This week, we shall be studying the
book of I John in the New Testament.
1 John
1 John, together with 2 John and 3 John, are believed to be written by the Apostle John who wrote the Gospel of John. The similarities in emphases and the usage of words especially between 1 John and the Gospel provide strong evidence that the Apostle did write both documents. Early church fathers who attested to John’s authorship include Papias of Hierapolis, Irenaeus of Lyon, and Clement of Alexandria of the early to mid-2nd century. It is also believed that John wrote these three epistles toward the end of the 1st century (ca. A.D. 90). While the recipients of 1 John were unstated, it is believed that John wrote the epistle to the members of the churches in Asia Minor, and perhaps with Ephesus in mind. As we reflect on the contents of this epistle, we shall discover that John wrote it to combat at least the following in mind:
- The heresy that denies Jesus is the Christ, the Son of God
- The heresy that encourages believers to continue to sin
- The “lovelessness” that marks the lives of believers
1:1-4—The Person of the Apostolic Proclamation
(1) The beliefs of the believers living at the end of the 1st century were based on the witnesses of the Apostles.a. How does John emphasize the kind of testimony he and the other Apostles have given? (1:1)
b. How reliable is their testimony? Why?
(2) Who is the “Word of Life” which was “from the beginning”? (Jn. 1:1)
a. Where has He come from? (1:2)
b. What does John call this life? (1:2) Why?
(3) What is the basis on which believers can have true fellowship with one another? (1:3)
(4) Why does John emphasize that their fellowship is with both “the Father and with His son, Jesus Christ”?
(5) What is the purpose of writing this epistle? (1:4) How so?
1:5-10—The Message of the Apostolic Proclamation
(6) According to John, what is the message that they have heard from Jesus Christ and that is now proclaimed to us? (1:5)
(7) What is the important implication of this message?
(8) It appears that John is using this message to deal with the heresies prevalent at the time and which concern sins that the believers are engaged in:
a. What do the heretics claim in v. 6?
- Why is it a lie?
- What is meant by walking in the light?
- Does it mean that we do not sin anymore?
- Does it mean that because we walk in the light, when we sin we are not hiding our sin but are acknowledging it?
- What might be the motive or reasoning behind such a heresy?
b. What do the heretics claim in v. 8?
- What might be the motive or reasoning behind such a heresy?
- Will the commission of sin by a believer jeopardize one’s relationship with God or just the continued fellowship with God? What is the difference?
- What should a believer do when he has sinned?
c. What do the heretics claim in v. 10?
- How different is this claim from v. 8?
- What might be the motive or reasoning behind such a claim?
(9) What is the main message to you today and how may you apply it to your life?
“If we claim we have not sinned, we make him out to be a liar and His word is not in us.” (1 Jn. 1:10)
I find that it is extremely helpful to know the kind of heresies that the churches faced toward the end of the 1st century in our understanding of the main teachings of 1 John. We usually refer to such heresies as Gnosticism, but “Gnosticism is a broad term embracing various pagan, Jewish and semi-Christian systems which did not come to full development until the second century…The better Gnostic systems of the second century combined the views of spiritual enlightenment and release with a strict asceticism; the worst system asserted that evil could not harm the enlightened spirit, that morality was therefore a matter of indifference, and that the grossest forms of licence were quite permissible.” (Stott, 49-50). Among the commentaries, I find John Stott’s arguments most helpful in pointing out that John was addressing mainly the heresies propagated by a certain Cerinthus whose view is best described as “pre-Gnostic” or “pro-to-Gnostic”. Allow me to quote from Stott:
“He (Irenaeus) says that Cerinthus ‘represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible (not liable to pain or injury), inasmuch as he was a spiritual being’… The essence of Cerinthus’ error, then, seems to have been this severance of the man Jesus from the divine Christ or Spirit. Irenaeus refers to it again later when he alludes to those ‘who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered’, and again ‘the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma (Gnostic abode of God).’” (TNTC, Letters of John, 50-51)
With the above in mind, the arguments of John would become more understandable as he defines false teaching as a denial “that Jesus is the Christ” (2:22) and insists that He did not come by water (baptism) only, but “by water and blood” (5:6), meaning the Jesus who was baptized was the same Jesus who died and rose again, and He is the Christ; and his repeated assertion that no one born of God will “continue to sin” (3:6, 9; 5:18).
2:1-2—Concern for their sinful lifestyle: Verses 1-2 conclude John’s dealing with the heresies about sin for now.
(1) Since the denying of sin is such a serious matter, why does John call them “dear children”?
(2) What is another reason given by John for the purpose of his writing? (v. 1)
(3) How does John encourage them, the believers, to confess their sins, even sins of heresies such as those mentioned in the previous chapter?
(4) In what way(s) does Jesus Christ act as our advocate?
2:3-11—Lovelessness
(5) The Proof of “knowing Jesus Christ” (2:3-6)
a. What is the proof that we have come to know Jesus Christ? (v. 3)
b. Why is it the proof? (vv. 4-5)
c. What has the “love for God” to do with knowing Christ? (v. 5)
d. Why does John associate “knowing” (v.3) with “living in Him” (vv. 5-6)?
e. How then would you define “knowing Christ”?
(6) “The” Command to Keep (2:7-11)
a. Who gave this command to love in the first place? (Jn. 13:35; 15:12, 17)
b. Why then does John also say it is a new command? (v. 8)
- How is the truth of this command seen in (not just taught by) Jesus? I.e. what is His supreme act of love? (4:10)
- How is this truth also seen in us? (v.8)
- What does our hatred toward another believer signify? (2:9; 1:6)
- What is the effect of loving one another? (v. 10)
- What kind of stumbling is John referring to?
- What is the effect of hating another believer? (v. 11)
- Do you find this to be true? Why or why not?
- Does “not loving” necessarily mean “hating”? Why or why not?
(7) What is the main message to you today and how may you apply it to your life?
“I
write this to you so that you will not sin. But if anybody does sin, we have an
advocate with the Father — Jesus Christ, the Righteous One. He is the atoning
sacrifice for our sins, and not only for ours but also for the sins of the
whole world.” (1 Jn. 2:1-2)
Although John was writing toward the end of the 1st century, some 2,000 years removed from our time, the errors he was dealing with are just as prevalent today. Allow me to share with you the insights of Howard Marshall in this respect:
“John’s teaching in this section stands fast against errors in the church of today that reflect those of the first century. The message that ‘God is light’ has received new emphasis in Great Britain at the beginning of the last quarter of this century (20th century) in a campaign to expose what is ugly and sordid for what it really is and to demonstrate that in the light of truth, righteousness, and love there is the possibility of a rich and satisfying life. But two errors still die hard. One is that acts of sin do not cut us off from access to God. Modern men treat sin lightly, and insofar as they do believe in God, they believe that he makes considerable allowances for our weaknesses and failures. The message that God is light is not taken with sufficient seriousness. Probably few people would deny that acts of deliberate, clear-cut evil are incompatible with true religion. What they do deny is that any of their own acts fall into that category. There is a refusal to measure actions by the standards of God. The other error is the claim to be sinless. Whatever may be said later in this Epistle, John here stands firm against all claims to perfection that Christians may make. None of us is free from sin; none of us can claim that we do not need the cleansing offered by Jesus for sinners.”
(NTCNT, Epistles of John, 120)
2:12-14—Reasons for Writing to Them: While there are many opinions as to the meaning of the terms children, fathers and young men, I would suggest that we simply take them as referring to the new, the young and the older believers.
(1) To the “dear children”
a. What status does John remind them of? (v. 12)
b. As children, what is their relationship to God? (v. 14)
c. If the above isn’t true, is there any point for John to write to them?
d. Since it is true, how should they treat the reminders by John in the letter?
(2) To the “fathers”
a. Who is the one “from the beginning” that John refers to? (1:1)
b. What status does John remind them of?
c. Since it is true, how should they treat the reminders by John in the letter?
(3) To the “young men”
a. What status does John remind them of? (v. 13)
b. What reasons are given by John for their overcoming of the evil one? (v. 14)
c. Since it is true, how should they treat the reminders by John in the letter?
2:15-17—Immediate Application of their Status in Christ
(4) What are the three marks of the world listed by John? (v. 16)
(5) How are these three marks expressed in the sin committed by Adam and Eve in the Garden of Eden? (Gen. 3:6)
(6) Why are the love of the world and the love of the Father mutually exclusive? (see Jas.4:4; 2 Cor. 6:14ff)
(7) What is another reason that John gives to encourage us to desire God and not the world? (v. 17)
(8) How then can we overcome our desire to love the world? (v. 14c)
(9) What is the main message to you today and how may you apply it to your life?
“Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them.” (1 Jn. 2:15)
For the longest time, I truly thought I loved the Father, until the time He called me into full-time ministry.
When I heard His call in a very unmistakable manner, my immediate reaction was to say no. Before that time, I served fervently in the church; I did my share of tithing and more; I went on short-term mission trips almost every year; and I even had shared the gospel at work and especially through leading evangelistic Bible study at some of my work places. I thought I loved the Lord. And yet, when God asked me, “Give yourself to me in full-time ministry”, I then realized that all along I thought I could love the world and the Lord at the same time.
When I initially said “no” to God, I suddenly realized how phony I was. I was telling people how important eternity is and how futile and temporal earthly matters are, and yet, I found myself unwilling to let go of temporal things—namely, my accounting and management career in which I took pride and the perks that came with my earnings and company’s status. Yet I loathed being the “slave” to all of it!
By the mercy of God, I repented of my sin of seeking to love the world and the Lord at the same time, and asked God to forgive me and so I said “yes” to His gracious calling.
2:18-27—Antichrists
(1) The “last hour” can mean the time between Jesus’ first and second coming, or the time immediately preceding Jesus’ second coming. Based on the contents (or perhaps, even the tone) of John’s words, which is John referring to?
(2) John uses both singular and plural forms to talk about “antichrists”. Why is it the case?
(3) Obviously, John is not indicating the “identity” of antichrist, but he is telling us the “marks” of these antichrists:
a. Who are they according to v. 19?
- “They went out from us”: What does it mean?
b. What is the lie that they are spreading? (v. 22)
(4) One of the heresies of Gnosticism is their claim of special enlightenment (or anointing):
a. How does John refute their claim that only they have the anointing? (v. 20)
b. How are all believers anointed? (2 Cor. 1:21-22)
c. And by whom? (v. 20. See also Mk. 1:24; Jn. 6:69; cf. Acts 3:14 about the “Holy One”)
(5) The importance of acknowledging that Jesus is the Christ:
a. Why would the “antichrists” deny Jesus is the Christ? (v. 22)
b. Why does denying Jesus as the Christ amount to denying the Father? (vv. 22-23)
c. How does John define “eternal life” in this context? (vv. 24-25)
2:26-29—Remain in Him
(6) Who is our real teacher according to v. 27? (See the work of the Holy Spirit also in Jn. 14:17; 15:26; 16:13)
(7) How do the teachings from vv. 20-29 point to the truth of Trinity?
(8) Can someone who denies that Jesus is the Christ “remain in Him”? (v. 28)
(9) How then can we who believe “remain in Him”?
(10) Since John is not teaching salvation by work, what does v. 29 mean?
(11) What is the main message to you today and how may you apply it to your life?
“Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist — denying the Father and the Son.” (1 Jn. 2:22)
Since “antichrist” is a subject of great interest among believers and is often sensationalized in some quarters, allow me to share with you the meaning of this term used by the Apostle John.
The term, antichrist, is only used in the letters of John among the 27 books of the New Testament. Apart from its usage in 1 John, John uses this term in 2 John to describe people who deny that Jesus Christ has come in the flesh, and 1 John 2:22 indicates that he has the same people in mind. However, John is using the plural form as he talks about “antichrist”.
While Jesus Christ has not used this exact term, He does echo the teachings of the Old Testament in foretelling the future appearance of the “arch-opponent” of God and quotes from Daniel (9:27, 11:31, 12:11) to describe one as “the abomination that causes desolation” (Mk. 13:14). Such an individual is called the “man of lawlessness” by the Apostle Paul (2 Thess. 2:1-12).
However, Jesus Christ also warns us of the coming of “false Christs and false prophets” who “will appear and perform signs and miracles to deceive the elect — if that were possible” (Mk. 13:22). Such persons are clearly opposed to Jesus as the Christ, but they appear to be either prophets who declare untruths or persons who falsely claim that they themselves are Messiah.
In other words, Jesus talks about both an individual who is the arch-opponent of God in the End-time, preceded by or accompanied by others who seek to oppose Him in the same vein. The Apostle John coins the former as the “Antichrist” and the latter as the “antichrists”.
In talking about the latter group who had already appeared in his time—namely, those who deny that Jesus is the Christ—John says that they are possessed by the spirit of the Antichrist (4:3). He also reminds his readers that they have heard of the coming of the Antichrist and that even in their present time many antichrists had come (2:18). While these antichrists in his time do not appear to be claiming that they themselves are the Messiah, their denial of Jesus as the Christ is the work of the same spirit as the Antichrist, and their appearance, to John, signifies that this is the “last hour” (2:18).
Of course, the “last hour” that John alludes to has continued for some 2,000 years, but we have to understand that in the eyes of God, “a thousand years are like a day” (2 Pet. 3:8). If John senses the urgency of his time and considers the appearance of the “antichrists” as a sign of the soon appearance of the “Antichrist”, how much more closer is our time. However, our focus and interest should never be on the appearance of the “Antichrist”, but on the soon appearance on our Lord and Savior Jesus Christ, the ultimate consummation of our salvation (Rom. 13:11).
Note:
For a fuller treatment of the above, see Howard Marshall’s NTCNT, Epistles of John, 150-1.
3:1-3—Christ’s Return: John appears to have a sudden change of thought, bursting into a song of praise for God’s love. However, the thought is already expressed in 2:28 when he reminds us of Jesus’ second coming.
(1) Why is being called God’s children such a reflection of God’s great love lavished upon us? Is this how you feel? Why or why not?
(2) Why does John add that we are not only being called children of God by name, but that’s who we really are? (v. 1)
(3) What might have caused us to doubt if we really are God’s children? (3:1, 13; Jn. 15:18ff)
(4) What do we know and experience as children of God now?
(5) How much better will we be upon Christ’s return? (v. 2; see also 2 Cor. 3:18)
(6) Do you long to see Christ face to face? Why or why not?
(7) If so, what does John admonish us to do? Why? (v. 3)
3:4-10—Proof of the Children of God: They do not keep on sinning.
(8) How does John define sin? (v. 4) What does he mean?
(9) What was the purpose of Jesus’ first coming? (v. 5)
(10) Why was He the only one who could take away our sins?
(11) What was the other reason He came? (v. 8b)
(12) How did He do it? (Heb. 2:14-15)
(13) Why will no believer keep on sinning? (v. 6)
(14) Obviously there are those who seek to lead believers away in this respect (v. 7).
a. What might these false teachers teach to encourage themselves and others to sin?
b. How does John refute such teachings? (vv. 7, 9,10)
c. How does it echo the teaching of Jesus in Matt. 7:17?
(15) What is the main message to you today and how may you apply it to your life?
“No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God.” (1 Jn. 3:9)
It is quite obvious that John is trying to refute the teachings of the heretics who encourage themselves and other believers to continue to sin. As a result John urges the recipients of his letter, “do not let anyone lead you astray”.
From what we know of the early Gnostics, they taught that since they had received special enlightenment, the questions of morality were a matter of “indifference” (Stott, 126). They were licensed to sin. John makes a strong case to prove that anyone who continues to sin is not born of God, and is of the devil and not a child of God (3:9, 8, 10).
However, John does not say that once we are born again, having the indwelling of the Holy Spirit and are children of God, that we will not and cannot sin, but rather we will not engage in a life that continues to sin. And, if we do sin, we need to confess our sin, and “He is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (1:9)
With these words of John, we have a clear understanding of our new life in God:
- Once we are born again, we have a new status in God: We are children of God, not only in name, but in essence (3:1).
- Because of this new essence or nature, we will not allow ourselves to continue to sin (3:6)
- However, if we sin, we have hampered our fellowship with God and need to confess our sin to restore this fellowship (1:9), but our status as God’s children will not and cannot change!
a. Why does he single out the sin of “lovelessness”? (3:10)
b. Is this a sin prevalent in the church?
c. Is this a sin that you have to deal with?
(2) Why does John say the message of love is one that we have heard from the beginning? (Jn. 13:34-35; 15:12, 17)
(3) Of all examples in the Bible, why does John use Cain as an example (Gen. 4)?
a. What caused Cain to murder his brother? (v. 12)
b. Would we commit the same sin within the church? Why or why not? (v. 15 and Matt. 5:21ff)
c. How then will you define “hatred”? (see Note below)
(4) Hatred is the mark of the world, especially toward God’s children. Why? (v. 13)
(5) How then should we distinguish ourselves from the world and why? (v. 14)
(6) While Cain is the example of hatred, Jesus Christ is the opposite example: Do you agree that Jesus Christ is the supreme example of love? Why or why not? (v. 16)
(7) Most of us will not have the need or opportunity to lay down our lives for others. How then can we follow Christ’s example of love? (vv. 17-18)
a. Where should we start in showing our love for others? (v. 17)
b. Is having a sense of pity enough? Why or why not? (v. 18)
(8) Do you have anyone that you still harbor hatred toward? (Remember the definition of hatred.)
(9) Do you have compassion on the needy?
(10) Is there someone you need to show love to and how might you put love in action today?
Note:
Howard Marshall defines hatred as “the wish that the other person was not there; it is the refusal to recognize his rights as a person, the longing that he might be dead” (Marshall, 191). Food for thought.
“Anyone who hates a brother or sister is a murderer, and you know that no murderer has eternal life residing in him.” (1 Jn. 3:15)
It appears that John might be quoting a popular saying at the time when he says, “no murderer has eternal life residing in him” (3:15). Because of this, there are Christians who do believe that murder is an unpardonable sin, and that it also extends to suicide.
John equates hatred to murder and in so doing, he is following the teaching of Christ who says in the Sermon on the Mount, “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment’. But I tell you that anyone who is angry with a brother will be subject to judgment.” (Matt. 5:21-22)
In order words, he is reaffirming that God looks at the heart and not just our external action. Therefore, those who harbor hatred are spiritually as dead as a murderer. But the good news is, even spiritually dead murderers can receive forgiveness. This is why Jesus prayed for the forgiveness of those who killed Him (Lk. 23:34); He forgave the repenting thief on the cross who was more than likely a murderer (Lk. 23:43); and Paul who had the blood of Christians in his hands was not only forgiven, but used by God to be the Apostle to the Gentiles (Acts 22:4, 21).
However, the point remains that the sin of hatred is abhorred by God and Christians who continue to harbor hatred are spiritually as good as dead!
3:19-24—The Test of Love
(1) What is the test of love according to John?
(2) But our heart (or conscience) is not the most reliable gauge of our sin:
a. For Christians, “who” resides in our heart? (v. 24)
b. And “what” should also reside in our heart? (v. 19)
(3) When our hearts are at rest in His presence (i.e. we have confidence before God), what will happen to our prayers? (v. 22a)
(4) If our hearts are not at rest in His presence, what should we do?
(5) And now, John reduces all the commands in the Bible into one (singular) command.
a. What is it? (v. 23)
b. Why is this single command composed of two parts?
c. Can one exist without the other? Why or why not?
(6) Ultimately, how do we know that God lives in us (i.e. we have eternal life), both objectively and subjectively? (v. 24)
(7) What is the main message to you today and how may you apply it to your life?
“And this is His command: to believe in the name of his Son, Jesus Christ, and to love one another as He commanded us. The one who keeps God’s commands lives in Him, and He in them. And this is how we know that He lives in us: We know it by the Spirit He gave us.” (1 Jn. 3:23-24)
In urging believers to love one another, John powerfully reduces the sum total of the commands of the Bible into one and that is, “to believe in the name of His Son, Jesus Christ, and to love one another as He commanded us” (3:23).
However, it is easy to misunderstand that “the sum total of Christianity is love for one another and hence to claim that anybody who shows love is a Christian” (Marshall, 201) or must have been saved. This was the case with one of the pastors who observed how successful some of the “community developments” were in transforming inner cities, to the point that he was reminded by Gandhi whom he said “With his pacifism and love for his people, he must have been saved”.
However, this powerful command is based first and foremost on the belief that Jesus is the Christ and the Son of God, because as the Apostle Paul asserts, “for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). Of course, John, in refuting the pre-Gnostic error, affirms that if Jesus is anyone less than the Son of God, the Christ of the apostolic witness, he could not save anyone from sin or bring anyone into the presence of God. In the words of Marshall, “he may be a moral and spiritual guide, but he cannot atone for human sins, give spiritual help in the time of temptation, or offer any assurance of eternal life after death” (Marshall, 201-2).
My response to my colleague, the pastor who made the comment above, was that, “Gandhi might be able to be totally ‘other-centered’ (which I doubt he could, without Christ who is love), he definitely could not be ‘God-centered’”.