AUTHOR

First John is anonymous, though the early church consistently ascribed it (as well as 2Jn and 3Jn) to the apostle John. The early church never suggested anyone else as its author. Evidence of John’s authorship is strong and consistent, with these as some of the key facts to remember. (1) The author claimed to be an eyewitness of Jesus (1:1-3). (2) First John displays numerous similarities with the Gospel of John in terms of theology, vocabulary, and syntax. (3) Early church leaders Papias, Polycarp, Irenaeus, and Clement of Alexandria all affirmed John the apostle as the author.

In both 2 and 3 John, the author identified himself as “the elder,” and tradition affirms this to be John the apostle, the same person who wrote the first letter of John. Indeed, the obvious similarities in vocabulary, theme, and language have led most modern scholars to argue for common authorship of these three letters, even if they reject the apostle John as that author. However, the writing style in the two smaller letters is so similar to that of 1 John and the Gospel of John as to assure common authorship.

THEMES OF 1 JOHN

First John was written to a group of churches in crisis—churches being attacked by false teaching (see 2:18-28; 4:1-6; 5:6-7). Some individuals once associated with the Christian community had adopted heretical doctrine, particularly as it related to beliefs about Christ, and had left the church (2:19). In response John wrote his first letter with two primary objectives. First, he wrote to combat the propaganda of the false teachers. Second, he wrote to reassure believers.

Doctrinally, the false teachers compromised the person and work of Jesus Christ, refusing to confess Jesus of Nazareth as the Christ (2:22) and denying that the Son had come in the flesh (4:2-3). Most likely these false teachers were influenced by early gnostic ideas. Although Gnosticism took many forms, it usually emphasized the essential goodness of spirit and the inherent evil or inferiority of matter. Influenced by this type of understanding, these false teachers may have viewed Christ as some type of spirit or phantom. Combined with this faulty view of the person of Christ was a deficient view of his death. First John contains specific statements that emphasize the atoning results of Christ’s death (2:2; 4:10).

Morally, the false teachers minimized the seriousness of sin (1:6-10). They claimed that it was possible to have fellowship with God regardless of one’s behavior (1:6). In contrast, John insists that one’s relationship to God has serious ethical implications (see 2:3-4).

Socially, these heretics failed because their spiritual pride resulted in a lack of love (2:9,11). John argues that love for other believers is a manifestation of genuine Christianity (3:14; 4:7-21).

Turning to his objective of reassuring believers, John reminds his churches of the truthfulness of Christianity that they had received in the beginning. He wants them to know that they have eternal life (5:13). He provides his readers with tests by which they can reassure themselves that they are in the truth (1Jn 1:5–2:2; 2:3-11; 3:7-10,14-15; 4:4-8,13-15; 5:13,18-20).

John addresses assurance with both an objective and a subjective apologetic. Objectively, believers know the historicity and reality of Jesus Christ’s life and work. The events of his life were observed by eyewitnesses and passed on (1:1-3). Similarly, those who have trusted God’s Son possess eternal life (5:12). Subjectively, Christians know that their lives have been transformed through faith in Christ (5:13).

THEMES OF 2 JOHN

Second John is the second shortest book in the New Testament. It is only 245 words in the Greek text, and it would easily fit on a single piece of papyrus. Today we might call it (and 3Jn) a “postcard epistle.” It is an excellent example of hortatory (or exhortation) discourse. The “elect lady,” most likely a reference to a local church, must continue to walk in the truth, love one another, and be on guard against false teachers (the deceiver and the antichrist of v. 7). They must not extend hospitality to those who deny “the coming of Jesus Christ in the flesh” (v. 7).

John builds this epistle around key words that tie the letter together. He utilizes a very rare word, “antichrist,” which appears in Scripture only in 1 and 2 John (1Jn 2:18,22; 4:3; 2Jn 7), as a term describing false teachers.

John tells his children to: (1) walk in the truth, (2) obey the commandments, (3) love one another, and (4) guard the teachings of Christ and they will not be deceived by the antichrist. The spiritual safety of the believing community is confidently affirmed, as John begins and ends his letter with a reference to their chosen position (vv. 1,13).

THEMES OF 3 JOHN

Third John is the shortest book in both the New Testament and the Bible. It is only 219 words in the Greek text. It and 2 John are rightly described as “twin epistles,” though they are rightly viewed as fraternal and not identical.

Third John is a personal letter that revolves around three individuals: Gaius (the recipient), Diotrephes (the troubler), and Demetrius (probably the bearer of the letter). It contains a word of exhortation to Gaius encouraging him not to imitate the bad example of Diotrephes but to continue the good work he is doing of receiving and supporting the traveling teachers/missionaries.

The elder is understandably concerned that his authority is being challenged. He fears the power play of Diotrephes may succeed and that others might be influenced by him. He will come if necessary for a face-to-face meeting where he will personally deal with the situation. In the meantime, John seeks to enlist the support of Gaius. He praises him for his past performance and encourages him to keep it up. Demetrius comes to Gaius both as the bearer of the letter and as a reinforcement in the crisis. Third John provides insight into a personality conflict that arose at the end of the first century and the strategy adopted by the elder to resolve it.