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lectionarystudies.com
1 John
Introduction
This little letter very much reflects the language and ideas of John's gospel, although with far less intensity. It is actually hard to describe it as a letter since there are no greetings or personal names. Still, it is likely that it was written as a letter, although more in the terms of a circular letter to a number of small Christian churches, congregations that the author has known and been responsible for over many years. The author writes to encourage his readers to adhere "to traditional truths of the Christian community in the face of the threat posed by the secessionists' doctrine and ethics", Kruse.
1. God is light, 1:1-2:29
i] Walking in the light, 1:1-10
ii] Christ our advocate, 2:1-6
iii] Love the brethren, 2:7-14
iv] Love not the world, 2:15-17
v] Warnings against being deceived, 2:18-29
2. God is righteous, 3:1-4:6
i] The family of God, 3:1-6
ii] Sin is of the Evil One, 3:7-10
iii] Living the good news, 3:11-24
iv] The test of the incarnation, 4:1-6
3. God is love, 4:7-5:12
i] The true nature of love, 4:7-12
ii] Assurance, 4:13-21
iii] Begotten of God, 5:1-5
iv] True faith confirmed, 5:6-12
4. Conclusion - Christian certainties, 5:13-21
The thematic approach used in the structure above is probably as good as any when it comes to providing a frame upon which to hang the contents of this letter. The reason for this is that the letter, by its very nature, defies structural analysis. Of course, most commentators do not easily give in to such a suggestion. Of the many suggested structures, Brown's is one of the most interesting. He proposes that the letter is designed to follow the structure of John's gospel. In fact, Brown suggests that the letter serves as a commentary on the gospel. So, he has a prologue, 1:1-4, two major parts, 1:5-3:10 and 3:11-5:12, and an epilogue, 5:13-21. Duane Watson argues that the letter is rhetorical in form, cf. JSNT, 35, 51. It possesses some of the elements of deliberative rhetoric, sometimes encouraging, sometimes persuading, either toward a positive or negative outcome. Yet, he thinks that the letter tends more toward epideictic rhetoric. Epideictic rhetoric seeks to reaffirm values which are already accepted. So, the letter may simply addresses a series of doctrinal and ethical issues which need reinforcing, although elements that are not easily identified (they hadn't invented paragraphs back then!!!). These elements are enclosed in a preface, 1:1-4, and a conclusion, 5:13-21.
Treating the letter as rhetorical in form, we have an opening exordium, 1:1-4, an extended probatio where the author argues his case in a series of proofs, and a peroratio, or conclusion, 5:13-21. Colin Kruse in his commentary has suggested the following "proofs":
1:5-2:2. Claims to know God tested by attitudes to sin;
2:3-11. Claims to know God tested by obedience;
2:12-14. Encouragement for believers of different levels of maturity;
2:15-17. Warnings against loving the world;
2:18-27. Warnings against being deceived by the secessionists;
2:28-3:10. Distinguishing the children of God from the children of the devil;
3:11-24. The gospel demand to love one another and confidence in prayer;
4:1-6. Testing the spirits;
4:7-5:4a. Claims to love God tested by love for fellow believers;
5:4b-12. Accepting God's testimony and eternal life.
The language used in this letter is very similar to the gospel of John and so it is not unreasonable to argue that whoever was the source of the material in John's gospel is the author of this letter. He may be, as Schnackenburg argues, not actually the apostle John, but a member of a Johannine School, possibly even the very editor of John's gospel, the person who assembled John's teachings into a single book. Yet, the writer of this letter is adamant that he was an eyewitness of Jesus - he heard, he saw and he touched the incarnate Word of God. Early Christian tradition ascribes the letter to the apostle John, so Irenaeus AD202.
The letter is addressed to no specific church since it is most likely intended for a number of different congregations. These congregations seem to have been in fellowship with the author's congregation, such that either fellowship ties, or the status of the author himself, made it appropriate for him to minister to congregations beyond his own. The status of the author is indicated by the way he addresses his readers as teknia or paidia, "children", 2:1, 12, 18, 28, 3:7, 18, 4:4, 5:21.
The occasion is by no means easy to define. Clearly doctrinal / ethical problems have developed in the churches addressed by this letter resulting in some members breaking fellowship, but continuing to influence those who remain. The particular issue prompting this secession is unclear, but seems to be related to law obedience in the Christian life, 2:4, how that is related to the person and work of Christ, 4:1-3, and realized in faith and love, 3:23. Terry Griffith in his article A Non-Polemical Reading of 1 John , Tyndale Bulletin 49, 1998, argues that the issue is simply a drift of some Jewish Christians back to Judaism, which situation the author seeks to address pastorally.
The author's purpose is not to confront the secessionists but rather "to secure the boundaries of the community against further losses", Terry Griffith. Our author seeks to assure his readers that "they are the ones who know God, who have fellowship with him, and who have eternal life", Kruse.
John the apostle was probably not the author of John's gospel, but it is very likely that he was the source of the material that was woven together to form the gospel. The final editorial product is usually dated to around AD85-90 and so most commentators place this letter in the early 90's, either at the hand of the gospel's editor, or someone influenced by the gospel itself, so Smalley, Kruse, Bruce, Schnackenburg (turn of the century). Yet, there is much to commend the view that it comes from the hand of John himself and therefore likely to have been written well before the appearance of his gospel, possibly 60's + cf. Marshall (Dodd contends that the author of this letter is not the author of the gospel).
Alexander, Torch. Barker, Lutterworth Press. Brooke, ICC, 1912. Brown, Anchor. Bruce, Fleming Revell, New Jersey, 1970. Clark, Presbyterian and Reformed Publishing Co. Cruse, Pillar. Culy, (Gk. text), HGT. Dodd, MNTC. Grayston, NCB. Houlden, Blacks. Jackman, BST. Lieu, NTL, 2008. Marshall, NICNT. Schnackenburg, Crossroad Publishing Co. Smalley, Word. Smith, John Knox, 1991. Stott, Tyndale, 2nd. ed. 1988. Strelan, ChiRho. von Wahlde, ECC, 2010. Westcott, Macmillan, 1883. Williams, CBC. Yarbrough, BECNT, 2008.
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