1 John
LETTERS OF JOHN
Traditionally attributed to Saint John, these three letters share a common theme that links the first to the second. All three closely resemble the content and theological language of the fourth Gospel.
The three letters come from the same author, and most Bible scholars agree, even though this authorship might seem confusing to us. The self-chosen title “Elder” refers not only to a teacher (or a scribe or theologian responsible for explaining a doctrinal point) but also has a specific meaning within the New Testament and church context. In the letters, the Elder is depicted as someone responsible for the community whom he knows well. He aims to provide pastoral support through his commands and encouragements, acting as the protector of the gospel tradition. Although he does not reveal his name, the readers understand who he is. This emphasizes that he is a church figure who is highly respected and well recognized within that community.
FIRST LETTER OF JOHN
Literary Form. Classifying this accurately is difficult; however, the initial impression from reading it suggests that it resembles either a letter or a homily. Nonetheless, it is neither—at least, it does not formally conform to either. It incorporates elements of various forms (letters, homilies, systematic treatises) and displays a unique literary style. It can be seen as a newsletter sent to different communities, functioning both as kerygmatic writing (for proclamation) and parenetic writing (to encourage a consistent Christian life).
Concrete Reality. Who is this letter addressed to? It concerns the Christian churches in the province of Asia Minor (the school of John or the seven churches of Revelation). These Christians are second- or third-generation and no longer have direct contact with Easter or the apostolic events. There is a noticeable distance in both space and time. As a result, they are new Christians living far from Palestine. Their behavior is shaped by hearing the testimonies of those who witnessed everything from the beginning.
The Gnostic movement, which claims that only a select few can access God through hidden, mysterious knowledge, continues to evolve in its interpretation of the Pauline letters (cf. Col and Eph). The Christian community still anticipates the Lord’s parousia, though with a sense of ease. Therefore, we are approaching the end of the first century.
This letter debates deceit that is hard to reconstruct from its internal evidence. While it denies the error, it does not clearly define what it is. A heretical faction is forming within the community (2:19), causing some members to become estranged. The terms used for these members—antichrists and false prophets—imply a Gnostic heresy. What kind of gnosis? It seems to be a doctrinal kind with moral implications.
There is a doctrinal error: the heresy claims that Jesus is not the Christ, denies the incarnation of the Son of God (2:24; 4:15; 5:1; 5:5), and states that he has redeemed us by his blood (5:6). Although not fully recognized, the Christological doctrine held by these figures (the antichrists) shares certain traits with the approach that Gnosticism will adopt in the second century: undervaluing the historical Jesus and denying redemption through his blood.
There is also a moral error connected to the doctrinal error. They don’t see the need for redemption because they believe they fully possess the Holy Spirit and are, therefore, above all morality. They deny the existence of individual sin and claim a direct connection with God. They feel no obligation to follow God’s commandments because they consider themselves perfect. They especially scorn the commandment of fraternal love and promote extreme individualism, believing they can love God directly while wanting nothing to do with their brothers and sisters.
How Should One Confront this Situation? The author does so through three strategies:
Raising awareness: The author urges the community to recognize the realities and challenges of Christian life.
He demonstrates the importance of discernment between being a genuine Christian and a false one.
He outlines specific criteria for maintaining communion with the Father and the Son, which are central to Christian life.
Ultimately, the author aims to affirm and validate the community’s shared relationship with God, emphasizing the living communion or koinonia.
Theological Synthesis. The letter aims to identify genuine believers who genuinely connect with God and distinguish them from antichrists. The criteria gradually focus on one core idea with two aspects: charity and its foundation, faith.
The main issue John addresses is doctrinal. The allusions in the letter imply that false teachers rejected the man Jesus as having a necessary role in communion with God. They separated Christ, the heavenly and glorious being, from the man Jesus who lived and died for us. Essentially, this is a doctrinal denial of the incarnation, overlooking its significance on an existential level. In response, John strongly teaches faith in this man Jesus, the Incarnate Son of God, “who offered himself up in sacrifice so that our sins may be forgiven, and not only ours but also those of the whole world” (2:2), in whom life has been revealed (1:2) and in whom God’s love for us has been shown. This faith is the foundation of the entire Christian structure. Those who deny this are lost.
Conclusion. The first letter of John is entirely valid and relevant. It introduces healthy skepticism into theology. It encourages a questioning mindset that constantly verifies the connection between the gospel and God, testing whether it aligns with the gospel’s truth. The letter’s message is closely connected to the most essential aspects of the gospel. No verse captures this better than: “We have known and believed in the love that God has for us” (4:16). One indeed cannot remain in love without expressing it through the humble practice of daily brotherly love, living “as he lived” (2:6).