship with God with the latter lacking true fellowship.

f. Pastoral Encouragement (2:24)
2:24 Through abiding the gospel that was heard in the beginning, the abiding of both the Father and Son remains. This encouragement provides stability against any teaching contrary to the original message.

g. The Promise of Eternal Life (2:25)
2:25 The promise attached to the original gospel message is eternal life.

h. Fourth Purpose Statement (2:26)
2:26 This purpose statement verifies the stirring of the community with false claims and deception on behalf of the secessionists.

i. Pastoral Council and Instruction (2:27-28)
2:27 The anointing the readers have received, the Holy Spirit, abides in them, rendering useless any teaching from the secessionists. While the readers do not need anyone to teach them the truth, not the author, and certainly not the secessionists, they do need to be exhorted to stand fast in the truth of the gospel, which the Holy Spirit has taught them.[29]
2:28 In accord with his basic theme about fellowship (1 John 1:3), John once more enjoined the “abiding” life. But now he introduced the new thought of being confident before Christ at His coming.[30]

1. Distinguishing the Children of God and True Fellowship (2:29-5:15)

This section contains the majority of the epistle and is a continuation of the main argument. Throughout these verses John continually contrasts true fellowship against non-fellowship. Greater definition of the commands of God is presented. As well deeper implications are drawn in regards to love. As the previous passages have already made the conclusion, this portion of Scripture furthers the conclusion giving greater detail and insight into the argument.

a. Outward Distinguishing Through Practicing Righteousness (2:29)
2:29 The reader can be assured when a person exhibits righteousness, they are a child of God. This righteousness, of course, for John can only mean the kind that Christ had enjoined.[31]


b. The Love of God Towards His Children (3:1-2)
God’s love for His children is marveled at while the coming glory that awaits the child of God is presented. The spiritual formation aspect is conditioned into the believer.

i. The Father’s Love (3:1)
3:1 The Father’s love is so unearthly, so foreign to this world, that [John] wonders from what country it may come.[32]

ii. The Coming Glory (3:2)
3:2 “Our future state is not yet made manifest. We know that on its manifestation we shall find ourselves like God.”[33] Although we are currently children we await our future state of being.
c. Activity of the Child of God Contrasted to Practicing Sin (3:3-4)
3:3-4 One who sets his hope by faith on the Son of God experiences an inward purification that is as complete as Christ’s own purity (“just as He is pure”). John thus prepared the ground for the assertions he would soon make (1 John 3:6, 9). New birth involves a perfect purification from sin.[34] This purity is then contrasted against those who practice lawlessness.

d. A Purpose for the Appearance of the Christ (3:5)
3:5 Christ is said to have purposed to take away sins, in which He did for the believer. The implication is in Him there is no sin.

e. The Victory in Christ (3:6)
3:6 The victory we have in by abiding in Christ is the cleansing of sin. Although the text may point to sinless perfection, in light of the previous passage 3:3 the regenerate life is in one sense a fundamentally sinless life. For the believer sin is abnormal and unnatural; his whole bent of life is away from sin.[35] John rules out sin in the Christian life when defined as doctrinal convictions, ethical patterns, and relational tendencies—or any combination of these three—which belie one’s claim to know the God of light (1:5). To know God is to have been born of God. Divine parentage does not generate the breaches of faith, ethics, or love that John warns against. Christians, accordingly, are not chronically characterized by these fundamental deficiencies or lapses. If they are, they are not Christians, in John’s outlook.[36]

f. Contrasting the Outward Distinguishing of the Children of God with the Children of the Devil (3:7-10)
Continuing the idea presented the 3:6, John distinguishes between the children of God and the devil. The outward practice of sin and hate establish the children of the devil.

i. The Distinguishing of God’s Children through practicing Righteousness (3:7)
3:7 Earlier in the epistle John elaborates on “walking in the Light”, knowing God and being obedient to His word, and loving fellow believers. This can be taken as practicing righteousness. The author insists that it is those who are doing what is right, not those who make the sort of claims that the secessionists were making, who are righteous as he is righteous.[37]

ii. The Distinguishing of the Devil’s Children through the Practice of Sin (3:8a)
3:8a The previous verse is contrasted with those who practice sin.

iii. A Purpose for the Appearing of the Christ (3:8b)
3:8b The appearance of Jesus is to destroy the works of the devil which is sin as explained earlier in 3:5.

iv. The Victory in Christ (3:9)
3:9 The child born of God cannot sin, because it is by God’s seed that child is born. As explained in verse 6, also can be viewed as, “John is not talking of some abstract ideal with no relation to lived experience (contra Holtzmann 1908: 343). Nor does he have in mind sinless perfection (cf. the lengthy excursus in Kruse 2000: 126–32). He speaks rather of types or degrees (or both) of sins that are tantamount to defection from God’s people. He probably refers in particular to aberrant doctrine, ethics, or devotion that have recently marred the community’s integrity.[38]

v. Contrasting the Children of God with the Children of the Devil (3:10)
3:10 Doing what is right and not doing what is right (both understood as ongoing actions) become important identifying marks of the children of God and the children of the devil respectively. However, these are not the only identifying marks, as the author’s concluding remark in this verse makes clear: neither is anyone who does not love his brother.[39]

g. The Message of Love for One Another (3:11-21)
Continuing on the ending remark of 3:10, John begins to expand his concept of love. John discusses what it is to love, contrasted to simply expressing love verbally. This love proves the validity of the truth.

i. The Message of Love from the Beginning (3:11)
3:11 John clearly states the message of love established from the beginning of the proclamation of the gospel.

iii. The Contrast of Evil (3:12)
3:12 Stating what love is not, Cain is given as an example of being from the evil one, namely the devil. Reasoning because Cain’s deeds were evil as opposed to his brother’s righteousness constituted the murder of able, John harkens back to Jesus’ judgment of humanity. (John 3:19)

iv. Implications of an Evil World (3:13)
3:13 A warning is given concerning the world. Here again the judgment of Jesus can be seen as a result of the condition of the world contrasted to the righteousness of the believer. (John 15:8)

v. Contrasting Life and Death Through the Love of the Brethren (3:14)
3:14 Conditions are set for those who love the brethren contrasted to those who do not. The difference is a matter of life and death. Death results for those who do not love.

vi. Correlating Hate with Murder (3:15)
3:15 A similarity is drawn between the one who hates his brother and Cain the murderer. This condition does not receive eternal life.

vii. Divine Love Defined (3:16a)
3:16 A stark contrast is drawn between the murderer and the Christ who laid down His life.

viii. The Call to Divine Love (3:16b-18)
Christians are called to follow their Master’s example. As shown though the washing of the disciple’s feet, and ultimately the cross, Jesus love is the bar set to hurdle.

1. Laying Down Our Lives Like Christ (3:16b)
3:16 Disciples are called to lay down their lives for the brethren. John is not at all suggesting that his readers can in any way atone for the sins of the brethren. Instead, John’s point is that Christians have an obligation to follow the example of their Lord even unto death if such an occasion presents itself.[40]

2. Shallow Love Exposed (3:17)
3:17 The opportunity to sacrifice one’s life for another may not arise. But material possessions (as food and clothes) help sustain life and, if a Christian’s love is real, he cannot see his brother in need without having pity on him.[41]

3. A Call to Action (3:18)
3:18 The call to love is a call for truth and manifestation in the life of the believer, not merely proclamations of love, but love in action.

ix. Love Instills Confidence (3:19-21)
3:19-21 Through the living out of love we can know we are of the truth. This will assure our hearts before God. Although our conscience is not infallible, God is. Our hearts may be deceived; he cannot be. He knoweth all things.[42]

1. The Promise of Requests Assured Due to Keeping the Commandments (3:22)

3:22 The believer with a pure heart has confidence before God. The pure heart does what is pleasing to the Father and keeps His commandments. Whatever is asked is within the will of the God. This is an outworking of the fellowship.

1. The Commandments Defined (3:23)

3:23 John clearly defines what are the commandments of God he continually refers to. This is to believe the name of the Son, Jesus the Christ, and to love one another. This is the crux of the argument of keeping His commands and the condition for true fellowship. There can be no obedience of God’s commands if there is no love for one another, there can be no love for one another if people close their hearts to those in need, and there can be no confidence when approaching God in prayer when people close their hearts to fellow believers in need.[43] The two parallel verbs “believe” (pisteusōmen) and “love” (agapōmen) work together to form one primary command. As Lenski declares, “You cannot believe without loving nor love without believing.”[44]

1. The Benefit of the Spirit Due to Keeping the Commandments (3:24)

3:24 The fellowship is affirmed through keeping the commandments, whit the Spirit being a sure sign of true fellowship. Thus the author comes back to his main purpose in this letter: to enable his readers to distinguish those who claim to live in God but do not (the secessionists) from those who do (those who like the author and his readers remain faithful to the message they heard from the beginning).[45] John then showed that God’s Spirit is the Spirit of both faith (4:1–6) and love (4:7–16)—the two aspects of the two-part “command” given in 3:23.[46]

1. The Distinguishing of the Spirit and False Prophets (4:1-6)

This section is a continuation of the definition of the commandments, as well as a distinguishing of the Spirit referred to in 3:24. As this Spirit is from God, He conforms to the guidelines laid out previously by John through the affirmation of Christ and loving others. This again separates those who are in true fellowship from those not in fellowship.

i. Warning Against False spirits (4:1)
4:1 A warning of the false spirits with a call to test the spirits. His warning is clear: behind every statement is a spirit, a pneuma, but not every spirit is the Spirit of God.[47]

ii. Distinguishing the Spirit of God (4:2)
4:2 The Spirit of God confesses the Jesus Christ has come in the flesh. The verb “acknowledges” (homologei) indicates an unwavering confession and “denotes not mere verbal acknowledgment but an open and forthright declaration of the message as one’s own position.”78 It is the outward expression of inner faith. The content of the expression is crucial, and it must acknowledge that Jesus Christ is come in the flesh (en sarki).[48] The man, Jesus who is God’s Christ is the pillar upon which Christianity stands or falls, where the Spirit of God always gives honor to Jesus, the Son of God.


iii. Distinguishing the spirit of the antichrist (4:3)
4:3 The negative component contrasting 4:2 is given. This spirit is identified as the antichrist, which the reader was forewarned of it’s coming. The aim of the antichrist is to deceive people by denying the truth about Jesus Christ, and in particular, within the context of 1 John, by denying the true humanity of Christ (that Jesus is the Christ come in the flesh).[49]

iv. Pastoral Assurance (4:4)
4:4 John encourages his readers assuring them they are from God and have overcome those infused with the spirit of the antichrist. It is through their reliance on God, “greater is He who is in you” that the victory is secured.

v. Contrasting Those from the World with Those From God (4:5-6)
4:5-6 Another contrast is given between those in fellowship with God and those who are not. Here the distinguishing factor is the world listening to the spirit of antichrist opposed to those who know God listening to those from God. Here the reader can know the Spirit of Truth and the spirit of error. Here john stresses the Spirit’s role as witness to the truth of the gospel concerning Jesus as it was proclaimed from the beginning.[50]

1. The Source of Love and Keeping the Commandment of Love (4:7-13)

The previous section deals with belief in Jesus clarifying the emphasis on proper Christology. John now continues the theme of love expanding on the commandments given in 3:23. This section asserts the call for love, shows the depth of God’s love, and unites God and love. Love is important here not in the first instance for reasons of utility (though that will enter the picture) but for the sake of identity: since love is so inextricably bound up in the nature and work of God as revealed in his Son, those claiming to follow the Son must be inextricably involved in love[51]

i. The Call and Reasoning for Love (4:7)
4:7 John makes his plea to love one another while reasoning love is from God. The outworking of love is the natural expression of those born of God. Like light (1:5), love is intrinsic to the character and nature of God, and one who is intimately acquainted with God walks in His light (1:7).[52]

ii. The Contrast of False Fellowship (4:8a)
4:8a Here the converse is presented. Without the exemplification of love, intimate knowledge of God is absent.

iii. God is Love (4:8b)
4:8b John presents another characteristic of the nature of God, love. In this context John is saying that to know the love of God is to manifest his love. Without this manifestation one could not possibly know, or ever have known, God or his love. Smalley provides three observations about John’s description of God as love:
1. Its background is the Jewish (OT) understanding of God as living, personal, and active, rather than the Greek concept of deity which was abstract in character.
2. To assert comprehensively that “God is love” does not ignore or exclude the other attributes of his being to which the Bible as a whole bears witness: notably his justice and his truth.
3. There is a tendency in some modern theologies (especially “process” thought) to transpose the equation “God is love” into the reverse, “Love is God.” But this is not a Johannine (or a biblical) idea. As John makes absolutely clear in this passage, the controlling principle of the universe is not an abstract quality of “love,” but a sovereign, living God who is the source of all love, and who (as love) himself loves (see vv. 7, 10, 19).[53]

iv. The Manifestation of God’s Love in the Believer Through Christ’s Propitiation (4:9-10)
4:9-10 After arguing the Christian should reflect the nature of God through love, next the incredible example of God’s love through the sending of His Son, to be our propitiation or atoning sacrifice is given. (cf John 3:16) Through this we might live through Him. ‘This is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent’ (John 17:3).[54]

v. A Call To Love by Reason of Christ’s Exemplified Love (4:11)
4:11 John reasons through the great example of love given by God, we ought to love one another. This example continues to flesh out the commands given in verse 3:23.



vi. God’s Abiding Through Love (4:12)
4:12 No one has ever seen the divine essence, yet through love God abides in us, and is made complete or perfected in us. This again assures true fellowship.

vii. Evidence of the Spirit of Love (4:13)
4:13 The love manifested in and through the believer is evidence of the presence of the Spirit.

1. Abiding Through Keeping the Commandments (4:14-16)

This section again identifies and extrapolates the commands given in 3:23 building a climatic summery of the main thrust of the epistle. Continually the term abide is used referring to the vine and branches imagery. (John 15) The keeping of the commands is essential to true fellowship with the Godhead.

i. The Testimony (4:14)
4:14 The testimony of the apostle the Father has sent the Son, Jesus, to be the Savior of the world. This is what is meant in 3:23 by believing in the name.

ii. Abiding Through Belief (4:15)
4:15 True fellowship is gained through this confession of Jesus as the Son of God.

iii. Abiding Through Love (4:16)
4:16 Through the gaining of the fellowship with God, He instills His love in the believer. Abiding in love, just as in abiding in belief or in the true vine, continues the fellowship with the Godhead. The literal translation “the love which God has “in” us, suits this interpretation. As in ver. 9, ἐν ἡμῖν should be rendered in as, not “to us” or “toward us;” and he also the interpretation, “in our case,” is certainly possible, and perhaps safer. But the meaning may be that the object of our knowledge and faith is that portion of his own love which God has in us. It is “in us,” and is exercised towards him and our brethren, but in reality it is his—it is himself abiding in us. In either case love is the object of our faith. [55]

1. The Confidence in Love (4:17-19)

4:17 A boldness and confidence can be had by the believer at the day of the bema seat, due to the exemplification and implementation of love throughout their life. As He is, love, so are we in this world.
4:18 Love does not fear rather contains boldness because fear is the anticipation of judgment. One who is perfected in love has no fear of punishment.
4:19 John comes full circle to his teaching on love pointing back to 4:10, 16. God activates and instills the love manifested in and through the believer.

1. False Confession of Love Contrasted with Keeping the Commandment (4:20-21)

4:20 Though the claim of loving God can be made by anyone, it is the one who proves the love of the neighbor that demonstrates honest love. The commandment is again brought to the forefront of the argument. In 2:9, 11 John describes the incompatibility of failing to love others while claiming to be “in the light,” and in 3:15 John characterizes failure to love others as tantamount to murder[56]

1. True Confession of Love Through Keeping the Commandments (5:1-3)

5:1 The commandments of faith and love are united and intricate again combining into one command. The believer is born of God, and loves both the Father and the child of God.
5:2 The author’s thought appears to go in a circle. This is perhaps because the two things involved, as far as he is concerned, cannot exist apart from one another. One cannot love God and keep his commands without loving the children of God, and one cannot love the children of God without loving God and keeping his commands (cf. 2:7–8; 3:22–24; 4:21).[57]
5:3 John presents again the reverse of the previous statement. “The gospel cannot be reduced to a kind of benign humanism with a horizontal, but no vertical, direction. Our love for each other is beautiful, ennobling, but tinged with sadness and ultimately tragic apart from love of God.”[58]

1. Overcoming the World through faith (5:4-5)

5:4 John reverts back to the other intrinsic portion of the commandment of God, to have faith in the Son of God, Jesus the Christ. This faith enables the victory of overcoming the world. The particular nature of the victory is variously understood. It could refer to (1) Christ’s once-for-all victory on the cross over Satan, sin, and the world; (2) the believers’ victory over the heretics; or (3) the victory that occurs at the conversion of the individual believer.[59] Yet no differentiation need be made, all are valid in the final victory.

1. God’s Testimony of Jesus the Christ (5:6-9)

5:6 Jesus is the One who came by water and by blood whom the Spirit that is the truth testifies. Various interpretations of what “by water and blood” persist. Without question the idea that some argued against Jesus’ appearance by water is inferred in the text. It is prevalent through most conservative scholars to see by water as referring to the baptism experience given by John the Baptist, and the continuation and expansion of such. Kruse gives a lengthy presentation of five different interpretations and concludes the section as, “However, the author’s purpose in 5:6a was not just to deny what the secessionists taught, but also to state what he believed to be the truth about Jesus’ ministry; that he came ‘by water and blood’, that is, he was not only the baptizer but the Saviour who made the atoning sacrifice for sins.”[60]
5:7-8 John unites the three, the water, blood, and Spirit in testimony and agreement.
5:9 The claim made by men has no weight against the claim made by God. God has testified concerning His son.

1. Results of Receiving God’s Testimony (5:10)

5:10 The contrast of belief and unbelief is drawn giving the results of either. Through belief the testimony of God is proven as deposited in the believer. Through unbelief the personal testimony of God is dismissed as a lie. For John there was no middle ground, no suspension of opinion. One either believes or he impugns God’s veracity.[61]

1. Revelation of the Testimony (5:11-12)

5:11 The testimony of God concerning His Son is God has given us eternal life in His Son.
5:12 It is only through belief in the Son can one posses eternal life. This again solidifies the main argument of keeping the commandments by the testimony of God. The gift of eternal life is given along with true fellowship.

1. Fourth Purpose Statement (5:13)

5:13 This section is summed up in Johns fourth direct purpose statement, “These things I have written…” Those who believe in the name of the Son of God can know they have eternal life. This assurance fits within the compliance of keeping the commandments as the initiating and activating portion of the command is to believe in the name of the Son of God.

1. Confidence in Requests (5:14-15)

5:14-15 Believers are called to be bold and confident toward God in their requests. As we walk in the light, professing Jesus as the Christ, doing what is pleasing to the Father, loving Him and others, we seek His will throughout our lives and the requests we make are heard and granted. This further distinguishes the children of God from the rest of the world. Our prayers are heard, and not only heard but granted. This is truly a great benefit of true fellowship with the Godhead.

1. Pastoral Instruction for Children of God Regarding Inner Fellowship (5:16-17)

5:16-17 The epistle switches to pastoral instruction regarding the dealings of sin within the church body. The believers are told to pray for one another for sins not leading to death. This is not a call to police sin, but simply of awareness. The “sin unto death” is simply violation of the fundamental terms of relationship with God that Jesus Christ mediates. This is sin that marks a person’s confession, behavior, or affections as defective in God’s sight.[62] Walvoord takes a different approach. Sometimes a Christian may sin so seriously that God judges that sin with swift physical death: “a sin that leads to death.” Ananias and Sapphira are cases in point (Acts 5:1–11). But most of the sins which one sees a Christian brother commit are not of such a nature, as their common occurrence shows. For these, a believer ought to pray, knowing that any sin—if continued in long enough—is a threat to a fellow Christian’s life (cf. James 5:19–20; also cf. Prov. 10:27; 11:19; 13:14; 19:16).[63]

1. Pastoral Council Regarding Sin (5:18)

5:18 Similar to the interpretation in 3:6 the believer’s true inward nature is sinless.[64] Again another view is if they are born of God, they do not sin—that is, they do not persist in the sorts of sin that John writes this epistle to decry and correct.[65] Finally another view is By the use of a present tense form of the verb ‘to sin’, the author portrays the sinning here (as also in 3:9) as an ongoing process. In 3:9 the basis for the readers not continuing to sin was that they were born of God and God’s ‘seed’ remained in them. Here in 5:18 the basis of their not sinning is put differently: the one who was born of God keeps him safe, and the evil one cannot harm him.[66]

1. Pastoral Council of Assurance and True Fellowship (5:19-20)

5:19 Those who are of God need not concern themselves with the evil one for the Good Shepherd protects His flock as shown in 5:18, yet the remainder of the world is in the evil one. These are outside of fellowship with God.
5:20 True fellowship is defined and described. Knowledge and faith of the Son of God leads to further understanding of and intimate relation with Him. This fellowship is with both the Father and the Son, the true God and eternal life. This concludes the crux of the main argument and finalizes the summation of true fellowship.

1. Final Pastoral Instruction

5:21 The church is instructed to guard themselves from idols.

Through careful examination of the epistle it is clear John has written this letter to formalize the definition and practical application of fellowship throughout the church community with the Godhead and the church body as a whole. Certainly the community was unsettled through false claims of fellowship and differing views on what it was to be in fellowship with God. John clearly established his authority as an apostle, presented what it is to be in fellowship with God, and presented how to abide in fellowship with God. The crux of abiding is keeping God’s clear commands to believe Jesus as the Christ and to love one another. This simple design of spiritual formation with the provision of the Spirit of God, allows for a fulfilled lifestyle for the individual believer. This must not be oversimplified forgetting the vertical relationship of love. The main body of the epistle continually contrasts true fellowship with non-fellowship, siding between the presentation of the necessity of belief and the necessity of love with the differing aspects within each. Through this fellowship the contentment and peace of God envelops the Christian that releases the enticement of the world and it’s passing desires that lead to sin.


[1] Yarbrough, R. W. (2008). 1–3 John. Grand Rapids, MI: Baker Academic.


[2] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 883). Wheaton, IL: Victor Books.


[3] ibid


[4] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 63). Nashville: Broadman & Holman Publishers.


[5] Haas, C., Jonge, M. de, & Swellengrebel, J. L. (1994). A handbook on the letters of John (p. 23). New York: United Bible Societies.


[6] Yarbrough, R. W. (2008). 1–3 John (p. 50). Grand Rapids, MI: Baker Academic.


[7] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 885). Wheaton, IL: Victor Books.


[8] Yarbrough, R. W. (2008). 1–3 John (p. 55). Grand Rapids, MI: Baker Academic.


[9] Kruse, C. G. (2000). The letters of John (p. 63). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[10] Spence-Jones, H. D. M. (Ed.). (1909). 1 John (p. 8). London; New York: Funk & Wagnalls Company.


[11] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 886). Wheaton, IL: Victor Books.


[12] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 887). Wheaton, IL: Victor Books.


[13] Kruse, C. G. (2000). The letters of John (p. 75). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[14] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 887). Wheaton, IL: Victor Books.


[15] Yarbrough, R. W. (2008). 1–3 John (p. 78). Grand Rapids, MI: Baker Academic.


[16] ibid


[17] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 888). Wheaton, IL: Victor Books.


[18] ibid


[19] ibid


[20] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 96). Nashville: Broadman & Holman Publishers.


[21] Yarbrough, R. W. (2008). 1–3 John (p. 101). Grand Rapids, MI: Baker Academic.


[22] Spence-Jones, H. D. M. (Ed.). (1909). 1 John (p. 22). London; New York: Funk & Wagnalls Company.


[23] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 100). Nashville: Broadman & Holman Publishers.


[24] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 890). Wheaton, IL: Victor Books.


[25] Kruse, C. G. (2000). The letters of John (p. 94). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[26] Kruse, C. G. (2000). The letters of John (p. 98). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[27] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 892). Wheaton, IL: Victor Books.


[28] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 120). Nashville: Broadman & Holman Publishers.


[29] Kruse, C. G. (2000). The letters of John (p. 108). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[30] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 892). Wheaton, IL: Victor Books.


[31] ibid


[32] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 133). Nashville: Broadman & Holman Publishers.


[33] Spence-Jones, H. D. M. (Ed.). (1909). 1 John (p. 71). London; New York: Funk & Wagnalls Company.


[34] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 893). Wheaton, IL: Victor Books.


[35] ibid


[36] Yarbrough, R. W. (2008). 1–3 John (p. 310). Grand Rapids, MI: Baker Academic.


[37] Kruse, C. G. (2000). The letters of John (p. 121). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[38] Yarbrough, R. W. (2008). 1–3 John (p. 195). Grand Rapids, MI: Baker Academic.


[39] Kruse, C. G. (2000). The letters of John (p. 126). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[40] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 159). Nashville: Broadman & Holman Publishers.


[41] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 897). Wheaton, IL: Victor Books.


[42] Spence-Jones, H. D. M. (Ed.). (1909). 1 John (p. 75). London; New York: Funk & Wagnalls Company.


[43] Kruse, C. G. (2000). The letters of John (p. 143). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[44] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 167). Nashville: Broadman & Holman Publishers.


[45] Kruse, C. G. (2000). The letters of John (p. 143). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[46] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 898). Wheaton, IL: Victor Books.


[47] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 170). Nashville: Broadman & Holman Publishers.


[48] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 172). Nashville: Broadman & Holman Publishers.


[49] Kruse, C. G. (2000). The letters of John (p. 148). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[50] Kruse, C. G. (2000). The letters of John (p. 155). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[51] Yarbrough, R. W. (2008). 1–3 John (p. 231). Grand Rapids, MI: Baker Academic.


[52] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 899). Wheaton, IL: Victor Books.


[53] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 178). Nashville: Broadman & Holman Publishers.


[54] Kruse, C. G. (2000). The letters of John (p. 158). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[55] Spence-Jones, H. D. M. (Ed.). (1909). 1 John (p. 104). London; New York: Funk & Wagnalls Company.


[56] Yarbrough, R. W. (2008). 1–3 John (p. 264). Grand Rapids, MI: Baker Academic.


[57] Kruse, C. G. (2000). The letters of John (p. 172). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[58] Yarbrough, R. W. (2008). 1–3 John (p. 273). Grand Rapids, MI: Baker Academic.


[59] Akin, D. L. (2001). 1, 2, 3 John (Vol. 38, p. 193). Nashville: Broadman & Holman Publishers.


[60] Kruse, C. G. (2000). The letters of John (p. 178). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.


[61] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 901–902). Wheaton, IL: Victor Books.


[62] Yarbrough, R. W. (2008). 1–3 John (p. 310). Grand Rapids, MI: Baker Academic.


[63] Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 902). Wheaton, IL: Victor Books.


[64] ibid


[65] Yarbrough, R. W. (2008). 1–3 John (pp. 315–316). Grand Rapids, MI: Baker Academic.


[66] Kruse, C. G. (2000). The letters of John (p. 195). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.