The Johannine Letters 1–3 John1 Introduction First, second, and third John are referred to as the Johannine Letters. In these letters, the Apostle John communicates to churches with clarity during a time of confusion, emphasizing themes like truth, love, obedience, and confidence in Christ. It is likely that 1 John is relatively familiar to most Christians, while the other two letters are largely neglected. The first letter is particularly favored because of the comfort and assurance it provides to troubled Christians. In this study, we will examine all three letters, though the majority of our study will focus on the first because it contains considerably more material than the following letters, and because those letters likely served as cover letters introducing the first epistle. However, we will still carefully study the latter two letters because they carry on important theological themes that are readily applicable to us today. As we discussed in our Bible Class on biblical interpretation (hermeneutics) last year at this time (Spring 2019) there are three important elements to biblical interpretation: history, literature, and theology.2 Before we begin working through these elements at the micro-level in the examination of individual units of these letters, it is important to begin with a foundational understanding of the historical background to these letters, the literary plan, and the theological themes running throughout. History 1 Scripture quotations are from the Christian Standard Bible (2020 Text Edition; available for free in the App store or online at www.read.csbible.com) unless otherwise noted. 2 Andreas J. Köstenberger and Richard D. Patterson, Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology (Grand Rapids: Kregel, 2011), 80-81. The historical background includes matters pertaining to (1) authorship, (2) date of writing, (3) provenance, meaning the location of writing, (4) recipients, meaning the intended audience, and (5) the occasion or purpose of writing. Author Conservative theologians maintain early church tradition that the author of the three epistles is John, the son of Zebedee, the apostle of Jesus Christ (and the author of Revelation and the Gospel bearing his name). However, there is considerable debate regarding the authorship of these letters (and the Gospel and Revelation). Some of the debate arises because none of the letters specifically state that they are from John. Alternative proposals include an unknown elder in what has been called the Johannine community, a follower of the apostle John, or a legendary figure titled John the Elder in Asia minor.3 The particulars of the debate about authorship are outside the scope of our study, but it is important to note that no external or internal evidence has definitively shown that that the Apostle John is not the author. In this study we will operate with the understanding that the Apostle John authored these three letters, as well as the Gospel of John and the book of Revelation.4 Identifying the author, when possible, is important because one of the main goals in biblical interpretation is understanding the message that the author intended his readers to 3 Andreas J. Köstenberger, L. Scott Kellum, Charles L. Quarles, The Cradle, The Cross, and The Crown, 2nd ed. (Nashville: B&H Academic, 2016), 898. 4 For the authorship of the Gospel of John, see Köstenberger, Kellum, and Quarles, The Cradle, The Cross, and The Crown, 351-354. For more on the authorship of the Johannine Letters, see Köstenberger, Kellum, and Quarles, The Cradle, The Cross, and The Crown, 896- 904. For the authorship of the book of Revelation, see Köstenberger, Kellum, and Quarles, The Cradle, The Cross, and The Crown, 351-354929-933. 2 understand (authorial intent).5 We are operating with the understanding that these letters are inspired, such that as we arrive at John’s intended message, we also hear God’s intended message. As such, we must read the Johannine Letters as part of a larger corpus (all of John’s writings) and as a contributing part of the inspired Scriptures (the Old and New Testaments). Throughout, we will seek to understand what John communicates in these letters with reference to his other writings and with reference to the rest of the Bible (this is referred to as reading canonically) and at times with reference to how these writings have been understood throughout church history (this is referred to as the Theological Interpretation of Scripture). Date and Provenance6 Ancient historians record that John lived in Asia Minor (modern day Turkey), apparently sometime following the Jewish rebellion in the year 66. The historian Eusebius reports that the “apostles and disciples of our Savior, were scattered over the whole world” and that John was in Asia where, “after continuing for some time, he died at Ephesus” (Eccl. Hist. 3.1.1).7 According 5 For a defense and further explanation of authorial intent as the goal of biblical interpretation, see Robert H. Stein, A Basic Guide to Interpreting the Bible: Playing by the Rules, 2nd ed. Grand Rapids: Baker Academic, 5-29; Köstenberger and Patterson, Invitation to Biblical Interpretation, 57-78; Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 4th ed. (Grand Rapids: Zondervan, 2014), 21-35; Bryan H. Cribb and Channing L. Crisler, The Bible Toolbox (Nashville: B&H Academic, 2019), 55-56; J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, 2nd ed. (Grand Rapids: Zondervan, 2005); E. D. Hirsch, Jr. Validity in Interpretation (London: Yale University Press, 1967), 1-23; Kevin J. Vanhoozer, Is There Meaning in This Text: The Bible, The Reader, and the Mortality of Literary Knowledge (Grand Rapids: Zondervan, 1998), 201-280. 6 Provenance is a term used for the location of the letter’s origin. 7 Eusebius, Ecclesiastical History: Complete and Unabridged, trans. C. F. Cruse (Peabody, MA: 1998), 67. 3 to Irenaeus (Against Heresies 3.1.1) John ministered in Ephesus for some time and, without evidence to the contrary, it can be assumed that John wrote his letters in that city. The letters were most likely written after the Gospel of John (mid-80s) because the letters seem to assume that the content of John’s Gospel was already known (e.g. 1 John 2:7-8 refers to a “new commandment” without explanation. Cf. John 13:34-35). References like this one, along with the possibility that the letters were written to correct misunderstandings or misinterpretations indicate that the letters were indeed written sometime after the Gospel. If John died around the turn of the century, factoring his exile to Patmos (Revelation 1:9), the letters can reasonably be dated somewhere in the early to mid-90s.8 Figure 1 Asia Minor 8 Köstenberger, Kellum, and Quarles, The Cradle, The Cross, and The Crown, 904-905. 4 Destination/Recipients John’s close relationship with his audience is indicated by the way the familial terms with which he addresses them (1 John 2:12-14). However, 1 John appears to have been intended to reach as many believers as possible, which explains the lack of references to specific names, places, or events. The general nature of the letter allows for a broad reception. Most likely, “1 John was a circular letter sent to predominantly Gentile churches in and around Ephesus.”9 However, the author’s own Jewish background in combination with the likelihood of the inclusion of ethnic Jews who also left Palestine following the Jewish revolts (A.D. 66) and the destruction of the temple (A.D. 70) allows for issues addressed in John’s Gospel to resurface in his letters. Unlike 1 John, 2 and 3 John are personal letters.10 2 John is addressed to “the elect lady and her children” (v. 1) which most likely refers to a local church or several local churches. 3 John is directed to a certain Gaius who is identified as the author’s friend (lit. “the beloved”; tō agapētō/τῷ ἀγαπητῷ; v. 1). We know nothing else about him but can assume that he was a recognized leader in one of the churches. Occasion and Purpose Identifying the purpose of writing is important for the interpretation of the letters because it frames the way that the entire book is read. In the Johannine letters, the primary debate about the purpose of the letter relates to the presence of the false teachers (1 John 2:18-19). Different theories about the reason John writes these letters lead to varying conclusion about the major theological themes, the tone of the letter, and how to respond to the truths contained in it. For 9 Köstenberger, Kellum, and Quarles, The Cradle, The Cross, and The Crown, 905. 10 Ibid. 5 example, if one concludes that John’s primary purpose in writing is to defend against false teaching (polemical), the letter will be read as more aggressive an analytical. If one concludes that John’s primary purpose is to shepherd a congregation (pastoral) that has been drastically impacted by false teaching, the letter will be interpreted with overtones of reassurance. Equally important is the identification of the successionist/false teachers mentioned above. Generally, five suggestions have been made about the opponents, identifying them as: 1) Gnostics, 2) Docetists, 3) Cerinthians, 4) those who downplayed the significance of Jesus’ death, and 5) Jewish/Judaizing opponents.11 Whether John is writing a polemic against them or trying to pastoral engage a hurting congregation with the salve of truth, the theology set forward can be skewed or enhanced by whatever however the false teachers are identified.