assertions (2:6; 3:14; 4:12) and its pointed identification of error (1:6,8; 2:4,22) is what would be expected from an apostle.
The suggestions of advanced age (addressing his readers as 'children,' 2:1,28; 3:7) agree with early church tradition concerning John's age when he wrote the books known to be his.
The description of the heretics as antichrists (2:18), liars (2:22) and children of the devil (3:10) is consistent with Jesus' characterization of John as a son of thunder (Mk 3:17).
The indications of a close relationship with the Lord (1:1; 2:5-6,24,27-28) fit the descriptions of 'the disciple whom Jesus loved' and the one who reclined 'next to him' (Jn 13:23).
The letter is difficult to date with precision, but factors such as (1) evidence from early Christian writers (Irenaeus and Clement of Alexandria), (2) the early form of Gnosticism reflected in the denunciations of the letter and (3) indications of the advanced age of John suggest the end of the first century. Since the author of 1 John seems to build on concepts and themes found in the fourth Gospel (see 1Jn 2:7-11), it is reasonable to date the letter somewhere between a.d. 85 and 95, after the writing of the Gospel, which may have been written c. 85 (see Introduction to John: Date).
1Jn 2:12-14,19; 3:1; 5:13 make it clear that this letter was addressed to believers. But the letter itself does not indicate who they were or where they lived. The fact that it mentions no one by name suggests it was a circular letter sent to Christians in a number of places. Evidence from early Christian writers places the apostle John in Ephesus during most of his later years (c. a.d. 70-100). The earliest confirmed use of 1 John was in the Roman province of Asia (in modern Turkey), where Ephesus was located. Clement of Alexandria indicates that John ministered in the various churches scattered throughout that province. It may be assumed, therefore, that 1 John was sent to the churches of the province of Asia (see map No. 13 at the end of this study Bible).
One of the most dangerous heresies of the first two centuries of the church was Gnosticism. Its central teaching was that spirit is entirely good and matter is entirely evil. From this unbiblical dualism flowed five important errors:
The human body, which is matter, is therefore evil. It is to be contrasted with God, who is wholly spirit and therefore good.
Salvation is the escape from the body, achieved not by faith in Christ but by special knowledge (the Greek word for 'knowledge' is gnosis, hence Gnosticism).
Christ's true humanity was denied in two ways: (1) Some said that Christ only seemed to have a body, a view called Docetism, from the Greek dokeo ('to seem'), and (2) others said that the divine Christ joined the man Jesus at baptism and left him before he died, a view called Cerinthianism, after its most prominent spokesman, Cerinthus. This view is the background of much of 1 John (see 1:1; 2:22; 4:2-3 and notes).
Since the body was considered evil, it was to be treated harshly. This ascetic form of Gnosticism is the background of part of the letter to the Colossians (see Col 2:21,23 and notes).
Paradoxically, this dualism also led to licentiousness. The reasoning was that, since matter -- and not the breaking of God's law (1Jn 3:4) -- was considered evil, breaking his law was of no moral consequence.
The Gnosticism addressed in the NT was an early form of the heresy, not the intricately developed system of the second and third centuries. In addition to that seen in Colossians and in John's letters, acquaintance with early Gnosticism is reflected in 1,2 Timothy, Titus, and 2 Peter and perhaps 1 Corinthians.
John's readers were confronted with an early form of Gnostic teaching of the Cerinthian variety (see Gnosticism above). This heresy was also libertine, throwing off all moral restraints.
Consequently, John wrote this letter with two basic purposes in mind: (1) to expose false teachers (see 2:26 and note) and (2) to give believers assurance of salvation (see 5:13 and note). In keeping with his intention to combat Gnostic teachers, John specifically struck at their total lack of morality (3:8-10); and by giving eyewitness testimony to the incarnation, he sought to confirm his readers' belief in the incarnate Christ (1:3). Success in this would give the writer joy (1:4).
Introduction: The Reality of the Incarnation (1:1-4)
The Christian Life as Fellowship with the Father and the Son (1:5 -- 2:28)
Ethical Tests of Fellowship (1:5 -- 2:11)
Moral likeness (1:5-7)
Confession of sin (1:8 -- 2:2)
Obedience (2:3-6)
Love for fellow believers (2:7-11)
Two Digressions (2:12-17)
Christological Test of Fellowship (2:18-28)
Contrast: apostates versus believers (2:18-21)
Person of Christ: the crux of the test (2:22-23)
Persistent belief: key to continuing fellowship (2:24-28)
The Christian Life as Divine Sonship (2:29 -- 4:6)
Ethical Tests of Sonship (2:29 -- 3:24)
Righteousness (2:29 -- 3:10a)
Love (3:10b-24)
Christological Tests of Sonship (4:1-6)
The Christian Life as an Integration of the Ethical and the Christological (4:7 -- 5:12)
The Ethical Test: Love (4:7 -- 5:5)
The source of love (4:7-16)
The fruit of love (4:17-19)
The relationship of love for God and love for one's fellow Christian (4:20 -- 5:1)
Obedience: the evidence of love for God's children (5:2-5)
The Christological Test (5:6-12)
Conclusion: Great Christian Certainties (5:13-21)
1Jn1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
1Jn1:2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
1Jn1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
1Jn1:4 And these things write we unto you, that your joy may be full.
1Jn1:5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
1Jn1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
1Jn1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1Jn1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
1Jn1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
1Jn1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.
1Jn2:1 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:
1Jn2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
1Jn2:3 And hereby we do know that we know him, if we keep his commandments.
