JOHN (Epistles)
1st Epistle
(I) Author.
The first epistle of John is evidently by the same author as the fourth Gospel. For the demonstration of this identity, see JOHN (GOSPEL OF) in the previous section.
An identity of phraseology and syntax is noted in both works. The two writings are evidently addressed to the same churches. However, this epistle does not present any of the characteristics of Greek letters: it has neither the name of the author nor an indication of the recipient, and, contrary to custom, it does not end with greetings.
This is the reason why some exegetes consider it to be more of a homily. However, this writing is truly a letter, intended for the assemblies of the province of Asia.
The first words of the epistle instantly evoke the prologue of the Gospel of John. Parallels to this Gospel are found in almost every verse of the epistle.
Furthermore, this letter has as its object the world considered as an adversary of the Church and as a mission field (1 Jn. 2:2, 15:26; 4:3-5; 5:5, 19). The epistle warns against the Antichrist and the false doctrines that undermine the teaching about the person of Christ.
The author is most likely facing a Gnostic heresy, Docetism; According to this philosophical system, Christ would have been nothing more than an immaterial appearance of a body, a kind of ghost. The passages from 1 Jn. 1:1-3; 2:22; 4:1-3 seem to constitute a refutation of this position.
Docetism also had a false conception of morality, which tended to separate Christian faith from lived piety.
The author attempts to apply the truth, historically revealed by the Gospel, to the Christian life. Having lived in personal contact with Christ (1 Jn. 1:1-3; 4:1-14), he speaks with authority (1 Jn. 1:4; 2:1; 4:6, 14).
There is, between this epistle and the speeches of Christ recorded in the Gospels, a similarity of expression and thought that demonstrates how the author assimilated the Lord’s teaching.
Irenaeus and the Muratori fragment attest that the apostle John is the author of this epistle. The oldest quotations from Polycarp, Papias, etc., demonstrate that the letter circulated in the churches at the beginning of the 2nd century.
(II) Content of the epistle.
According to the introduction (1 Jn. 1:1-4), John’s purpose is to declare to men that the divine Word, the source of life, has been manifested, so that they may have communion and joy in Christ with the first. apostles.
The author then teaches that the character of God, revealed by Christ, must determine the spiritual life and behavior of the believer (1 Jn. 1:5-2:6).
John exhorts his readers to Christian love, putting them on guard against the seductions of the world and against false doctrines (1 Jn. 2: 7-27). He insists (1 Jn. 2: 28-3: 24) on the need to put the commandments into practice, to walk in righteousness, to abide in God, in anticipation of the second coming of Christ.
Indeed, our divine filiation, which is made evident by obedience and love, will then be fully manifested. John then reminds his readers that the confession that Christ is the Son of God come in the flesh, the following of the apostles, and the practice of Christian love are the criteria that allow us to know if one has the Spirit of God (1 Jn. 4).
The entire spiritual life and the level acquired in the practice of love depend on authentic faith in Jesus (1 Jn. 5:1-12).
(III) Conclusion.
The conclusion (1 Jn. 5:13-21) concisely summarizes the purpose of the epistle to confirm the readers’ faith and their communion with God. This epilogue solemnly exposes the historical and spiritual foundations on which the certainty of eternal life rests.
(IV) Date.
It is difficult to determine whether the first epistle of John was written before or after the Gospel of him. The date and place where it was written seem to correspond with those of the epistle.
2nd Epistle
The Second Epistle of John is in the form of a private letter from Hellenistic times and contains exactly the number of lines (like the Third Epistle of John) that could be comfortably written on a sheet of papyrus.
In harmony with the usual reserve of the apostle John, the author of the second epistle refers to himself as “the old man”, a qualification also used by Peter to refer to himself (1 Pet. 5:1).
Papias gives this title to all the apostles. The author writes to “the chosen lady (“kuria”) and her children.” He is happy to see that her children behave piously, and he warns her against the propagators of false doctrines.
The same warning had been given in the first epistle. The brevity of this letter is sufficient explanation for why it is not frequently cited by the oldest Christian authors.
However, external evidence of its authenticity is abundant, and the oldest historical testimonies attribute this letter to the apostle John. Clement of Alexandria knew of at least one of the two short letters that John had written.
Irenaeus quotes 2 John. 11 as of John, the disciple of the Lord. On the other hand, the notable similarities of language and thought that exist between this second and the first powerfully confirm that it is also by John.
It is generally assumed that the expression “the chosen lady and her children” designates a church and its members, while according to certain exegetes the term “kuria” (Gr. Lady) is actually addressed to a lady.
But it seems unusual that the author considers it necessary to exhort such a lady to “love one another” (2 Jn. 5; cf. also the 2nd pers. pl., 2 Jn. 8-12).
If the term “kuria” designates a church, this recommendation is understandable. In this case, the expression “the children of your sister, the chosen one” (2 John 13) would designate the members of a sister church.
3rd Epistle
The third epistle of John is also a private letter of the same kind. Addressed by “the old man” to the beloved Gaius, it expresses the joy of the apostle John upon learning of the excellent hospitality that he had offered to his brothers.
The author urges his friend to continue doing this, imitating the good. The letter also mentions a certain Diotrephes, opposed to John, and one called Demetrius, whom the old apostle highly praises.
Gaius seems to have had a very prominent role in one of the churches of Asia, but without having held any ecclesiastical office. It is impossible to identify him with any of the characters of this name that appear in the NT. (See GAIUS.)
In style and content, this letter resembles the other two in a remarkable way. There is no reason to believe that the three epistles are not by the same author.
The first epistle of John and those of James, Peter and Jude are generally called “universal epistles” because they are not addressed to individuals or churches in particular, but to a large number of communities at the same time.
The first epistle of John was undoubtedly sent to the churches of Asia, for whom the apostle had written the fourth Gospel.