HarperCollins Study Bible

by Harold W. Attridge

  Final Exhortation and Doxology

  14Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; 15and regard the patience of our Lord as salvation. So also our beloved brother Paul wrote to you according to the wisdom given him, 16speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures. 17You therefore, beloved, since you are forewarned, beware that you are not carried away with the error of the lawless and lose your own stability. 18But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.e

  * * *

  a Gk our fathers fell asleep

  b Other ancient authorities read on your account

  c Other ancient authorities read will be burned up

  d Or earnestly desiring

  e Other ancient authorities lack Amen

  3.2 Your apostles, those who founded the readers’ churches.

  3.3 Scoffers, people who treat God’s revelation with contempt (see Ps 1.1; Prov 1.22; Isa 28.14; Jude 18).

  3.4 Our ancestors, probably the first Christian generation (though some interpreters take them to be the Israelites of the past). The scoffers say that the apostles’ promise of Christ’s coming in glory set a time limit (within the lifetime of the first Christian generation, see Mk 9.1; 13.30) that has now expired. But they also express a rationalistic assumption about the world: nothing has changed since the beginning of creation, i.e., divine interventions in history do not happen.

  3.5–7 A reply to the assumption made at the end of v. 4.

  3.5 On creation out of water, see Gen 1.2, 6–10.

  3.6 Through which, through the word of God and through water (the flood; see Gen 7.11).

  3.7 Jewish traditions spoke of two universal judgments, one by water (in the past), the other by fire (in the future). Fire is a common biblical image of judgment.

  3.8–10 A reply to the charge (v. 4) that the expectation of the Lord’s coming has been disproved by the delay.

  3.8 Ps 90.4, to which this verse alludes, was used in Jewish literature to deal with the problem of apparent delay in the fulfillment of God’s promises.

  3.10 The day of the Lord, a common biblical expression for the time of God’s final judgment. For its coming like a thief, see Mt 24.43–44; 1 Thess 5.2. For imagery of it, see Isa 34.4; Mk 13.25; Rev 6.13–14. The wicked and their deeds will be disclosed to God’s judicial scrutiny.

  3.11–16 Just as the opponents, who scoff at the prospect of divine judgment, live wickedly, so the readers, who hope for the new world of righteousness, should live righteously.

  3.12 As God defers the judgment to give time for repentance (v. 9), so God may hasten it (see Sir 36.10) if people repent.

  3.13 For new heavens and a new earth, see Isa 65.17; 66.22; Rev 21.1. Probably a renewal of this creation (not its replacement by another) is meant (as in Rom 8.21): the fire will purge it of evil, so that righteousness (personified) can at last find a home in it.

  3.15 God’s patience is salvation because delaying the judgment gives opportunity for repentance (see v. 9). Paul also treated the hope of the Lord’s coming as a motive for righteous living. The reference is too general to identify which Pauline Letters had been written to the churches addressed here.

  3.16 Ignorant, lit. “uninstructed.” Paul’s difficult sayings are open to misinterpretation only by those who have not gained adequate Christian understanding. Either the opponents claimed Paul’s teaching on freedom from the law (see, e.g., Rom 4.15; 5.20; 8.1–2; 1 Cor 6.12; 2 Cor 3.17) as support for their own view of freedom (see note on 2.19), or they held that his expectation of the Lord’s coming soon (see, e.g., Rom 13.11–12; 16.20; Phil 4.5; 1 Thess 4.15) had been disproved (see note on 3.4). The reference to Paul’s Letters alongside the other scriptures shows that they were already being treated as scripture, i.e., read in Christian worship along with the OT.

  The First Letter of JOHN

  1 | 2 | 3 | 4 | 5 |

  THOUGH IT IS GENERALLY REFERRED TO as a Letter, 1 John does not have the standard opening and closing formulas of a letter. It seems instead to be a kind of essay or homily written to deal with a specific problem.

  Author and Relation to Gospel of John

  THE LANGUAGE, STYLE, AND IDEAS of 1 John are clearly very similar to those of the Gospel According to John. Therefore, its author was long believed to be identical with the author of the Gospel, who was held to be the apostle John, the son of Zebedee. Though this identification of the Gospel’s author is no longer certain (see Introduction to the Gospel of John), it remains possible that the same author wrote both books. Differences in writing style and ideas have, however, led many to conclude that another author wrote 1 John. This person may be the elder who wrote 2 and 3 John, since 1 and 2 John are very similar in style and seem to address the same historical situation. At many points, 1 John seems to quote the words of the Fourth Gospel, or at least the tradition on which that Gospel is based. Thus it is likely that 1 John comes from the same early Christian community or “school” as the Gospel According to John, but from a later point in its history. The author may be speaking for a group who guarded the community’s traditions (1.1–5).

  Date and Place

  IF 1 JOHN WAS COMPOSED after the Gospel, it was probably written no earlier than around 100 CE, though an exact date cannot be determined. According to traditions dating from the second century, 1 John was written in Ephesus. Other places have been suggested, but no better evidence exists for them than for Ephesus.

  Historical Background

  FIRST JOHN SPEAKS OF CERTAIN PEOPLE who “went out from us,” whom it calls antichrists and liars who deny that Jesus is the Christ or that “Jesus Christ has come in the flesh” (2.18–27; 4.1–3). Such language suggests that 1 John was written to oppose a movement that departed from the community’s traditional beliefs about Jesus (2.24). We do not know exactly what these opponents believed and taught, though they probably claimed to be speaking under the influence of the Holy Spirit (4.1), perhaps believing that statements such as John 14.25–26; 16.12–13 were being fulfilled in them. Most scholars hold that the movement was a form of Docetism, the belief that Jesus Christ was a spiritual being who only “appeared” (Greek dokeo) to be human. The opponents of 1 John may have denied that the human Jesus was to be identified with the divine, spiritual Christ or that Jesus’ death had value for salvation.

  Message

  BY CONTRAST, 1 John urges its Christian readers to stay with what they have heard “from the beginning” (1.1). This means believing in the identity of the physical, human Jesus with the divine Son of God and in the saving value of his death. It also means keeping the commandment to love one another, an area in which the author probably considered the opponents lacking. 1 John repeatedly insists that one cannot truly believe in Jesus Christ without truly and selflessly loving other believers. It is this insistence that “God is love” (4.8) that has kept people interested in 1 John long after the circumstances in which it was written have passed into obscurity. [DAVID K. RENSBERGER, revised by HAROLD W. ATTRIDGE]

  1 John 1

  The Word of Life

  1We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life—2this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us—3we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. 4We are writing these things so that oura joy may be complete.

  God Is Light

  5This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. 6If we say that we have fellowshi
p with him while we are walking in darkness, we lie and do not do what is true; 7but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. 10If we say that we have not sinned, we make him a liar, and his word is not in us.

  next chapter

  * * *

  a Other ancient authorities read your

  1.1–4 The prologue resembles Jn 1.1–18, on which it is probably based. The author uses this familiar material to establish some important themes. One is Jesus Christ’s real humanity. Another is the admonition to be faithful to the tradition that the author represents, with its testimony about what has been revealed in Jesus. See also Introduction.

  1.1 What was from the beginning. See Jn 1.1, but here the phrase means not only the eternal Word, but also the word of life, the Christian proclamation that the author regards as having been embodied in Jesus and handed on since his time. See also 1 Jn 2.7, 13–14, 24; 3.11. Looked at and touched. The language emphasizes the physical reality of what the tradition proclaims. Cf. Jn 19.35; 20.27.

  1.2 Revealed. See 3.5, 8. Revelation is a key theme of the Gospel According to John. See Jn 1.18 as well as the various ways in which Jesus is revealed or made known (cf. Jn 1.31; 2.11). In the Gospel revelation takes place primarily through the event of the cross. See Jn 3.14–15. Eternal life. See 2.25; 3.14–15; 5.11–13, 20; Jn 3.15–16, 36; 5.24; 6.40, 47; 10.28; 11.25–26; 17.2–3; 20.31.

  1.3 1 John stresses that Jesus is Christ and God’s Son (see Introduction; 2.22; 3.23; 4.15; 5.1, 5; also Jn 20.31). Fellowship evokes the intimate relationship between God, Jesus, and believers promised by the gospel. Cf. Jn 14.23; 17.21.

  1.4 We are writing. See 2.1, 12–14, 21, 26; 5.13. That our joy may be complete. See Jn 3.29; 15.11; 16.24; 17.13; 2 Jn 12.

  1.5–2.11 A unit marked by light and darkness at both ends and containing six quotations from the author’s opponents (if we say, 1.6, 8, 10, on sin; whoever says, 2.4, 6, 9, on obedience and love).

  1.5 Message. See 3.11. God is light. Cf. 4.8. On light and darkness, see Jn 1.4–5; 8.12; 9.4–5; 12.46.

  1.6–7 Walking in darkness, walk in the light. See Jn 3.19–21; 8.12; 11.9–10; 12.35–36.

  1.6 See 2.4.

  1.7 On imitating Christ (or God), see 2.6; 3.3, 16; 4.11 (also Jn 13.15, 34; 15.10, 12). On Jesus’ blood, see 5.6–8; Jn 19.34.

  1.8–2.2 1 John maintains the possibility of sinlessness (3.4–10; 5.18) at least as an ideal but recognizes the reality of human sin and expresses the confidence that God forgives sin through Jesus (see also v. 7; 5.16–17). For the notion of Jesus’ sinlessness, cf. Heb 4.15.

  1.8 The truth is identical to God’s word (see v. 10; see also 2.4, 7; Jn 17.17).

  1.9 Confess. Admitting one’s sinfulness is a condition for forgiveness. It is unlikely that a formal penitential ritual was yet in place. Just, rendered righteous in 2.1, 29; 3.7.

  2.1 Advocate, used for the Holy Spirit in Jn 14.16, 26; 15.26; 16.7. On Christ as advocate, see Rom 8.34; Heb 7.25; 9.24.

  2.2 An atoning sacrifice cleanses from sin (4.10; see also Lev 16.16, 30; Rom 3.25; Heb 9.14). Sins of the whole world. See Jn 1.29.

  2.3 Know him. See 4.8. Commandments, in particular the commandment of love. See vv. 7–8; 3.22–24; 4.21; 5.2–3; Jn 13.34; 14.15, 21; 15.10, 12–17.

  2.4 Liar. See 1.6; 2.22; 4.20; also 1.10; 5.10.

  2.5 Love of God, love for God or love from God. Perfection. See 4.12, 17. The emphasis on the language of “perfection” may respond to concerns of the opponents. The author makes perfection contingent on love. For another treatment of the term, cf. Heb 5.9; 7.28; 10.14.

  2.6 Abide in him. On mutual abiding among God, Jesus, and Christians, see 2.24, 27–28; 3.6, 9, 15–17, 24; 4.13–16; 5.20; Jn 6.56; 10.38; 14.10–11, 17, 20, 23; 15.1–10; 17.21–23, 26.

  2.7 New commandment, old commandment. What is “new” on the lips of Jesus is now fixed tradition. See Jn 13.34; 2 Jn 5. Beginning…heard. See 1.1; 2.24; 3.11.

  2.8 True light. See Jn 1.5, 9.

  2.9–11 Love and hate are not just feelings, but deeds (3.15–18; 4.20). Brother or sister, a fellow Christian.

  2.11 Walks in the darkness. See note on 1.6–7.

  1 John 2

  Christ Our Advocate

  1My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; 2and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

  3Now by this we may be sure that we know him, if we obey his commandments. 4Whoever says, “I have come to know him,” but does not obey his commandments, is a liar, and in such a person the truth does not exist; 5but whoever obeys his word, truly in this person the love of God has reached perfection. By this we may be sure that we are in him: 6whoever says, “I abide in him,” ought to walk just as he walked.

  A New Commandment

  7Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning; the old commandment is the word that you have heard. 8Yet I am writing you a new commandment that is true in him and in you, becausea the darkness is passing away and the true light is already shining. 9Whoever says, “I am in the light,” while hating a brother or sister,b is still in the darkness. 10Whoever loves a brother or sisterc lives in the light, and in such a persond there is no cause for stumbling. 11But whoever hates another believere is in the darkness, walks in the darkness, and does not know the way to go, because the darkness has brought on blindness.

  12I am writing to you, little children,

  because your sins are forgiven on account of his name.

  13I am writing to you, fathers,

  because you know him who is from the beginning.

  I am writing to you, young people,

  because you have conquered the evil one.

  14I write to you, children,

  because you know the Father.

  I write to you, fathers,

  because you know him who is from the beginning.

  I write to you, young people,

  because you are strong

  and the word of God abides in you,

  and you have overcome the evil one.

  15Do not love the world or the things in the world. The love of the Father is not in those who love the world; 16for all that is in the world—the desire of the flesh, the desire of the eyes, the pride in riches—comes not from the Father but from the world. 17And the world and its desiref are passing away, but those who do the will of God live forever.

  Warning against Antichrists

  18Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour. 19They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But by going out they made it plain that none of them belongs to us. 20But you have been anointed by the Holy One, and all of you have knowledge.g 21I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth. 22Who is the liar but the one who denies that Jesus is the Christ?h This is the antichrist, the one who denies the Father and the Son. 23No one who denies the Son has the Father; everyone who confesses the Son has the Father also. 24Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father. 25And this is what he has promised us,i eternal life.

  26I write these things to you concerning those who would deceive you. 27As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not
a lie, and just as it has taught you, abide in him.j

  28And now, little children, abide in him, so that when he is revealed we may have confidence and not be put to shame before him at his coming.

  Children of God

  29If you know that he is righteous, you may be sure that everyone who does right has been born of him. 1See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. 2Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when hea is revealed, we will be like him, for we will see him as he is. 3And all who have this hope in him purify themselves, just as he is pure.

  next chapter

  * * *

  a Or that

  b Gk hating a brother

  c Gk loves a brother

  d Or in it

  e Gk hates a brother

  f Or the desire for it

  g Other ancient authorities read you know all things

  h Or the Messiah

  i Other ancient authorities read you

  j Or it

  2.12–14 The author writes to build on the readers’ strengths. Note the careful, rhythmic structure.

  2.12 Little children, the readers as a whole (see vv. 1, 18).

  2.13 Fathers and young people may mean particular groups. From the beginning. See note on 1.1. Conquered, rendered overcome in v. 14 (see also 4.4; 5.4–5; Jn 16.33; Rev 2.7, 11). Evil one, i.e., the devil (see note on 3.12).

  2.14 Abides in you. See note on 2.6. Overcome. See note on 2.13.

  2.15–17 1 John aligns the world with the devil and against God (4.4–6; 5.4–5, 19) more than other NT writings, even John (cf. Jn 1.10; 3.16–17; 6.51; 8.12; 12.31; 14.30–31; 15.18–19; 16.8–11; 17.13–18).