Tag: Johannine Writings

Posted in Exposition

THOUGHTS ON 3 JOHN

Posted on by writtenexposition

INTRODUCTION

Consisting of just 219 Greek words 3 John is the shortest book in the New Testament. With 245 Greek words, 2 John is the next shortest. These two books by the same author share some similarities. They both appear to be personal letters addressed to individuals, from someone calling himself ‘the elder.’ 2 John is addressed to an anonymous lady and her children and 3 John to a man called Gaius. In each case, however, the content seems to be aimed at a wider readership. They have the same structure, similar conclusions and have ‘truth’ and ‘love’ as key words.

Neither letter records the writer’s name and date of writing but authorship has traditionally been ascribed to the Apostle John and the date of writing thought to be between 80 and 95 CE. Scholars also reckon that John was based in Ephesus at that time and, as the last of the twelve apostles still living, was a senior figure in the fellowship of Christian assemblies in Asia Minor.

Both epistles deal with the topic of hospitality, but from a different angle. On the one hand, 2 John forbids extending hospitality to visiting teachers who hold faulty teaching about Jesus Christ whereas, on the other hand, 3 John encourages the provision of hospitality and material supplies to itinerant Christian workers who have ‘gone out in the Name.’ The key verse in 3 John is v. 8 as it sums up John’s message to Gaius: ‘So we ourselves should support them so that we can be their partners as they teach the truth.’ 3 John 1:8 NLT

In 2 John the emphasis is more on the home whereas in 3 John the emphasis is on the church. Indeed, it is the only one of the Johannine writings, except the Revelation, that refers to ‘church’. 2 John, with its mention of deceivers, antichrist and teaching is more concerned with doctrine. 3 John mentions three men, at least one of whom is a church leader, and focuses more on personalities.

The occasion that inspired the writing of 3 John is unknown but may perhaps be reconstructed as follows from the sparse information in the epistle. John writes a personal note to a close friend called Gaius about a serious situation that has arisen in one of the Christian assemblies in Asia Minor. Gaius is an influential and hospitable member either of that assembly or of another one nearby. By sheer force of personality a man called Diotrephes has assumed leadership of the church, is refusing to receive itinerant Christian workers and has excommunicated other members of the church who opposed or disobeyed him. John has written to the assembly about these issues but Diotrephes has rejected his communication, made it clear that John is not welcome and has been spreading malicious rumours about him. John writes to encourage Gaius in his faith and exhort him to continue to extend hospitality to Christian workers. John himself will travel to the church urgently and will sort out the problem of Diotrephes.

Third John may be divided as follows:

1-2 SALUTATION
3- 8 PROSPEROUS GAIUS – WALKING IN THE TRUTH
9-11 PREEMINENT DIOTREPHES – WITHOUT TRUTH
12 PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH
13-14 CONCLUSION

SALUTATION (1-2)

(1) Like any first century Greek letter, 3 John begins with a salutation. As in 2 John, the writer identifies himself as ‘the presbyter (elder).’ This word can refer to an older man, which John certainly was at the time of writing, but in the early church it also referred to a church leader; of which there would have been a plurality in every assembly location (Ac 14:23; 20:17; Titus 1:5).

The elder addresses the letter to one person, a certain Gaius, whom he describes as ‘well-beloved’ in v.1 and also in vv. 2, 5 and 11. There are three references to love in the first two verses. The elder loves Gaius in truth i.e. he truly or genuinely loves him. Even though there is no definite article (‘the’) it may mean that the elder loves Gaius ‘in the truth’ i.e. they are fellow-believers in the truth about Jesus Christ. There are six references to truth in the epistle: vv.1, 3 twice, 4, 8, 12.

The name Gaius (meaning ‘rejoicing’) was popular in the Roman Empire at that time which would suggest that this man was a Gentile convert. There are three other men named Gaius in the New Testament:

  • Gaius of Macedonia Acts 19:29
  • Gaius of Derbe Acts 20:4
  • Gaius of Corinth Rom 16:23; 1 Cor 1:14

Some commentators speculate that Gaius of Corinth may have been the hospitable Gaius of 3 John since Paul says that he was his ‘host’ (Rom 16:23). That is unlikely because the Gaius in 3 John is one of the Apostle John’s converts (3 Jn 4) whereas the other three are closely associated with Paul. It would therefore seem that the Gaius of 3 John is a fourth Gaius, especially since there is no ancient tradition that links the epistle 3 John with Corinth.

(2) As in any secular letter of the time there follows a wish for the recipient’s good health and wellbeing. The verb eúchomai can mean ‘wish’ or ‘pray;’ perhaps the latter translation is more appropriate in this case. The elder addresses Gaius as ‘beloved’ (something like ‘dear friend’) and prays that Gaius may prosper (lit. be led along a good road; cp. Rom 1:10; 1 Cor 16:2) and be well even as his psyche (soul or life) is prosperous. This wish that Gaius might be as well off physically as he is spiritually may suggest that Gaius had some ongoing health problem(s).

PROSPEROUS GAIUS – WALKING IN THE TRUTH (3- 8)

(3) Having stated in v.2b that Gaius’ soul prospers, the elder proceeds to give his reasons for that confident assertion. He says that he rejoiced greatly when some of the brothers (see also vv.5, 10) came to him with a good report about Gaius’ faithfulness and adherence to the truth. The present participle in ‘coming’ and ‘testifying’ implies that these occurred more than once (‘the brothers coming and testifying’). Possibly the same ‘brothers’ who brought the good news about Gaius are those who also reported negatively on Diotrephes (v.10). ‘Even as’ – that the truth is in Gaius is exemplified by the fact that he always ‘walks (i.e. lives) in the truth.’

(4) Lit. ‘Greater than these I do not have joy that I hear.’ Referring to the occasions when he had heard good reports about Gaius the elder expands upon ‘rejoiced greatly’ (v.3) to say that nothing causes him greater joy than hearing reports like these about his ‘children’ (téknon). Presumably his children refers to converts who have come to faith in Jesus Christ through his ministry. The Apostle Paul uses téknon in this sense in 1 Cor 4:14; Gal 4:19; Phil 2:22. The joy that the elder experiences reflects his deep pastoral concern for the spiritual growth of his converts.

(5) Once again addressing Gaius as ‘beloved’ (vv. 1, 2, see also 11) the elder commends him for all his efforts for the brothers, even though they are strangers. What he does for them (i.e. his hospitality) is ‘a faithful thing’ – he is acting as a believer should. ‘And to strangers’ means ‘even to strangers.’ The strangers are the brothers, not a different group of people. They are fellow-believers, most likely itinerant preachers, unknown to Gaius.

‘You do the faithful thing’ is present tense but may also refer to future actions as if already accomplished. All that Gaius has done, currently does and will do for the brothers is an expression of his Christian faith.

(6) The brothers had testified to the truth that was in Gaius (v.3) but here it is said that they also testified to his love, speaking highly of him in the presence of the church. Most likely this means the presbyter’s assembly rather than Gaius’ assembly or the church at large. In the gospel and epistles of John ‘church’ only occurs here and in vv. 9 and 10 of this letter.

‘Whom if thou bring forward on their journey… thou shalt do well.’ To ‘bring them forward’ means to ‘send them on their way;’ the idea is that after extending hospitality Gaius would send them off equipped with enough food and money to last them until they reached their next destination (Acts 15:3; Rom 15:24; 1 Cor 16:6,11; 2 Cor 1:16; Tit 3:13). To send them on their journey like this would be ‘in a manner worthy of God. ‘Thou shalt do well’ is future which suggests that although the travelling workers had visited Gaius and then returned to the elder (v.3) they were about to go out again and would require hospitality from Gaius once more.

(7) ‘Because they have set out on behalf of the Name.’ ‘ Set out’ (exérchomai) is used of missionaries in Acts 14:20; 15:40. ‘The Name’ could refer to God but is more likely to refer to Jesus, as it does elsewhere in the New Testament (Jn 15:21; Acts 4:12, 17; 5:41; 9:16; 15:26; 21:13; Rom 1:5; Phil 2:9; 1 Pet 4:14). The reasons John gives for supporting the brothers are a) they are Christian missionaries, and b) they have no other means of support.

Perhaps to contrast with the begging activities of itinerant philosophers and representatives of pagan cults the Christian missionaries did not seek support (received nothing) from the Gentiles. Note that Jews used the word ‘Gentiles’ to refer to non-Jews whereas in this verse we have an example of its use by Christians to refer to non-believers.

(8) ‘We’ (i.e. Christian believers as distinct from non-believing Gentiles) are to receive such (i.e. those that match the criteria in v.7). Notice the word play: those who ‘receive’ (lambánō) nothing from the Gentiles ought to be ‘fully received’ (apolambánō) by the church. By receiving such people Gaius would prove to be a co-worker (sunergós, see also Rom 16:3; 2 Cor 6:1; Phil 2:25; Col 4:11) for the truth (the gospel message).

PREEMINENT DIOTREPHES – WITHOUT TRUTH (9-11)

(9) John now refers to the case of Diotrephes (his name means ‘God-nurtured’). This may have been his main motivation for writing to Gaius. He says ‘I wrote to the church’ which would suggest that in a letter that is no longer extant John wrote, perhaps to commend a worker or provide some teaching for the assembly, but the message was rejected by Diotrephes. This church where Diotrephes holds sway may be Gaius’ assembly also but since John seems to be informing Gaius of the situation it seems more likely that it is an assembly near Gaius.

John states that Diotrephes does not ‘receive’ him personally; i.e. he does not accept John’s apostolic authority. John notes that Diotrephes is someone who ‘loves to have first place.’ The present tense (‘loves’) denotes ongoing and habitual action. Egotistical and ambitious as he is, Diotrephes seems to have appointed himself as leader of the assembly and for some reason, whether doctrinal or personal, spurns the authority of the apostle John.

(10) In v.10 John lists four specific allegations about Diotrephes behaviour. ‘Which he doth’ is present tense. Diotrephes’ actions are continuous and ongoing.

  • He slanders John.
  • He refuses to accept the brothers (itinerant Christian workers).
  • He prevents others church members from extending hospitality to the brothers.
  • He expels those who disobey him and give hospitality to the brothers.

John says ‘wherefore, if I come, I will remember his deeds.’ This statement does not imply doubt about John’s arrival. He is promising to visit the assembly and publicly denounce Diotrephes (‘I will bring up, remind’). He will address Diotrephes’ deplorable behaviour when he visits.

(11) Once again calling Gaius ‘beloved’ John encourages him to imitate good and avoid evil. One who is good shows that he is of God whilst one who is evil has not seen God. The perfect tense of ‘has seen’ references a past event. ‘To see God’ is to have intimate knowledge of God (Jn 6:46; 14:9). John would not wish Gaius to imitate Diotrephes but in the next verse he mentions someone whom Gaius would do well to imitate.

PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH (12)

Implicit in the text is the suggestion that Gaius ought to imitate the life of Demetrius, who is a good person. His name meaning ‘belonging to Demeter’ (Demeter was a Greek fertility goddess) would suggest that he is a converted pagan. That he is ‘well spoken of by everyone and by the truth itself’ means that he has a good testimony and lives a life of truth. He is of good character and has a good reputation. Demetrius may have been the one who carried the letter to Gaius because John then adds a further endorsement: ‘we (pl) bear witness.’ John and his associates also vouch for Demetrius. John may have in mind the Old Testament requirement for three witnesses (Dt 19:15, cp. 1 Jn 5:7-8). The witness to Demetrius’ life and character was from a) everyone b) the truth, and c) John and his associates.

CONCLUSION (13-14)

The concluding words of 3 John are similar to those of 2 John 12-13. The elder ends on a personal note, saying that he looks forward to seeing Gaius, whom he asks to convey his greetings to other believers.

(13) John has been using the plural ‘we’ in v.12 but now changes to the singular ‘I’ in vv.13 and 14. He has told Gaius that he is coming to visit ‘shortly’ therefore he will not write more with a reed pen and ink (lit. black) but will talk to Gaius in person (lit, ‘mouth to mouth’).

(14) ‘Shortly’ is ‘immediately’ or ‘very soon’ and may reflect the urgency with which John needs to deal with the problem of Diotrephes. The letter closes with a three-fold greeting:

1. ‘Peace be to thee.’ John wishes a blessing upon Gaius (cp. Num 6:26).

2. ‘Our friends salute thee.’ John’s associates send their greetings as well.

3. ‘Greet the friends by name’ John asks Gaius to to pass on his greetings to each person individually rather than just as a group. This is the one and only time Christians are directly addressed as ‘friends’ in the New Testament.

SUMMATION

3 John highlights the topics of truth, hospitality and church leadership. It contrasts the behaviour of faithful and helpful believers like Gaius and Demetrius with the self-serving and divisive actions of Diotrephes and thus serves as both encouragement and warning.

Posted in Exposition

THOUGHTS ON 2 JOHN

Posted on by writtenexposition

INTRODUCTION

The Second Epistle of John, the second shortest book in the New Testament with only 245 Greek words, is a brief letter written in the Greek style that was common in the first century CE and is the only New Testament epistle addressed to a woman. At first sight, 2 John appears to be a personal letter, possibly sent to an individual Christian woman. However, the content of the letter is general enough to suggest a broader audience. Many scholars believe that ‘elect lady’ is a cryptic reference to a Christian church or community, rather than an actual person.

Traditionally, the letter is attributed to the Apostle John, who is thought to have written it from Ephesus, possibly to a Christian community in Asia Minor c. 80-95 CE. The letter mentions the Father and Jesus Christ but does not refer directly to the Holy Spirit. Like 1 John, its major themes are ‘love’ and ‘truth.’

The epistle divides as follows:

1-3 Address and salutation

4-6 Spiritual life: following God’s commands.

7-11 Spiritual dangers: repudiating deceivers.

12-13 Closing greeting.

ADDRESS AND SALUTATION (1-3)

(1) The author of the letter does not provide his name but instead identifies himself as ‘the presbyter’ or ‘elder,’ The definite article (‘the’) would suggest that he was a well-known figure among his recipients. The word ‘elder’ means an older man but in the early church it also carried the idea of maturity, dignity and authority. It signified a church leader/overseer.

For further reading see my earlier posts on presbuteros in the Pastoral Epistles:

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND BIBLIOGRAPHY

The letter opens with a greeting from ‘the elder’ to ‘the elect lady and her children.’ In vv. 1 and 5 ‘lady’ (kuria) is the feminine form of ‘lord’ (kurios). She is described as ‘elect’ (eklektḗ). Possibly the writer is using this designation to respectfully address a woman of distinction (something like ‘dear lady’). If so, she is a Christian woman who has children (v.4) and her own house (v.10).

Note, however, that both words may be proper names. Electa meaning ‘chosen, selected or excellent’ and Kyria meaning ‘strong, valued, essential, noble.’ The letter may therefore be written to a woman called Electa Kyria. Notice that Rom 16:13 has a similar masculine example that includes ‘elect.’

Various interpretations of ‘elect lady’ have been suggested, such as:

  • the lady Electa (it is, however, unlikely that one particular woman would be known and loved by all Christians or that two sisters in the same family would be named Electa, see v.13).
  • the noble Kyria
  • Dear lady – a courteous greeting.
  • Elect lady – the Christian church at large.
  • Elect lady (and your children) – a local church or Christian community (and its members).

Given the context of Roman hostility towards Christianity at the time, the latter interpretation seems likely. By using symbolic language, the author may have been attempting to protect the identities of both himself and his audience.

If the ‘elect lady’ is indeed figuratively a church then her children (téknois) are her spiritual offspring or members. Church members are referred to as ‘children’ several times in 1 John (1 Jn 3:1, 2, 10; 5:2). John says that he loves them (‘whom’ is plural) ‘in truth.’ This means that he’ ‘really’ or ‘truly’ loves them.

Not only is it a church that John loves but it is also well-known – because it is loved by all who know the truth. John here associates himself with all who ‘have known’ the truth. The perfect tense conveys two ideas: an action that has taken place in the past and its results that continue in the present. In John’s thinking he and all who know the truth are orthodox in their beliefs unlike the deceivers in vv.7-11. ‘Truth’ is mentioned five times in 2 John, all occurrences are in the first four verses.

(2) John expands upon v.1 and says that he loves the lady and her children ‘on account of the truth.’ He does not only love her because she is well-respected but also because they share the truth. This truth dwells (abides, remains) in us and will be with us forever. The emphasis is on the words ‘with us.’ This may be an indirect reference to the Holy Spirit (Jn 14:17; 15:26; 1 Jn 3:24; 5:7). The indwelling power makes us capable of Christian love.

(3) The salutation concludes with a blessing, expressing confidence that the recipients will receive grace, mercy, and peace from God the Father and the Lord Jesus Christ. God will support them (grace) and have compassion and pity on them (mercy) should they have to endure undeserved affliction. Grace and mercy will produce well-being (peace). These three things are associated with truth and love.

The formula ‘grace, mercy and peace’ occurs in other New Testament letters (1 Tim 1:2; 2 Tim 1:2; Tit 1:4). John says that grace, mercy and peace come from God the Father and from the Lord Jesus Christ, the Son of the Father. The expression ‘Son of the Father’ is unique to 2 John.

See: THE IDENTITY OF JESUS AS ‘SON OF’

The repetition of truth and love from v.1 marks the end of the opening salutation.

SPIRITUAL LIFE: FOLLOWING GOD’S COMMANDS (4-6)

(4) The next section shifts to a discussion about the spiritual life of the recipients. Having referred to truth and love at the end of v.3 the author takes these up as themes in vv.4-6. John expresses joy upon hearing that some members of the community are ‘walking in truth,’ living in accordance with God’s commands (1 Kgs 2:4; 2 Kgs 20:3; Psa 86:11; Isa 38:3; 3 Jn 3, 4). However, his use of ‘some’ suggests that not all are steadfast in their faith, indicating possible divisions or disagreements among the believers. Verse 4 attributes the command to live in the truth to the Father, not to the Lord Jesus Christ.

(5-6) Verses 5-6 make it clear that the command to live in the truth includes the obligation to love others. John emphasises the importance of love to resolve issues, reminding them that they are to love one another, a command which has been central since the beginning of Christianity. It is the new command which in the Fourth Gospel was issued by Jesus (Jn13:34; 15:12-17) but would have come from God (Jn 7:16-17). It is also attributed to God in 1 Jn 3:23. Love, John argues, is the foundation of all God’s commands.

‘Command’ appears four times in vv. 4-6. It appears three times in the singular; in v.4 (‘a command’), in v.5 (‘a new command’) and in v.6 (‘the command’). In v.6 it is in the plural (‘his commands’). The singular may perhaps refer to the specific command to love but the plural to all God’s commands.

Again emphasizing that the command is from the beginning, John in v.6 underlines the fact that they should love one another. He does this by reversing the order of the ideas of command and love; in v.5 command is followed by love, in v.6 love is followed by command. In v.6 he also uses ‘this’ and ‘that’ to provide emphasis: ‘this is love…that we should walk after his commandments.’ Obedience to the command to love is obligatory.

SPIRITUAL DANGERS: REPUDIATING DECEIVERS (7-11)

(7) John then moves on to warn against spiritual dangers, specifically false teachers who may lead believers astray. These ‘deceivers,’ as he calls them, have abandoned true doctrine and are opposing Christ, making them ‘antichrists.’ John cautions his readers to be vigilant so that they do not lose what they have worked for, but instead receive their full reward.

John links vv.7-11 with the preceding section vv.4-6 by the word hóti meaning ‘for’ or ‘because.’ He moves from rejoicing that his readers walk in truth to warning them against the malign influence of people who might mislead them into holding false beliefs. He claims that many deceivers have abandoned true doctrine and  ‘defected’ into the world (1 Jn 2:18-19). Switching from plural (‘many deceivers’) to singular (‘a deceiver’) John brands such a person as the deceiver and the antichrist. A deceiver is someone who figuratively wanders from the truth and leads others astray. An antichrist is someone who is actively opposed to Christ.

John says of the deceivers that ‘they confess not,’ – it is worth observing that often what people do not say can be more deceptive than what they actually do express.

Deceivers do not acknowledge ‘Jesus Christ coming in the flesh.’ ‘Coming’ (erchomenon) is a present active participle. What does John mean by this brief description of their heresy? Is he referring to Christ’s first or second coming, i.e. to his incarnation or to his parousia?

The usual interpretation takes this present active participle as meaning that the historical Jesus Christ came in the flesh and continues to remain in the flesh, i.e. he never stopped being human (see Patterson & Kelley, Women’s Evangelical Commentary NT, p. 879). It is thus a similar thought to 1 John 4:2 which is more precise as it has a perfect participle (elḗlythota):  ‘Jesus Christ having come in the flesh.’

Or, does the present participle have a future meaning? If it does then the deceivers either deny Christ’s future parousia or that it will be ‘in the flesh.’

(8) Since many deceivers are out and about John issues a strong warning to his readers. He instructs them using the imperative: ‘watch yourselves’ (‘be vigilant’ or ‘protect yourselves’). Self-effort is necessary, the believers must always be on the alert. This is because doctrinal error can result in loss. John presents this possibility negatively and then positively:

Do not lose what we have worked for. This refers to the missionary work and evangelistic effort that John and others have undertaken. It would be sad to lose what has been accomplished (cp. Gal 4:11; Phil 2:16).

That you may receive a full reward. This refers to the reward for service that believers will receive (Mt 5:12; Mk 9:41; Jn 4:35-36; 1 Cor 3:8; Rev 11:18; 22:12). Acceptance of false teaching will diminish that reward. John therefore warns them against complacency as he wants them to receive their reward ‘in full’ i.e. without anything lacking.

(9) Should someone, however, ‘transgress’ (run ahead, go beyond, make progress) and not remain in the doctrine of Christ then that person has never been saved. He may think that he is progressive but he does not have (possess) God. John draws a contrast between ‘whoever abideth not in the doctrine of Christ’ and ‘he that abideth in the doctrine of Christ.’ Someone with a wrong view of Christ has neither Christ nor the Father whereas someone who abides in the doctrine of Christ has both.

Whether the genitive (‘of’) is subjective (teaching from Christ) or objective (teaching about Christ) is matter of great debate. Either view makes sense but in view of the emphasis in 1 and 2 John on what is ‘from the beginning’ (1 Jn 1:1; 2:7, 13, 14, 24; 3:8, 11; 2 Jn 5, 6) it seems more likely that Christ’s own teaching is foremost in John’s mind, i.e. the genitive is subjective.

(10-11) CONTAMINATION BY ASSOCIATION

‘If there come any unto you, and bring not this doctrine…’ The two verbs ‘come’ and ‘bring’ together suggest the possibility that people are travelling about with the deliberate intention of promoting their false teaching. John may be aware of some who have already set out to visit the ‘elect lady’ for that purpose. He uses further imperatives: ‘do not receive’ and ‘do not greet’ to issue a clear instruction to reject false teachers and avoid any association with them. This is practical advice. Using the repeated negative ‘do not’ for emphasis, he warns the believers against what D. Moody Smith (1 2 & 3 John : Interpretation Commentary, p.145) aptly terms ‘contamination by association.’

Although hospitality was strongly encouraged in the early church (Acts 16:15; Rom 12:13; 1 Tim 3:2; 5:9-10; Tit 1:8; Heb 13:2; 1 Pet 4:9) the presence of false teachers in believers’ houses would make it easier for false teaching to be spread, especially since church services were usually held in homes.

Vv.10-11 make it clear that an individual Christian or a church has a responsibility to combat the spread of error by refusing to welcome false teachers into ‘the house’ or even to greet them cordially. The reason John gives for this is that anyone who welcomes and supports false teachers becomes complicit in their wrongdoing. Such a person ‘fellowships’ or ‘partners’ with the false teachers in their evil deeds. A similar thought is expressed by Paul in 1 Tim 5:22 where the same verb (koinōnéṓ̄) is used: ‘neither be partaker of other men’s sins.’ This apparent intolerance advocated by John demonstrates the seriousness with which the apostles regarded false teaching about the person of Christ. Such doctrine would undermine the true Christian faith so they were not prepared to permit or overlook it.

CLOSING GREETING (12-13)

John closes his letter by expressing his wish to visit in person. He has so much to write to them that he ‘did not wish’ to set out his thoughts on paper (lit. papyrus) and ink (lit. what is black). He looks forward to face-to-face (lit. mouth to mouth) communication that will bring ‘completed joy’ (see 1 Jn 1:4). He also sends greetings from the ‘offspring of your elect sister,’ which, if ‘elect lady’ in v.1 is indeed a metaphor for a church, suggests another Christian community sending regards.

SUMMATION

Though brief, 2 John is rich with meaning and insight into the early Christian church. It emphasises the importance of love and truth, warns against false teaching and teachers, and underscores the need for vigilance. Written in a time of persecution and uncertainty, this letter serves as both encouragement and a guide to maintaining the integrity of the Christian community.

Posted in Exposition

1 JOHN 2:24-29

Posted on by writtenexposition

John has already encouraged his followers by telling them (v.20) that they know all things because they possess the Holy Spirit. This is in contrast to those who deny that Jesus is the Christ and thus deny the Father as well as the Son.

ETERNAL LIFE

[24] The main translations do not make it clear that the word ‘you,’ as the first word in the verse, is emphatic. Some translations, such as the Darby Bible, convey this by opening the verse with ‘as for you.’ This shows that the apostle John is continuing to draw contrasts between the believers and the antichrists, as in vv. 22-23. He encourages his followers to make sure that the foundational truths that they had heard from the beginning of their Christian profession remain in them. If these teachings that they have heard from the beginning remain in them then they will remain in God the Father and his Son, Jesus Christ. The repetition of ‘which ye have heard from the beginning’ emphasizes the importance of adherence to the truths of the gospel message.

[25] The readers are reminded of the promise that ‘he’ (i.e. Jesus Christ himself) has given them, which is the gift of eternal life. In the Johannine Writings the word epaggelía (‘promise’) only occurs here and in 1 Jn 1:5, where it is translated ‘message.’ The promise referred to may be that given by Jesus in Jn 10:28.

[26 – 27] John now summarises what he has already written to them in vv. 18-25.

In v.26 he again addresses the topic of false teachers and adds to what he has already said by describing them as people ‘who are seducing you’; thus labelling them as deceivers who are trying to lead his readers astray. John, however, is writing to inform the believers and warn them about wrong teachings that would undermine their faith.

In v.27 he again refers to the spiritual resource that the believers have in the Holy Spirit who is the anointing (chrísma) from Jesus Christ (autós – ‘himself’, ‘the same’ – as in 2:20). This is another reason, besides the warning from John, why they need not be deceived by false teachers. The Holy Spirit instructs them about everything they need to know and what he teaches is truthful and reliable. They are to remain in the true teaching, as indeed they have, and thus abide in Christ.

[28 -29] ‘And now’ shows that John is about to move on to a different topic. He makes the transition by repeating the exhortation to his ‘little children’ (tekníon) to abide in Christ and asserts that doing so will produce two results at Christ’s Second Coming.

Abiding in Christ will bring confidence (parrēsía) when he shall appear (phaneróō – make know, manifest, visible). Parrēsía occurs four times in 1 John. It relates to confidence before Jesus Christ at the Parousia (2:28; 4:17) and confidence before God in prayer (3:21; 5:14).

In addition, abiding in Christ will result in ‘not being ashamed’ before him at his parousía (coming, advent, presence). This is the only reference to parousía in John’s writings. The word is also used for the second advent of Christ in the writings of Paul (1 Cor 15:23; 1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1,8), James (5:7,8) and Peter (2 Pet 1:16; 3:4,12).

Parousía is one of three technical terms the New Testament uses for the Second Coming of Christ. The others are epipháneia (2 Thess 2:8; 1 Tim 6:14; 2 Tim 4:1,8; Titus 2:13) and apokálupsis (1 Cor 1:7; 2 Thess 1:7; 1 Pet 1:7, 13).

Being confident and unashamed convey the idea that judgement is connected with the Parousia so in v.29 John advises his readers that since the judge is righteous they too ought to be righteous. i.e. do what is right, live in a manner that is acceptable to God. At the end of v.29 John introduces a topic that he will now take up in chapter three and to which he will return several times (3:9; 4:7; 5:1,4,18). The topic is the idea that Christians are ‘born of God’.

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

THE TEN IMPERATIVES IN 1 JOHN

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1 JOHN 2:3-11

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The latter section of 1 John chapter 1 contains three assertions, aimed at false teachers, which begin with the expression ‘If we say.’ These are:

1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

1.10 If we say that we have not sinned, we make him a liar, and his word is not in us.

ASSURANCE

This section in chapter 2:3-11 contains another three assertions but these are aimed at believers, whose faith might have been rocked by false teaching and who are in need of assurance that they are genuine Christians. These assertions all begin with the expression ‘ the person who says’ ( KJV ‘he that saith’). They are:

2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

These might actually be direct quotations from John’s opponents who were not genuine. Anyone, however, who can truthfully say: ‘I know him’, ‘I live in him’ and ‘I live in the light’ is sure to be a true Christian.

2:3 John introduces the theme of obedience and its relation to knowing God. He emphasizes that the evidence of a genuine relationship with God is seen in willingness to obey God’s commands. True knowledge of God is not just theoretical but results in a transformed life, characterized by a desire to follow God’s teachings and live in obedience to His will.

‘I KNOW HIM’

‘Hereby’ This phrase en toútō without a noun antecedent is a device John uses frequently in this epistle (2:3, 5, 3:10,16, 19, 24; 4:2, 6, 9, 10, 13; 5:2) to mark the change to new topic or to emphasize the importance of what he is about to say.

‘We know that we know.’ The first ‘we know’ is present tense and the second is perfect tense. The latter has the idea of ‘we have come to know’ indicating that the knowledge was obtained once for all and is continuing; it is a past experience that has ongoing consequences in the present.

‘him‘ Jesus Christ the Righteous One who is our advocate and propitiation (2:1-2).

2:4 John emphasizes his point by giving a negative example. He asserts that merely claiming to know God without obedience is a lie. Claiming to know God while living in disobedience is hypocritical and untrue. Our actions must match our words.

2:5 John restates positively the point that true knowledge of God should lead to a life of obedience and righteousness. When people genuinely obey God’s word, it is an indication that the love of God is being perfected or completed in them. By ‘the love of God’ does John mean their love for God (objective genitive) or God’s love for them (subjective genitive)? Both human love for God (cp. Ex 20:6; Jer 2:2) and God’s/Jesus’ love for human beings (cp. Jn 15: 9-10; 1 Jn 4:12) could be in view, but probably more the former.

An essential component of genuine love for God is obedience to God’s commands. It is a clear sign that one is truly a member of God’s family, and knows him intimately.

‘I LIVE IN HIM’

2:6 Once more John sets a high standard for the believers. Claiming to live (menṓ, remain) in Christ requires a life that emulates Jesus’ character, conduct, and teachings. This verse emphasizes that being a Christian involves imitating Christ and growing in Christlikeness in our daily lives. One must walk (peripatéō) as he walked.

THE COMMANDMENT IS BOTH OLD AND UP-TO-DATE

2:7 Having already mentioned the idea that the keeping of God’s/Jesus Christ’s commandments perfects love John now addresses the Christians as ‘beloved’ (agapētós)- N.B: other manuscripts read ‘brothers’ (adelphós). John assures his readers that his message is not a new teaching. ‘New’ has the idea of ‘novel’ or ‘previously unheard of’. The command to love had been around for a very long time e.g. ‘Love God and love your neighbour!’ (Deut 6:5; Lev 19:18; Mt 22:37-40; Rom 13:8; 2 Jn 6). This command is something that they had possessed (‘ye had’) ‘from the beginning’ i.e. since they first heard the gospel. Here ‘commandment’ in the singular, as elsewhere in John’s writings, refers to the commandment of love (Jn 13:34; 15:12; 1 Jn 3:23; 4:21; 2 Jn 5-6).

THE COMMANDMENT IS BOTH NEW AND TRUE

2:8 ‘Again’ i.e ‘on the other hand’ or ‘on second thought’. Here John seems to present a paradox by calling it both an old command and a new command. While the command to love one another is not new, in a sense it (‘which thing’) is new both in their case and in the case of Jesus Christ. For them it is new because they have recently come from darkness to light. As regards Christ it is new because he reaffirmed it. He called it new (Jn13:34) and exemplified it in his life (Mk 10:21; Jn 11:5,26; 13:1; 15:13; 19:26). Its full expression was realised first of all in Jesus Christ and now in them as they walk as he walked.

N.B. I have taken ‘which thing’ as referring to the command to love. Strictly speaking, this is grammatically incorrect as the noun ‘commandment’ is feminine but the pronoun ‘which thing’ is neuter. But what else could John have in mind? For various suggestions as to what ‘which thing’ might refer to please consult technical commentaries. As far as I know, there is not a satisfactory solution to this grammatical difficulty.

‘The darkness is passing (present tense) and the true light is now shining.’ John tells the believers that something wonderful is happening; darkness is dissipating (parágō) and the light is shining. This is a process that is not yet complete but will presumably be fulfilled at the Second Coming (2:18 ,28), which John reckons will be soon. The apostle Paul articulates a similar thought in Rom 13:12.

The concepts of darkness and light recur in the writings of John and make an appearance early in his Gospel as themes in the Prologue. For some thoughts on the themes in the Prologue (Jn 1:1-18) please see my previous posts:

(1) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(2) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(3) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(4) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(5) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(6) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

‘I LIVE IN THE LIGHT’

2:9 John highlights the inconsistency of claiming to live in the light (in Christ) while harbouring hatred or ill-will towards a fellow believer (‘adelphós’ – ‘brother’, ‘one of the same origin’ – Whether singular ‘brother’ or plural ‘brethren’ this is a New Testament technical term for a Christian believer either male or female, generally speaking no gender distinction is implied e.g. Jn 21:23; Acts 9:30; Rom16:14). Love for others, especially within the Christian community, is a key marker of walking in the light of Christ.

2:10 John states that someone who loves his or her fellow believers lives in the light. Love enables believers to walk in righteousness and unity with one another, removing obstacles that might cause them to stumble or fall away from their faith.

2:11 John reiterates the significance of love by maintaining that hatred towards a fellow believer is evidence that someone in a state of spiritual darkness. Hatred blinds an individual to the truth and causes him to walk aimlessly without direction or understanding.

Thus John maintains that being in the light and hating one’s brother are mutually exclusive. With John there are no grey areas, there is either light or darkness, there is either love or hatred. He restates this thought in 3:15 and 4:20.

In the 1871 JFB ‘Commentary Critical and Explanatory of the Whole Bible’ the authors include a quotation which gives a useful summary of vv. 10-11:

“In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path” [BENGEL].

BIBLIOGRAPHY

Jamieson, R., Fausset, A. R., and Brown, D. Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 528.

1 JOHN 2:1-2

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

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1 JOHN 2:1-2

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2:1-2 JESUS CHRIST IS OUR ADVOCATE

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (KJV)

These two verses follow on from the previous chapter which is about Jesus Christ (1:1-4), Fellowship (mentioned 4 times in 1:3-7) and Sin/sins (9 times in 1:7-2:2). John addresses his audience affectionately as ‘my little children,’ showing his pastoral concern for those younger in the faith than he is and at the same time reminding them of his authority. Tekníon (‘little sons’) is the diminutive of the Greek ‘sons’ (‘son’ is téknon) and in this epistle occurs here and at 2:12; 3:18; 4:4, 5:21. A different word for ‘little children’ (paidíon meaning ‘infants) is used at 2:13,18. In John’s Gospel Jesus uses both words in addressing his disciples: tekníon in Jn 13:33 and paidíon in Jn 21:5.

John gives one of his reasons for writing as the desire that they avoid sinning but, at the same time, he acknowledges that they may still fall into sin at times. They are not sinless but they are to sin less.

‘And’ has the idea of ‘furthermore’. John recognizes that a Christian will sin from time to time. The change from the indefinite third person ‘any man’ to the first person plural ‘we’ is notable in that the apostle John includes himself along with those he is addressing as someone who is liable to sin. He assures them that believers who sin have an ‘advocate’ before God the Father in Jesus Christ. If those he is writing to (scholars often refer to them as ‘the Johannine community’) commit sin Jesus Christ is their advocate with the Father, just as he is John’s advocate too.

An advocate (paráklētos) is someone who is called to another person’s side to provide help or comfort. It can mean a legal adviser who represents someone in court but it refers more generally to someone who provides help of any kind. The main thought is of aid, encouragement or comfort. The emphasis is not so much on the ability of the advocate to help but on his dignity or standing as someone who can bring about a positive outcome for the person in trouble. In the New Testament the word occurs only here (2:1) and in The Upper Room Ministry section (Jn 13-17) of John’s Gospel (Jn 14:16, 26; 15:26; 16:7). In John’s Gospel the Paraclete is the Holy Spirit. On this point The Complete Word Study Dictionary helpfully comments that: ‘Christ designates the Holy Spirit as Paraclete (John 14:16), and calls Him állos, another, which means another of equal quality and not héteros, another of a different quality. Therefore, the Holy Spirit is designated by Jesus Christ as equal with Himself, i.e., God (1 John 2:1).’ In 1 John the Paraclete is Jesus Christ. He is described as ‘the Righteous One,’ emphasizing His perfect and sinless character, which qualifies him to be our advocate.

John goes on to explain that Jesus’ role as the advocate is rooted in His sacrificial work on the cross. He is the propitiation for our sins, which means His death on the cross reconciles us with God and satisfies God’s righteous demands for justice.

PROPITIATION

Verse 2 begins with ‘And,’ which tells us that what follows is another comment by John on the topic of sin. The word ‘He’ (lit. ‘himself’) keeps our attention focused on Jesus Christ. It is he, no one else, who is ‘the propitiation for our sins.’

The Greek word hilasmos here translated ‘propitiation’ occurs only twice in the New Testament; both occasions are in 1 John (2:2; 4:10). It is an act of atonement (the reconciliation of human beings with God) and a means of appeasing God’s wrath. The word carries two main connotations; propitiation and expiation. There is ongoing debate as to which is most prominent. Some scholars emphasize propitiation (an averting of God’s wrath), others expiation (removal of sin, cleansing). The object of propitiation is a person (God), the object of expiation is a problem (sin). Some Bible versions try to convey both ideas by translating hilasmos as ‘atoning sacrifice’. However, hilasmos does not focus on sin itself but on the means by which sins are dealt with and forgiven.

Jesus Christ the Righteous is the hilasmos. Because he is righteous he was able to be the sacrifice that is the means of appeasing the God’s anger and of delivering human beings from the defilement of sin. Sins are forgiven on the basis of his completed work on the cross.

Importantly, John clarifies that Jesus’ sacrifice as a means of propitiation is not for the benefit of a particular group (like the Johannine community) but is directed to the whole world. Kósmos is the universe or world and its contents; people and things. Here it may be a figure of speech (metonymy) meaning ‘the inhabitants of the world.’

Note that some translations, including the KJV, insert ‘the sins of‘ before ‘the whole world’ but this is not in the original. ‘For the whole world’ does not refer back to ‘for our sins’ but is one of three perí (concerning or regarding) clauses in verse 2, all of which link back to hilasmos.

‘himself the propitiation (hilasmos) –

  1. perí (concerning) our sins
  2. not perí (concerning) our own alone
  3. but also perí (concerning) the whole world‘

1 Jn 2:2 does not teach universalism. In 1 Jn 5:19 John clearly distinguishes between those who are ‘of God’ and ‘the world’.

For a detailed technical treatment of the words and grammar in verse 2, including the triple perí, please see:

Do, T., 2013, ‘Does πϵρὶ ὅλου του̑ κόμου imply “the sins of the whole world” in 1 John 2,2?’ Biblica, Vol. 94, No. 3, pp. 415–435.

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

1 John 2:18-23

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THE DECEPTIONS OF THE LAST HOUR

Another reason John gives for writing this letter was that of end-time deceptions. He wanted his readers to be aware of false teachers who would be marked by the characteristics of antichrist.

[18] Having mentioned in v.17 that the world ‘passeth away’ John begins to think about the End.

‘last hour’ (éschatos hṓra) Some tend to overthink this expression and assign it to the long time period between Christ’s Ascension and Second Coming (others might say something similar, like: ‘between Pentecost and the Rapture’). How would the first readers/hearers of this letter have understood these words? They, like John, would have assumed that the eschatological climax of the ages was imminent.

What caused John to think that the End was near? He himself answers that question: ‘now there are many antichrists; whereby we know that it is the ‘last time.’

The word ‘antichrist’ (antíchristos) meaning ‘against Christ’ occurs only in the epistles of John (1 John 2:18, 22; 4:3; 2 John 1:7). The appearance of false teachers and false Christs had been predicted by Jesus himself in Mt 24:4-5, 24-25.

[19] ‘They went out from us’ Note: ‘They’ and ‘us’. The false teachers had defected from the fellowship of the apostles. As regards doctrine, there had been a rift between them and the apostles. ‘Us’ is most likely an apostolic first person plural pronoun (see also 1:1; 4:6). It is likely that as the false teachers travelled around they claimed an association with the apostles. John emphasizes that no such link existed. For John, the fact that these people had left the true faith showed what they were really like.

[20] ‘but ye’ The ‘you’ of vv. 21-22 contrasts with the ‘they’ of v. 19. John’s readers were faithful because they had ‘received an unction (chrísma) from the Holy One’. This may be an allusion to the anointing of the Levitical priests (Ex 40:15). If so, the main idea is that when a priest was anointed it was with the presumption that his ministry for God would continue for the remainder of his life. The ‘unction’ that John’s readers had received is mentioned again twice in v. 27, where it is clear that the reference is to a person.

‘The Holy One’ This is Jesus Christ (see Mk 1:24; Lk 4:34; Jn 6:69; Acts 3:14; Rev 3:7).

As a result of the unction they ‘know (understand) all things.’ (For use of the word ‘know’ (eídō) in 1 John see also: 2:11, 21 (2x), 29; 3:2, 5, 14, 15; 5:13, 15 (2x), 18, 19, 20)

[21] John tactfully tells them that he has written to them precisely because they know the truth (Jer 31:34; Jn 6:45), that because of the unction they already have a good grasp of truth i.e. about Jesus Christ. They will not be caught out by the lies that false teachers were spreading about the Person of Christ.

[22-23] The false teachers were liars because they denied that Jesus was the Messiah, i.e the One sent by God to be the Saviour (Jn 4: 29, 42; 20:31). Having defined the lie John then labels those who propagate that lie as antichrists. To deny the Son is tantamount to denying the Father who sent him (4:10) and who bore witness to him (5:9-10).

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

1 John 2:15-17

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We have previously noticed that in the section 2:12-27 the author tells his first readers precisely why he has written this letter to them. The first reason, given in 2:12-14, is their spiritual state. Now, in 2:15-17, we have John’s second reason for writing: because of the enticements of the world.

THE ENTICEMENTS OF THE WORLD

No matter how good their spiritual state might be John was aware that the danger of worldliness was ever present. He therefore warns them to beware of it.

[15] A COMMAND

Rather than just offer one or two helpful suggestions John issues a firm command: ‘love not the world neither the things that are in the world’. This is the first of ten imperatives in 1 John. See the ten listed at:

THE TEN IMPERATIVES IN 1 JOHN

Although the ‘world’ (kósmos) can refer to people (e.g. John 3:16) here it seems to refer to the world system. Kósmos carries the idea of order or arrangement.

Lambert Dolphin makes the following useful comments on ‘the world:

‘The “world-system” involves a concern for external appearances more than inner content and quality. As used in the New Testament, the world does not refer to nature, but to the world-system, to society and human culture. The world system is outwardly religious, scientific, cultured and elegant. Inwardly it seethes with national and commercial rivalries.’

Much is said about the world in 1 John. See 2:2, 16-17; 3:1, 13; 4:3-5, 9, 14, 17; 5:4, 19.

[15] A CONCLUSION

‘If any man love the world, the love of the Father is not in him.’

If a professing Christian is wholly taken up with love for the world John would conclude that such a person is not a genuine believer at all, for this behaviour is incompatible with love for God.

[16] A CHARACTERIZATION

Everything that is in the world system does not come from the Father. This system of values, goals and ethics excludes God and is opposed to God (5:19).

John identifies three elements othat characterize worldliness:

a) ‘The lust of the flesh’. Lusts (desires or cravings) of the flesh refers to human bodily appetites.

b) ‘The lust of the eyes’. This would refer to the human tendency to want what we see. We are naturally covetous and acquisitive.

c) ‘The pride of life’. This is a reminder of human showiness and the wish to impress others with one’s own importance.

The world encourages and caters to these perspectives. N.B. Some see the sin of Eve (Gen 3:6) as illustrating these three elements of worldiness: ‘the tree was good for food’, ‘it was pleasant to the eyes’, ‘a tree to be desired to make one wise’.

[17] A CONFIRMATION

John observes that worldiness is a craving for things that will soon pass away and confirms that whoever does the will of God will ‘live’ (ménō, abide, remain) forever. The idea of ‘abiding’ is that of living in fellowship with God. Such a life is viewed as never really coming to an end.

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

THE TEN IMPERATIVES IN 1 JOHN

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1. Love not the world, neither the things that are in the world. 2:15

2. Let that therefore abide in you, which ye have heard from the beginning. 2:24

3. Abide in him. 2:27

4. Abide in him. 2:28

5. Behold, what manner of love the Father hath bestowed upon us, 3:1

6. Let no man deceive you. 3:7

7. Marvel not, my brethren, if the world hate you. 3:13

8. Believe not every spirit. 4:1

9. Try the spirits. 4:1

10. Keep yourselves from idols. 5:21

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1 JOHN 2:12-14

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Reading through 1 John you will notice that the author often sets out his ideas in groups of three.

In chapter 1 he gives three tests of life and already in chapter 2 he has presented three tests for love.

Three tests in chapter 1: all begin with ‘if we say.’

1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

1: 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.

Three tests in chapter two: all begin with ‘he that saith.’

2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him…

2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

In the section 2:12-27 the author tells his first readers precisely why he has written this letter to them. The first reason is given in 2:12-14.

2:12-14 John writes because of their spiritual state.

Because of previous warnings in the letter one might think that the state of his addressees was suspect but these verses clarify that their spiritual condition was good. John was hoping that this would continue.

In 2:12-14 we have more triplets, two series of three, all beginning with the assertion ‘I am writing to you….. because.’

Series 1

2:12 I write unto you, little children, because your sins are forgiven you for his name’s sake.

2:13 I write unto you, fathers, because ye have known him that is from the beginning.

2:13 I write unto you, young men, because ye have overcome the wicked one.

Series 2

2:13 I write unto you, little children, because ye have known the Father.

2:14 I have written unto you, fathers, because ye have known him that is from the beginning.

2:14 I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

CHILDREN

FATHERS

YOUNG MEN

Opinion is divided as to what is meant by ‘children’, ‘fathers’, and ‘young men’. Is the author addressing:

  • three physical age groups , i.e. ‘children’, ‘fathers’, and ‘young men’?
  • three levels of spiritual maturity, i.e. new Christians, mature Christians, and those with some Christian experience?
  • all the Christians as children, and then directing his comments to ‘fathers’ and ‘young men’, whether according to physical age groups (older people and younger people) or spiritual maturity (more mature, maturing)?

Whatever the case may be it seems odd that the group labelled ‘fathers’ is placed in the middle of each sequence.

The word for children (teknía) is a figurative term of affection. It occurs in Jn 13:33, Gal 4:19 and seven times in 1 John (2:1, 12, 28; 3:7, 18; 4:4; 5:21). It is said of them that their sins have been forgiven ‘ on for his name’s sake’ i.e. on account of Jesus Christ. John is thus reminding them of the wonderful fact that they had experienced the forgiveness of sins. This is something that has happened in the past but is still true in the present.

It is said of the ‘fathers’ that they have ‘known him that is from the beginning. This refers to the person of Jesus Christ and would seem to refer back to 1:1-2. The ‘beginning’ is the incarnation of the ‘Word of life’.

The ‘young men’ (neanískos occurs only here and in the following verse in the Johannine writings) have overcome (nikáō – see also 4:4; 5:4 twice, 5) evil / the evil one (ponērós – 2:13, 14; 3:12; 5:18, 19).

Having addressed his first readers as ‘children’, ‘fathers’ and ‘young men’ in 2:12-13a John does so for the second time in 2:13-14. What he says to these parties is similar to what he has said in the first series.

The ‘children’ have ‘known the Father’.

Again the ‘fathers’ have known the one who is ‘from the beginning’. Here the ‘I am writing’ changes from the present tense to the Aorist, John now presenting his writing of the epistles as a complete rather than as an ongoing action.

Again it is said that the young men have overcome ‘the wicked one’ but John now adds two further reasons for writing to them:

  • because they are strong
  • because the word of God abides (remains, lives) in them.

SUMMATION

Viewed as ‘children’ the believers had experienced forgiveness of sins and had come to know the Father.

Viewed as ‘fathers’ the believers had fellowship with the eternal One who had become incarnate.

Viewed as ‘young men’ the believers had fought and overcome the evil one. This had made them strong in their faith.

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN