First John is one of the most personal and intimate letters even though it mentions no names or locations. It also is one of the most doctrinally complex letters while also one of the most practical. It’s difficult to outline, yet its topics and intentions are crystal clear. If I were to summarize this book into one word it would be “redirecting” or “instructing.”
KEY VERSES IN 1 JOHN. Two different sets of key verses emerge from 1 John depending on how you interpret the purpose of this letter.
The “Tests of Fellowship” view of 1 John sees 1 John 1:3—4 as the key verses of the letter. This view believes John was writing to clarify whether or not Christians were “on good standing with God.” In other words, they were saved by God but might not have been in fellowship with God.
The “Tests of Life” view of 1 John sees 1 John 5:13 as they key verse of the letter. This view believes John was writing to clarify whether or not the readers were genuine believers.
THE PURPOSE OF 1 JOHN. Some people see 1 John 2:1, 26 as verses that indicate the “purpose statements” of the letter. The purpose of 1 John is to correct wrong doctrine and practice, to establish true believers and expose false teachers, and it is polemical yet also pastoral.
BIG IDEA. How to have Christian fellowship based on the truth of God and the love of God.
AUTHOR. The author of 1 John was the disciple of Jesus named John, the son of Zebedee, brother of James (Mark 1:19–20). John likely was 88–93 years old when he wrote 1 John. There is no good reason to deny this. Let’s look at the internal and external evidence.
Internal Evidence. There are several lines of internal evidence that indicate John, the disciple of Jesus, is the author of 1 John.
The author actually saw Jesus. We learn from 1 John 1:1–4; 4:14 that the author was an eye-witness of Jesus. This author (unlike Hebrews) wants to tell us about something he saw, heard, and touched.
The author is authoritative in what he says about Jesus. When we read 1 John 1:10; 2:4, 18; 4:5–6 the author speaks in a dogmatic and authoritative way that’s consistent with a New Testament apostle. When he writes “Little children” it suggests his authority over them. In this way the author expected his instructions to be obeyed. He’s dogmatic, there’s no disputing the truth he declares, and there’s no room for compromise.
The abstract ideas in the letter are similar to the Gospel of John. In 1 John we read about topics such as light, life, love, eternal life, logos, and sin. These topics are all similar to topics contained in the Gospel of John, 2 John, and 3 John. Reading all these works together seem to indicate a common author.
Conclusion from Internal Evidence. These do not provethe author of 1 John was the disciple of Jesus named John, but it does support the common tradition that the author of 1 John was the disciple of Jesus named John.
External Evidence. No other person other than the apostle John was ever suggested by the early church to have written 1 John.[1] Furthermore, 1 John has better external attestation than any of the other New Testament general epistle. There were no other suggestions in the early church.[2] Let’s look at some possible, probably, undeniable allusions and references to 1 John in the early church.[3]
Possible Allusions to 1 John. Most scholars see possible allusions to John’s first letter in Clement of Rome (AD 35–99), and Ignatius (Died AD 140).
Probable Allusions to 1 John. While we’ve look at possible allusions, we have more certainty about probably allusions to 1 John in the Didache (AD 90–120), the Epistle of Barnabas (AD 130), the Shepherd of Hermas (likely second-century), the Epistle of Diognetus (AD 130), writings of Polycarp (AD 69–155), writings of Justin Martyr (AD 100–165), and writings of Papias (who lived AD 60–130, at the same time as John, and knew John).
Undeniable Allusions and References to 1 John. While there might be varying interpretations about my previous citations of 1 John in the early church, the following is a list of undeniable references to the letter of 1 John and to the apostle John as its author. Among these are the Muratorian Canon, Irenaeus (AD 130–202), Tertullian (AD 155–222), Clement of Alexandria (AD 150–215), Origen of Alexandria (AD 185–253), and Dionysius (470–544).
Conclusion from External Evidence. As you can see, there is strong evidence from several different witnesses within the early centuries of the church that suggest John was the author of this letter.
DATE. First John likely was written about AD 90. Some scholars say it was written before AD 70, but that is based on internal evidence. Church tradition tells us John moved to Ephesus in Asia Minor sometime before AD 70. It was there he began his mission to the Gentiles. Dating John’s life and his writings is difficult because he disappears from Acts after chapter eight.
THEMES. New Testament scholar Daniel Wallace calls 1 John a “smorgasbord of theological concepts.”[4] While I generally agree, my study of this letter has discovered what I believe to be four common themes of the letter.
Love. In 1 John loving others is something Christians due in order to follow God’s example. Loving others also shows our faith is genuine. See 1 John 2:5, 10, 11, 15–17; 3:1–3, 11–12, 13–18, 23–24; 4:7–10, 11–14, 15–21; 5:1–3.
Commandments. According to 1 John we show that we love God when we follow his commandments. See 1 John 2:3–6, 7–8; 3:22–24; 4:21; 5:1–3)
Children. John teaches we are born of God and what we do and how we act show that we are children of God. See 1 John 2:1–3, 12–14, 18, 28–29; 3:1–3, 7–10, 18; 4:4–6; 5:1–3, 21.
Abide. The theme of abide is the most prevalent in this letter. The idea of “abide” sometimes refers to adhering to the apostolic testimony about Jesus while sometimes referring to following a certain conduct modeled by Jesus. See 1 John 2:6, 10, 14, 27, 28; 3:6, 9, 14, 15, 17, 24 [three times]; 4:12, 15, 16 [three times]
CONSTRASTS IN THE BOOK. Similar to the Gospel of John, 1 John is filled with contrasting ideas. Here are the ones I’ve discovered: Christ and antichrists, righteousness and sin, light and darkness, truth and falsehood, love of the father and love of the world, spirit of God and spirit of the world, children of God and children of Satan, righteous deeds and evil deeds, love and hate.
AUDIENCE. As the last living apostle, John had a strong and wide presence over the churches in Ephesus and the surrounding region (see 2 Jn 10). Churches at that time would normally gather in a wealthy person’s home. It was to those types of churches that John wrote this letter. The audience of the letter, I believe, were genuine believers. See 1 Jn 2:12–14, 20–21; 3:1–2, 13, 18; 4:1, 4, 7, 11; 5:13. First John probably was a circular letter intended for a group of churches. While there’s no hint of identity or location in the letter, early church tradition tells us it was meant for churches in Asia Minor (modern Turkey). But, as 1 John testifies, a group or groups had experience doctrinal error and had left John’s Christian teaching and joined another group (see 1 John 2:18–19). Those who stayed we call “adherents” and those who left we call “secessionists” or “adversaries” and were described by John as “antichrists” (1 Jn 2:18, 22, 4:3; 2 Jn 7), “false prophets” (1 Jn 4:1), and deceivers (2 Jn 7). Again, John appears to be writing to Christians (1 Jn 2:12–14, 21; 5:13) and that have been attacked by false teaching (1 Jn 2:18–28; 4:1–6; 5:6–7).
AUDIENCE OF 1 JOHN. While the audience is not directly addressed in the introduction or conclusion, church history tell us that the readers were part of the church in Ephesus within Asia Minor. See 1 Jn 2:12–14, 20–21, 27; 3:1–2, 13, 18; 4:1, 4, 7, 11; 5:13. But some have left the church (Jn 2:18–19, 22; 4:3).
FALSE TEACHINGS CORRECTED IN 1 JOHN. In the second-century AD Gnosticism, Docetism, and Cerinthianism were common and well-developed. The beginnings of those three philosophical schools began in the first-century when John wrote his letter. Let’s explore each of these topics separately.
Gnosticism. The Gnostics denied the essential truth of the incarnation that Christ came in the flesh and saw matter as evil and spirit as good. They believed in the deliverance of the flesh by acquiring knowledge. Gnosticism comes from the Greek word, ginoscow, “to know.” This doctrine of Gnosticism is combatted in 1 Jn 2:22; 4:3. The Gnostics believed that since all matter was evil, Jesus did not come in the flesh. Thus, they rejected the doctrine of Jesus as the god-man. It is possible, based on 1 John 1:6, 9, that the Gnostics believed they had achieved a level of sinlessness. Or like some later Gnostics, that they believed the sins they committed were not sinful.[5]
Docetism. The Docetists believed Jesus’ humanity was not real and said Jesus only appeared to have a physical body. Docetism comes from Greek word, dokeo, “to seem” or “to appear.” It was a branch of Gnosticism and also rejected the incarnation. Believed the Christ—who was good—could not become flesh because flesh was bad. Also combatted in 2:22; 4:3. They said Jesus only appeared to be a man or only seemed to be a man. Was taught by Saturninus of Antioch who said Jesus was without birth, without body, and without figure. Practically, the docetics were known for minimizing a focus on right conduct. Some believe they had appealed to John’s gospel as “proof texts” that you simply “believe” but do not need to “behave” because of a minimized future judgement. They possibly used Jn 3:3, 18, 21; 6:54, 56; 11:26 to support their views.[6]
Cerinthianism. Cerinthus was an Egyptian man that came to Ephesus and was an opponent of John. Taught that Jesus was only a man, that the divine Christ descended on Jesus at baptism, that the divine Christ left Jesus at crucifixion. Possibly combatted in 2:23ff; 5:6.[7]
LACK OF OLD TESTAMENT REFERENCES. First John is an unusual letter because it contains very few Old Testament references and allusions. The teaching about “love” in 1 John 3:11 is contrasted with the hate of Cain in 1 John 3:12. This is the only Old Testament citation in this letter.
THE GENRE OF 1 JOHN. You might have noticed 1 John is not a typical New Testament letter like what we have written by Paul, Peter, James, Hebrews, Jude, or even what we see in 1 John or 2 John. First John does not conform to the normal structure of New Testament letters. There’s no greeting, no personal name, no thanksgiving, no conclusion, and no introduction. Because of this, some scholars classify this letter as a tract, essay, theological treatise, or grouping of sermons.
An Outline of 1 John
The outline I originally developed from this letter, based on my own study was this:
INTRODUCTION (1 John 1:1–4)
I. LIFE WITHOUT SIN (1 John 1:5—2:27)
II. LIFE AS A SON (1 John 2:28—3:24)
III. LIFE IN THE SON (1 John 4:1—5:13)
CONCLUSION (1 John 5:14–21)
However, after examining Hall Harris III’s masterful commentary, I followed his structure of the letter and have outlined the book below. In various sections I’ve adopted other outlines into mine, thus there are footnotes throughout that show when I borrow from others in addition to Harris. In the fifteen years that I’ve been preparing Bible study notes and preaching sermons, I have outlined almost half of the books of the Bible. First John has been, without a doubt, the hardest book to outline.
II. GOD IS LIGHT AND THERE IS NO DARKNESS IN HIM (1:5—3:10)
A. How to Have Fellowship with God (1:5—2:2) – “God ls light” is key statement for 1:5—3:10
Summary Statement: Light (1:5)
1. Fellowship with God Is Fellowship in Light (1:5–7)
1:6—2:1 begin a series of “if” clauses. These divide into pairs of “If we say” followed by a negative statement that possibly represents the claims of the secessionists and their results (vv. 6, 8, 10). Other pairs are “but if we” (1:7), “if we” (1:9), “and if” (2:1). These are positive statements that reflect the counter claims of the author.
The three negative apodoses are intended to bring out the implications of following the opponents teaching. The three positive apodoses statements are intended to bring out the implication of following orthodox (apostolic) teaching of the author.[8]
a) Claim #1 – Those in Darkness (1:6)[9] b) Counter-claim #1 – Cleansed (1:7)[10]
2. Fellowship with God is Fellowship Absent from Sin (1:8—2:2)
a) Claim #2. – Those in Deception (1:8) b) Counter-claim #2 – Confessing (1:9)
c) Claim #3 – Those Who Defame God (1:10) d) Counter-claim #3 – Conquering (2:1a)
B. How We Have Intimate Knowledge of God (2:3–11). This section has three requirements to have intimate knowledge of God. “The one who says” ho legon / ὁ λέγων at the beginning of 2:4, 6, 9 are three participles— are claims that indirectly reference the claim of John’s opponents. Each of these claims draw on the immediately preceded theme. For example, 2:4a is from 2:3, 2:6a is from 2:5, 2:9a from 2:8
1. By Keeping His Word (vv. 3–5) – Obedient Love
2. By Walking as Jesus Walked in His Light (vv. 6–8) – Abiding Love
3. By Loving His Brothers (vv. 9–11) – Light Love
C. How We Have a Relationship with God (2:12–17). This section gives John’s readers assurance that they are known by God. In this section John is addressing his readers with words of assurance.
1. By Being God’s Children, Not Children of the Evil One (vv. 12–14). These three verses assure John’s readers of their salvation.
2. By Loving His Father, and Not the World (vv. 15–17). These three verses urge John’s readers to reject an evil love of the world.
D. How to Maintain that Relationship in the Future (2:18–27).[11] This section gives strong concerns of the secessionist opponents. Here are a few tips to recognize false teachers. In this section John teaches us three ways true believers can identify contemporary antichrists: they depart from Christian fellowship (vv. 18–21), they deny the Christian faith (vv. 22–25), and try to deceive the Christians who are faithful (vv. 26–27).
1. An Anti-Christ is Coming (vv. 18–19). To recognize false teachers and their deception look for abandonment. The first proof of fellowship is social.
2. An Anointing Has Occurred (vv. 20–23). To recognize false teachers and their deception look for denial that Jesus is the Christ. The second proof of fellowship is doctrinal.
3. An Abiding to What Was Taught (vv. 24–26). To recognize false teachers and their deception look for is a lack of anointing from the Spirit. The third proof of fellowship is spiritual.
4. An Appeal to Continue in What Was Taught (v. 27)
E. How to Be Prepared for the Coming of Christ (2:28—3:10)
1. Abide in Him and Practice Righteousness (2:28–29). These two verses form an inclusion with 1 John 3:9–10. Many of the same themes are repeated regarding abiding, being fathered by God, doing righteousness, avoiding unrighteousness, as well as manifestation of the Son of God and children of God.
2. Purify Yourselves in Preparation for Purity (3:1–3). 1 John 3:1–3 is a parenthesis where John reflects on what it means to be fathered by God as described in 1 John 2:29.
3. Practice Righteousness While Purging Evil from Your Life (3:4–8). In this section John shares three reasons that habitual, intentional, unconfessed sin is not part of the life of a true child of God. John makes the case that sin is incompatible with believers because of what we will be (1 Jn 3:2–3:3), sin is incompatible with believers because of what sin is (1 Jn 3:4), and sin is incompatible because of what Christ has done to remove our sins and destroy the works of Satan (1 Jn 3:5–8).[12]
4. Born of God Means Being a Good Person (3:9–10). First John 3:9–10 form an “inclusion” with 1 John 2:28–29. Both sets of verses teach about abiding, being fathered by God, doing righteousness, as well as being a children of God.
III. WE ARE GODLY AND THERE IS NO DARKNESS IN US (3:11—5:12)
A. Commands for Love (3:11–24). Subdivisions within this section are not clear. I have based my divisions starting with an inferential “for” in v. 11 (Greek word hoti), followed by “brethren” in v. 13 (Greek word adelphoi), and “little children” in v. 18 (Greek word teknia).[13]
1. Love One Another Thoughtfully (vv. 11–12)
2. Love One Another Tangibly by Sacrificing and Giving (vv. 13–17)
3. Love One Another Tenaciously by Keeping God’s Commands (vv. 18–24)
B. Cautions for Life (4:1–6)
1. How to Test Spirits (vv. 1–3)
2. How to Listen to God (vv. 4–6)
C. Conditions for Godliness (4:7—5:4a)
1. God’s Character of Love (4:7–10)
2. God’s Command of Love (4:11–16a)
3. God’s Continual Love (4:16b–19)
4. God’s Children of Love (4:20—5:4a)
D. Characteristics of God (5:4b–12). In the previous section John wrote about a claim (4:20–21), who are children of God (5:1), God’s commandments (5:2–4a), and now he transitions to conquerors (5:4b).
1. Task and the Work on Christ (vv. 4b–8)
2. Testimony and The Witness of God Concerning the Son (vv. 9–12)
IV. CONCLUSION (5:13–21)
A. Assurance of Christian Life that Is Eternal (5:13)
B. Applications of Christian Life That Is Eternal (5:14–21)
1. Consistent Prayer and Omission of Sin (vv. 14–17) 2. Birth of God and Distance from Evil (vv. 18–21)
[1] Donald Guthrie, New Testament Introduction, rev. ed. (Downers Grove, IL: Inter-Varsity, 1996),859.
[2] Guthrie, New Testament Introduction, 859.
[3] In the following section I have adapted material from Daniel Akin, 1, 2, 3 John, vol. 38 of The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 25–26 and from Dan Wallace, “6. Romans: Introduction, Argument, and Outline,” https://bible.org/seriespage/romans-introduction-argument-and-outline.
[4] Daniel B. Wallace, “6. Romans: Introduction, Argument, and Outline,” https://bible.org/seriespage/romans-introduction-argument-and-outline.
[5] Craig S. Keener, Bible Background Commentary, 2nd ed. (Downers Grove, IL: InterVarsity Press, 2014), 708.
[6] Stephen Smalley, 1, 2, 3 John, rev. ed., WBC 51 (Grand Rapids: Zondervan Academic, 2008), 125–26.
[7] D. A. Carson and Douglas Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids, MI: Zondervan Academic, 2005), 679.
[8] W. Hall Harris III, 1, 2, 3 John, (Biblical Studies Press, 2003),60–61.
[9] Claim titles are from John MacArthur, 1, 2, 3 John (Chicago: Moody, 2007), 28–30.
[10] Counter-claim titles are from MacArthur, 1, 2, 3 John, 36–41.
[11] Another outline: Antichrists in the World (2:18–23). -Future Antichrist (v. 18a) -Present Antichrists (vv. 18b–23)
Vv. 18–19 there’s a coming antichrist that Jn connects w/his opponents
Vv. 20–23 there’s a contrast of his readers—who received an anointing of the Spirit–w/the person who lies and is an opponent aligned w/the antichrist
[12] Adapted from class notes by Mark Hitchcock, BE 107, Dallas Theological Seminary, fall 2015, p. 8.
[13] As I’ve repeatedly referenced, my outline is based on Harris, 1, 2, 3 John.