Significance of the Study of 1 John in addressing Heresies and guiding Discipleship

A pastor begins to preach the Gospel of Jesus Christ to the congregation, an altar call is given, and the saved are lost. This pastor networks with congregants in other areas of the country and the world. In the pastor’s church, a particular form of Gnosticism has arisen, with the doctrine that blurred the lines of the theology of the church (ecclesiology) replaced with mystic components. This small church begins turning into a twenty-four-hour prayer room. People shaking and ecstatically moving in chaotic ways, the pastor held to the truth, yet others chose to fall into the pits of heresy. The chief elder sends a letter to this pastor, spiritualizing Christ’s love, and announces that it must be read to the congregation. This begs the question, did the congregation receive this, or was this letter denied authority? This scenario is close to John’s purpose in that it was written to address, circulate, and address heresies. John’s First Epistle must guide discipleship for those following Christ alongside tackling heresies through the historical purpose, grand purpose, and review purpose.

Historical Purpose on John's writing against Heresies

The historical purpose of 1 John is a significant aspect that guides discipleship for those following Christ and tackling heresies. This letter, written with the theme of love, was destined for Asia Minor and Ephesus. Understanding the value of John’s 'spiritual style' across parts of Asia is crucial. John's 'spiritual style' refers to his unique way of conveying spiritual truths and principles through his writing, which was highly influential in the early church. While this letter is sent out among many unique churches, it is fascinating that 1-3 John was written to share the truth of Jesus Christ against falsehood.[1] Even though in the modern day, it is grasped as a book of love, the commands and marks of a believer are critically applied to those who are encouraged and part of Jesus Christ (1 John 2). Grant Osborne and Phillip Comfort disclose a guy named Cerinthus, who was somewhat associated with Donatism (denying Christ’s humanity), “Our knowledge of Cerinthus comes from Irenaeus, who cited Polycarp (a disciple of John) as saying that there was an incident once when John discovered that Cerinthus was in the same bath house in Ephesus.”[2] Furthermore, John ran out of the public establishment because of the false teachings of this man.[3] It is also implied to be. Moreover, these letters were established within house churches dispersed throughout Asia Minor.[4] While it is crucial to consider that 1 John was already circulating throughout the early church before the established canon, it validates its authority in the congregations of Christ’s church.[5] These are essential historical details to consider regarding the occasion for this work. The next area discloses the grand purpose of 1 John, including heresies.

Poinsettia

Grand Purpose

The grand purpose of 1 John is a fascinating aspect that guides discipleship for those following Christ and tackling heresies the grand purpose. Interestingly, John begins the letter like his other writings, except for the Apocalypse, with the full glory of the Word of God, Jesus Christ (1 Jn. 1:1-2). John Stott notes the apostle’s introduction as the proclamation of the Gospel.[6] Furthermore, is declared for fellowship, specifically with the apostles, who are part of Jesus Christ (1 Jn. 1:3). So that their joy may be complete in the Lord (1 Jn. 1:4). Stott further notes this about communing with others as part of the purpose, “‘Fellowship’ is a specifically Christian word and denotes that common participation in the grace of God, the salvation of Christ and the indwelling Spirit which is the spiritual birthright of all believers.”[7] Therefore, as it involves other parts of this letter, it is vital to consider the topic in light of sanctification in the body of Christ. John continues to write on the message heard, in which God is light, and in Him is no darkness (Jn. 1:9; 1 Jn. 1:5, 3:11). This forms the division of the book, as the author continues to develop this theme in the union of congregants. The following verses summarize the importance of walking gracefully with a fallen body marred in sin (1 Jn. 1:6-9). Furthermore, self-justification concerns sin, walking in the light, or living outside the darkness. Marianne Meye Thompson notes that these passages imitate the Lord’s character.[8] Furthermore, it is essential to address aspects of false teaching in chapter two.

The Apostle John notes through discipleship that the truth of God's Word mitigates heresy. The second section addresses the congregants, that they do not sin (1 Jn. 2:1). This is crucial because if any man sins, he has an advocate with the Father, Jesus Christ. Who, if we know Him, keep His commandments (1 Jn. 2:2-3). These passages can be further illuminated by Jesus Christ as the great High Priest, told in the book of Hebrews (Heb. 4, 7, 10).[9] It is critical to understand this great truth, as it pertains to the parallels of hating and loving a brother through living in the light (1 Jn. 2:4-11). Nonetheless, sins are forgiven (1 Jn. 2:12). Now, directed towards the purpose of this epistle, the author writes about knowing Jesus, not denying Him or the Father, for the sake of abiding and not being seduced (1 Jn. 2:13-29). Howard Marshall notes an exciting solution to these phenomena, “The Word of God has been conveyed to their hearts by the Spirit, and this is the ultimate safeguard against falling away into heresy.”[10] See, the purpose here is confined between these doctrines of unity that separate orthodoxy and unorthodoxy. To not the love the world, for antichrists were sent out among the group yet not part of it, with the tri-fold pride of life denying the father and Son (1 Jn. 2:15-26). John concludes with an anointing from the Holy Ghost that everyone who does righteousness is born of Him (1 Jn. 2:26-29). The review of this epistle is not teaching new things; instead, it encourages the brethren on the spiritual plane of people who do not have Jesus Christ in their lives compared to those who do. This is vital for understanding this work—chapter three transitions into the love of God.

Chapters three, four, and five witness capitalize on various details of God’s love applied to the believer. The apostle proclaims, behold! The love of God, in comparison to the Devil, and those under his control (1 Jn. 3:1-12). This passage emphasizes the divine qualities between the heritage of the kingdom of darkness and light. Akin notes that the world does not “know” the children of God, which sounds like an intimate context.[11] This can reverberate to John’s Gospel (Jn. 14:17). The next factor discloses the acts of the world, hate, withholding compassion, lip-speaking, and abiding in Christ (1 Jn. 3:13-24). Allen England Brooke adds this to the fellowship mentioned in the conclusion of this section, “The following of the Christ, shown most clearly and characteristically in active love of men, is the essential condition of fellowship. And this fellowship is mutual.”[12] The next area discloses the rest of this epistle.

Chapter four addresses testing the spirits, considering the issue of fear and God’s love through Himself (1 Jn. 4:1-21). Ruth Edwards notes that believers are called to love others in response to God's love.[13] This is an essential part of living the salvific life, as the Lord’s people love God and have a “witness,” a calling and obligation to hold compassion, kindness, and charity with others. Lastly, chapter five concludes that those who believe in Jesus keep His commandments, with tri-unity with the Father, have witness from salvation to fellowship against the world (1 Jn. 5:1-21). Stott notes this about keeping His commandments (1 Jn. 5:3), “In verse 3, John goes further. So inexorable is the connection between the two that love for God, which in one sense issues in obedience, in another sense may be identified with it.”[14] Furthermore, these commands are kept as the believer in God’s family has overcome the world (1 Jn. 5:4).[15] The purpose of this epistle concludes, “John is writing to the believers in Asia Minor to encourage the fellowship, marking those who have and obey Christ’s love with those who serve the world, which includes describing the love of God and others as a combat to heresy, also various actions of loving others as it relates to darkness and light to clarify sound doctrine.” The next area discloses a review of the literature.

Review Purpose

The third point is that the occasion of 1 John is to guide discipleship for those following Christ alongside tackling heresies through the review purpose. It is vital to begin comprehending how other authors and writers have dissected this epistle according to its biblical, theological, historical, and philosophical background. John Stott discloses the purpose of this work as edification yet discerning the true and false believer.[16] Furthermore, Thompson notes this purpose regarding the secessional beliefs of sinlessness, “A consequence of the secessionists’ belief in their full and present righteousness was what amounts to a denial of the significance of the atonement of Christ.”[17] This is significant as the term is defined as secessionist rather than Gnosticism or Donatism. Akin notes that John writes this epistle in a biblical background for joy with the aspect of not sinning, not being led astray, and having eternal life in Jesus.[18] Also, Alan England Brooke notes that the epistle is written as a chief elder writing to the community of this epistle, with the direct solution to gnostic heresy is not pragmatic.[19] Edwards, who guides the reader through the Johannine Epistles, notes that John’s First Epistle is written to direct the course for believers in their walk with Jesus Christ.[20] Gary Dickerson notes two methods to comprehend John’s work purposefully. However, he provides his method for interpreting this vital book, “The interpretation of the epistle should be based on its subject, the experience of eternal life, that is introduced in the prologue rather than any of the stated purposes.”[21] Köstenberger writes that those in this epistle in Asia Minor were going through doctrinal and emotional turmoil.[22] The last author to review is essential; Karen Jobes notes that John wrote to undue misinterpretations from his Gospel, correcting theology.[23] These separate purposes are critical in understanding John’s intent for writing this first letter. Fellowship with believers while dealing with teachers opposes the Gospel of Jesus Christ.

Conclusion

In conclusion, 1 John provides guidance on discipleship for those following Christ while tackling heresies through the historical purpose, grand purpose, and review purpose. John’s First Epistle is noted as a work describing God’s community, combating heresy through love for God and others. The call to action is to apply these principles throughout this week.

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Bibliography

Akin, Daniel L. 1, 2, 3 John. Vol. 38. The New American Commentary. Nashville: Broadman & Holman Publishers, 2001.

Brooke, Alan England. A Critical and Exegetical Commentary on the Johannine Epistles.

International Critical Commentary. New York: C. Scribner’s Sons, 1912.

Brown, David, A. R. Fausset, and Robert Jamieson. A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Acts–Revelation. Vol. VI. London; Glasgow: William Collins, Sons, & Company, Limited, n.d.

Derickson, Gary W. First, Second, and Third John. Evangelical Exegetical Commentary.

Bellingham, WA: Lexham Press, 2012.

Edwards, Ruth B. The Johannine Epistles. Sheffield: Sheffield Academic Press, 2001.

Howard, Marshall, I. The Epistles of John. Grand Rapids, Mich: Eerdmans, 1978.

Jobes, Karen H. 1, 2, and 3 John. Grand Rapids, Michigan: Zondervan, 2014.

Köstenberger, Andreas J. A Theology of John’s Gospel and Letters. Grand Rapids, Michigan: Zondervan, 2009.

Longman, Tremper, David E. Garland, R. T. France, George H. Guthrie, J. Daryl Charles, Tom

Thatcher, and Alan F. Johnson. Hebrews--Revelation. Grand Rapids, Mich.: Zondervan, 2011. Accessed September 10, 2024. http://rbdigital.oneclickdigital.com.

Irenaeus of Lyons. “Irenæus Against Heresies.” In The Apostolic Fathers with Justin Martyr and Irenaeus, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Vol. 1. The Ante-Nicene Fathers. Buffalo, NY: Christian Literature Company, 1885.

Osborne, Grant, Philip W. Comfort. Cornerstone Biblical Commentary, Vol 13: John and 1, 2, and 3 John. Carol Stream, IL: Tyndale House Publishers, 2007.

Plummer, A. The Epistles of S. John, with Notes, Introduction and Appendices. The Cambridge Bible for Schools and Colleges. Cambridge: Cambridge University Press, 1896.

S. Augustine. Homilies on the Gospel according to St. John and His First Epistle: Hom. 1–124, S. John 1–21 and Hom. 1–10, 1 S. John. Vol. 1 & 2. A Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and West: Translated by Members of the English Church. Oxford; London: John Henry Parker; F. and J. Rivington, 1848–1849.

Stott, John R. W. The Letters of John: An Introduction and Commentary. Vol. 19. Tyndale New Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1988.

Strecker, Georg, and Harold W Attridge. The Johannine Letters: A Commentary on 1, 2, and 3 John. Minneapolis: Fortress Press, 1996.

Thompson, Marianne Meye. 1–3 John. The IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity Press, 1992.

[1] Longman, Tremper, David E. Garland, R. T. France, George H. Guthrie, J. Daryl Charles, Tom Thatcher, and Alan F. Johnson. Hebrews—Revelation (Grand Rapids, Mich.: Zondervan, 2011), 1 John.

[2] Grant Osborne, Philip W. Comfort, Cornerstone Biblical Commentary, Vol 13: John and 1, 2, and 3 John (Carol Stream, IL: Tyndale House Publishers, 2007), 320.

[3] Irenaeus of Lyons, “Irenæus against Heresies,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 416.

[4] Longman, Hebrews-Revelation, 1 John.

[5] Strecker, Georg, and Harold W Attridge. The Johannine Letters: A Commentary on 1, 2, and 3 John (Minneapolis: Fortress Press, 1996), xxxiv.

[6] John R. W. Stott, The Letters of John: An Introduction and Commentary, vol. 19, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 62.

[7] Stott, The Letters of John, 67.

[8] Marianne Meye Thompson, 1–3 John, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1992), 1 Jn 1:5.

[9] Daniel L. Akin, 1, 2, 3 John, vol. 38, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 81–82.

[10] Marshall, I. Howard. The Epistles of John (Grand Rapids, Mich.: Eerdmans, 1978), 162.

[11] Daniel L. Akin, 1, 2, 3 John, vol. 38, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 134.

[12] Alan England Brooke, A Critical and Exegetical Commentary on the Johannine Epistles, International Critical Commentary (New York: C. Scribner’s Sons, 1912), 103.

[13] Ruth B. Edwards, The Johannine Epistles (Sheffield: Sheffield Academic Press, 2001), 83.

[14] John R. W. Stott, The Letters of John: An Introduction and Commentary, vol. 19, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 173.

[15] Marianne Meye Thompson, 1–3 John, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1992), 1 Jn 4:21.

[16] John R. W. Stott, The Letters of John: An Introduction and Commentary, vol. 19, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 44.

[17] Marianne Meye Thompson, 1–3 John, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1992).

[18] Daniel L. Akin, 1, 2, 3 John, vol. 38, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 31–32.

[19] Alan England Brooke, A Critical and Exegetical Commentary on the Johannine Epistles, International Critical Commentary (New York: C. Scribner’s Sons, 1912), xxvii–xxviii.

[20] Ruth B. Edwards, The Johannine Epistles (Sheffield: Sheffield Academic Press, 2001), 45.

[21] Gary W. Derickson, First, Second, and Third John, Evangelical Exegetical Commentary (Bellingham, WA: Lexham Press, 2012), 24.

[22] Köstenberger, Andreas J. A Theology of John’s Gospel and Letters (Grand Rapids, Michigan: Zondervan, 2009), 94.

[23] Jobes, Karen H. 1, 2, and 3 John (Grand Rapids, Michigan: Zondervan, 2014), 37.