Bible Book Introductions

My keyword that I believe summarizes the entire book is “Saving.”

The apostle Paul was in his prime when he wrote his letter to the Romans. He was at the top of his game and Romans should be called his “magnum opus.” It’s the longest and most theologically significant letter that Paul wrote. With that said, Romans is perhaps the least controversial, yet most important book in the New Testament. Paul’s desire—yet inability to visit is that Rome—created one of the most magnificent pieces of literature of all time

KEY VERSE IN ROMANS. “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH” (Romans 1:16–17, NASB).

BIG IDEA. The apostle Paul teaches both Jews and gentiles about their inherited sin nature, God’s gracious gift of salvation obtained by faith in Jesus Christ, and that God’s grace that has been extended to all people.

AUTHORSHIP OF ROMANS. The book of Romans is part of what’s called the hauptbriefe, which is a list of letters in the New Testament that all scholars accepted as written by Paul. The book of Romans, 1 Thessalonians, Galatians, 1 Corinthians, 2 Corinthians, Philippians, and Philemon are all seen as authentic letters written by Paul (even liberal scholars admit this).

Internal Evidence. Paul calls himself a bond servant of Christ (Rom 1:1) an apostle (Rom 1:1), he is an apostle to the gentiles (Rom 11:13; 15:15–20). He says that he wants to come see the people he is writing to (Rom 1:10b–12), but has been prevented from doing that (Rom 1:13–15). He was prevented from coming to them (Rom 15:22), but he hopes to visit them soon when he goes to Spain (Rom 15:23–24). He’s going to Jerusalem to deliver a gift (Rom 15:25–27), but when done he will go to Rome (Rom 15:28–29). Paul likely was born at the same time as Jesus in the city of Tarsus (Acts 9:11), an important city in the Roman province of Cilicia within Asia Minor. This “Paul” is an Israelite, descendant of Abraham, from the tribe of Benjamin (Rom 3:9; 4:1; 9:24), has a strong desire to win the lost (Rom 9:1–5; 10:1–4), and has preached the gospel where it has not been preached (Rom 15:20) from Jerusalem to Illyricum (Rom 15:18–19). We could identify Paul as the author of the book of Romans by his name directly (Rom 1:1), family background (Rom 11:1), travels (Rom 15:25–27), and relationships (Rom 16:1–24).

External Evidence. No one from church history ever raised a voice to challenge the authorship of Romans. There was no serious challenge to the claim that Paul wrote Romans.[1] Various ancient writers include Romans in their lists of authentic documents: Marcion, the Muratorian fragment, as well as a steady stream of patristic writers starting with Ignatius, Polycarp, Justin Martyr, and Irenaeus all say Paul wrote Romans. Similarly, here’s a list of apostolic Fathers that echo phrases from Romans: Clement in 1 Clement 32.1 (Rom 9:5); 35.5 (Rom 1:29–32); Ignatius in The Epistle of Ignatius to the Ephesians 19.3 (Rom 6:4); The Epistle of Ignatius to the Magnesians 6.2 (Rom 6:17); The Epistle of Ignatius to the Trallians 9.2; The Epistle of Ignatius to the Symrnaeans 1.1 (Rom 1:3–4).

DATE AND OCCASION. Paul’s letter to the Romans was meant to provide an introduction to him as an apostle and garner support for him on his future journey to Spain. (If the believers in Rome knew Paul and his teachings, he hoped they would support him.) Paul likely wrote the book of Romans from Corinth in AD 57 during the three months he spent in that city as recorded in Acts 20:1–3. Romans 15:26 mentions he received contributions from Macedonia and Acaia for the poor in Jerusalem and Acts 20:3–6 mentions that he was preparing to return to Jerusalem with this love offering. Romans 15:28–29 reveals Paul’s plans to stop in Rome on his way to Spain after he delivers a contribution to the poor in Jerusalem (see Rom 15:25–28; Acts 20—21). Paul wanted to go to Rome (Rom 1:13; 15:22–23). Acts 20:3 and 2 Cor 13:1, 10 tell us he spent three months in Corinth in winter or spring of AD 57. Additional support for this view that Paul wrote from the city of Corinth is based on Paul commending Phoebe (who carried this letter according to Rom 16:2) and resided in Cenchrea (a neighboring town of Corinth, see Rom 16:1–2). When “Gaius” sends his greetings in the letter (Rom 16:23) it may be the same Gaius that Paul baptized in Corinth (1 Cor 1:14). The “Erastus” in Romans 16:23 might be the same man mentioned in 2 Timothy 4:20 that Paul has left in Corinth and might match an inscription mentioned in Corinth.[2]

THEMES. The themes of Romans consist of contrasts. These contrasts are prominent and reiterated in almost every chapter either by using the word, a synonym, or a reference to the concept. The themes are contrasts between:

• Jew and Gentile
• Sin and Grace
• Law and Faith
• Death and Life

AUDIENCE. The audience of Paul’s letter to the Romans included both Jews (Rom 1:13; 4:1; 9:1—11:36) and gentiles (Rom 1:5, 12–14; 11:13). Yet, I believe it was written to gentile Christians to rehearse and teach them about their roots of their Christian faith. Gentile Christians were probably the majority; Jewish Christians were probably the minority.[3] Suetonius, in his Life of Claudias, says that the Roman emperor Claudias expelled Jews from Rome because of rioting due to debates about who Christ was (25.2, 4). This would have happened in AD 49. This was verified by Luke when he writes that Priscilla and Acquila, residents of Rome, were in Corinth because of that edict (Acts 18:2). Whatever the context, the letter is written to those in Christ (Rom 1:6) in Rome (Rom 1:7) who have a strong and mature faith (Rom 1:11–12; 15:14; 16:19). The letter was meant to encourage mature believers, likely Gentiles that have spent years living as Christians in Rome, who were also welcoming back Jews who had been expelled from the city but now are returning after the edict of Claudias had lifted. (Most scholars believe the edict would not have been in place for very long, especially since Claudias died in AD 54.)[4] Thus, Jews would be returning to Rome to find a strong Gentile Christian church, to which Paul is teaching the Gentile Christians how to welcome back these Jewish Christians.[5]

THEOLOGICAL TREATISE. While some people claim it is a systematic theology or theological treaty, the letter does not address several important theological topics. Ecclesiology is not explained in the letter. While the word, “ekklesia” occurs in Romans 16:1, 4, 5, 16, 23, it describes a local house church and does not provide instructions about the church. Romans 12:3–8 mentions “the body of Christ” but doesn’t describe the community as a church. Eschatology is only referenced within the context of God’s judgment (Rom 2:5–11) and the need for vigilance before the end time. There is no teaching on the “parousia” and the Eucharist is not even hinted at in this letter.

THE CITY OF ROME. It was the largest and most influential city of the first-century. It was an economic hub and vast commercial empire that had enjoyed worldly prominence for more than a century. The phrase, “All Roads Lead to Rome” was true because of the network of highways built to connect it to many other cities. The city of Rome was also a melting pot of cultures and languages. There were many Jews[6] living there, most of which were poor, although there were some groups of Jews that were better educated and wealthier.[7] The Jews lived as different groups of segregated parts of the city and had their own leaders in those smaller communities. Ancient literature we’ve discovered indicates the Romans looked down on Jews because of circumcision (Rom 2:25–29; 4:9–12), Sabbath-keeping (Rom 14:5–6), and food customs (Rom 14:2–23). The city was polytheistic with worship of many foreign deities alongside emperor worship.

THE CHURCH OF ROME. There are three traditions about who founded the church in Rome. I’ll start with the least likely option and end with the most likely option.

Peter. According to the Catalogus Liberianus 25.4(AD 354) the church was founded by Peter and Peter was its first bishop. Additionally, Irenaeus writes in about AD 180 that Peter and Paul both founded the church in Rome (Haer 3.1.2; 3.3.1). However, it seems unlikely because Peter was still in Jerusalem for the Jerusalem Council in AD 50, and we know that Claudias kicked Jews out of the city of Rome because of rioting caused by Christ which occurred in AD 49. (How could Christians be in Rome as a result of Peter’s ministry if he had not yet been to Rome?) This also seems unlikely because Paul probably would not have invested time and energy into a city which had already been evangelized (see Rom 15:20 where Paul writes that he won’t build on another man’s foundation).

Jewish Converts from Feast of Pentecost. A possible view is that Jews from the city of Rome, who were converted on the day of Pentecost (Acts 2:10), could have brought their faith in Jesus as Messiah back to the city of Rome. In this way, the Gospel would have started in Jewish synagogues and spread from there. However, it seems unlikely a group of new believers like that would establish such an influential church.

Associates of Paul. Another possible origin of the church in Rome was that associates of the apostle Paul had taken the gospel to the city and began the church there. I think this view is most likely for several reasons. First, this is a pattern seen in other areas of the New Testament (Acts 19:10; Col 1:6–7). Second, Paul seems to have had a long list of friends and associates in the city (he lists twenty-six by name in Rom 16:3–16 in a way that suggests they had shared a gospel-centered ministry on other occasions). Third, the letter does not attempt to defend Paul’s apostolic authority. The readers seem to assume and know he’s an apostle appointed by Christ. Fourth, Paul’s first-missionary journey was in AD 47–48 and Romans was written in AD 57, thus leaving a ten-year span in which some of his earliest converts of his missionary trip could have taken the gospel “further” to Rome on his behalf. Fifth, the Roman commercial empire spanned many countries and thousands of miles. It should not surprise us that the gospel reached Rome without Paul going there. Maybe someone traveling to a city in which Paul was conducting his first missionary journey (AD 47–48) or second missionary journey (AD 49–52) heard the gospel while traveling there and then returned back to Rome with it. This could have occurred not as just something on “one occasion” or by “one person” but by several different groups at different times, presenting a “composite” founding of the church by different groups at different times.[8]

An Outline of ROMANS

INTRODUCTION (1:1–17)

I. SIN (1:18—3:20) – Why am I this way?

II. SALVATION (3:21—5:21) – How am I saved?

III. SANCTIFICATION (6:1—8:39) – How do I grow?

IV. SOVERIGNTY (9:1—11:36) – Who’s in charge?

V. SERVICE )12:1—15:13) – What do I do?

CONCLUSION (15:14—16:27)

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[1] As a result of this external evidence, some New Testament introduction books don’t even address “authorship” as a category in their chapters on Romans.

[2] See David W. J. Gill, “Erastus the Aedile,” TynD 40 (1989): 293–302. Cited in D. A. Carson and Douglas Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids, MI: Zondervan Academic, 2005), 394.

[3] Douglas Moo, Romans, 2^nd ed., NICNT (Grand Rapids, MI: Eerdmans, 2018), 12.

[4] Carson and Moo, New Testament Introduction, 395–96.

[5] Douglas Moo, Romans, 4–5.

[6] One resource suggests that 20,000–50,000 Jews were living in the city, which was about 5 percent of the population (Craig S. Keener, Bible Background Commentary, 2nd ed. [Downers Grove, IL: InterVarsity Press, 2014], 422). Another resource suggests 50,000 (Joseph A. Fitzmyer, Romans: A New Translation with Introduction and Commentary, vol. 33, Anchor Yale Bible [New Haven; London: Yale University Press, 2008], 27.

[7] Keener, Bible Background Commentary, 422.

[8] Kenneth Hanna, From Gospels to Glory, 162–63

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.

I. INTRODUCTION (1:1–4)

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).[13] 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).[14]

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). A mention of the Holy Spirit in 1 John 3:24 requires comment from John. With that said, 1 John 4:1–6 is one single unit. Almost all scholars agree that 1 John 4:1–6 is one single unit along with 1 John 2:12–14 and 1 John 2:15–17 also being single units. As you are aware, 1 John is extremely difficult to outline, but 1 John 4:1–6 is among three sections that all scholars agree are single units. However, I break 1 John 4:1–6 into two units following the words “beloved” (agapetoi) in 1 John 4:1 and “little children” (teknia) in 1 John 4:4.

1. How to Test Spirits (vv. 1–3). 1 John 4:1–6 contains a series of tests for whether a spirit is of the antichrist or the Holy Spirit. These tests are of the confession (vv. 1–3), crowd (vv. 4–5), and consistency (v. 6) of the false teachers.

2. How to Listen to God (vv. 4–6). While John has told his readers to look at the content of false teachers (vv. 1–3), now he tells his readers to look at the crowd of the false teachers (vv. 4–6).

C. Conditions for Godliness (4:7—5:4a). While 1 John 4:1–6 were tests for the spirits, now we see tests of love in 1 John 4:7–21.

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)

The Fellowship Life – Sermons from 1 John

1. A Touch of the Divine (1 John 1:1-4)
2. The Light Life (1 John 1:5-7)
3. The One and Only Remedy for Sin (1 John 1:8—2:2)
4. Knowledge Is a Verb (1 John 2:3–5)
5. When Our Walk Talks (1 John 2:6–8)
6. The Community of Brotherly Love (1 John 2:9–11)
7. God’s Spiritual Family (1 John 2:12–14)
8. Love What Lasts (1 John 2:15–17)
9. Who Is an Antichrist? (1 John 2:18–19)
10. Distinguishing Christians and Antichrists (1 John 2:20–23)
11. When Tradition Encounters Contradiction (1 John 2:24–27)
12. Confidence When He Comes (1 John 2:28–29)
13. Purity Preparation (1 John 3:1–3)
14. Practice Makes Righteous (1 John 3:4–8)
15. Why God People Are Good People (1 John 3:9–10)
16. Christ-like Not Cain-like (1 John 3:11–12)
17. Worldly Hate Versus Godly Love (1 John 3:13–17)
18. Heart Assurance (1 John 3:18–24)
19. Testing the Teacher (1 John 4:1–3)

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[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] Another explanation of 1 John 3:11–18 is that Satan’s children murder God’s children (vv. 12, 14), Satan’s children hate God’s children (vv. 13, 15), Satan’s children are indifferent toward God’s children (vv. 16–18) (MacArthur, 1-3 John, 132–35).

[14] As I’ve repeatedly referenced, my outline is based on Harris, 1, 2, 3 John.