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LESSON 15 • The Letters of John
“That You Might Believe and Have Life In His Name” (John 20:31)
Preparation for New Testament Survey, May 21, 2006
The Letters of John
INTRODUCTION
Throughout the history of man, God has always dwelt among his people. God walked with Adam and Eve in the Garden of Eden. He instructed Moses to build a tabernacle to provide a place to come into the presence of the Lord.For the same reason, he later had Solomon build the temple inJerusalem once they were settled.
All that was good, but not enough. So “when the time had fully come, God sent his Son” (Gal. 4:4). The Apostle John was well-aware of God’s proven commitment to dwell among his people. In his gospel account, he stated:
The Word became flesh, and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. - John 1:14
Though never mentioned by name, the three letters attributed to John (who in the 2nd and 3rd letters refers to himself merely as “the elder”) emerge from a context of conflict and provide a window into his appreciation of Christ and of our calling as “children of God.”
In regard to the conflict going on at the time, in 3rd John the dispute appears at first reading to be purely a political one between rival leaders. In 2nd John, the conflict seems connected to the issue of proper teaching. In 1st John, doctrinal and moral conflicts dominate his writing. In all cases, the conflict appears to be one generated from within rather than from without.
Some things don’t change. You would think that as Christians our greater conflicts would be with those in the world. From reading these letters, it is hard to know precisely what are the doctrinal issues causing the separation. Similarly, the squabbles we often see in the church today are not over doctrinal differences, rather over prideful egos. Sad to say, one of the fundamental points of John’s letters is a chastisement that such differences reveal the distance between us and Jesus Christ.
MONDAY
These three letters were probably sent at the same time to the same destination. It is most likely that 3rd John was a letter of recommendation from “the elder” to Gaius, certifying that the carrier of the other two letters, Demetrius, would be accepted. Some suggest 2nd John was intended to be read to the entire assembly as an introduction and cover letter for 1st John (which is closer in nature to a sermon than a letter).
Central to John’s theme through each of the letters is the necessity for believers to (1) understand and value the significance of the person and redemptive work of Jesus Christ; and (2) be transformed as children of God and thus recognized for their love for one another.
It is in this context that we understand the seriousness of holding to a pure “antichrist” position which denies Jesus as the Christ (1 John 2:22). It is interesting that John is the only one of the New Testament writers who uses the Greek word, antichristos (2:18, 22; 2 Jn. 7) and in a broad sense, this refers to those whose actions are opposed to the interests and teachings of Christ.
But beyond that, John articulates the seriousness of not adhering to the relational demands of our new life in Christ evidenced by the fact that (1) some were withholding hospitality from others; and (2) there existed a rivalry among some as they made power moves to claim leadership. These issues too challenged the very identity and existence of the church.
Of all the apostles of the Lord, it is not surprising that John, “the disciple whom Jesus loved” would be the one who would highlight the importance of living in community and living in peace and harmony with one another in love. Without question, this is the most important message of all of John’s writings!
TUESDAY
We find in 1st John many of the Gospel’s major symbolic themes: the distinction between light and darkness (1:5; 2:8-10), truth and falsehood (1:6; 2:4, 21, 27; 3:19; 4:6, 20: 5:7), the community and “the world” (2:15, 3:1, 13: 4:3, 4-5; 5:19), and life and death (1:2; 3:14-15; 5:11, 13).
It is no coincidence that John begins his first epistle by reminiscing on his close association with the Son of God. But John understood that when Jesus ascended back to the Father, God had made provisions for man by supplying the Holy Spirit (parakletos), who would lead and guide us from inside our heart and soul.
John was overwhelmed with his understanding of this anointing (chrisma) from the Holy One that would enter into our life and convict us “of sin and righteousness and judgment to come” (Jn. 16:8).
There is a strong indication in this first letter that a part of this “anointing” is a conviction of our sinful attitudes and behaviors. The good news related to this is found in 1 Jn. 2:9 where John says, “If we confess our sin, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”
Being a close protégé of Jesus, this mention of an “anointing of the Holy One” reveals a tenderness and joy that John cherished as he considered “fellowship with the Light.”
The main thesis in this letter is that “God is light” (1:5-7), John outlines four practical conditions whereby believers may practice and test their own spiritual commitment:
* By renouncing sin (1:8-2:2);
* By being obedient (2:3-11);
* By rejecting worldliness (2:12-17);
By keeping the faith (2:18-29).
WEDNESDAY
For the remnant community, the truth cannot just remain simply the abstract confession of Jesus as Son of God come in the flesh, as important as that is (2:22-23; 3:23; 4:2-3, 14: 5:1, 10-11, 20). This confession must be translated into appropriate behavior. This means a real and effectual love, which is in contrast to the hatred characteristic of the world (2:15; 3:1, 13; 4:3-5; 5:13, 19) and those false brethren who have joined its pattern (2:9-10; 3:14-15; 4:20). John’s use of Cain as an example seems severe but makes a strong point - he murdered his brother simply because “his own deeds were evil and his brother’s righteous” (3:12-13; Gen. 4:8-16). The members of God’s community (the church) must “perfect” their love by removing the defensiveness that comes from fear and by opening their hearts to each other in care (2:5; 4:12, 17-18).
If we fail to live by these convictions, do we harm the name of Christ?
2nd John contains less than 300 Greek words and was likely written on a single sheet of papyrus. It was carried by Demetrius as a note from “the elder” to Gaius’ community (he calls “the chosen lady and her children”). Tradition holds that John spent his later years in Ephesus. At more than 80 years of age, he was probably the oldest and most respected Christian leader in the province – therefore appropriately named “the elder.”
It was written to warn its members against the dangerous influence of persons who had radically departed from the “teachings of Christ.”
The letter raises some striking questions which are of lasting importance for Christian faith and practice:
* The validity of religious experience;
* The meaning of love;
* The nature of Christian assurance;
The proper attitude toward those whose convictions are radically different from your own.
THURSDAY
This whole letter leads up to vv. 10-11 where John establishes prohibitions against offering hospitality to traveling missionaries who have a known reputation of being a “deceiver.”
The establishment and consolidation of the Roman Empire made travel throughout the inhabited world much easier and safer than it had ever been before. And people traveled. The inns that existed were no place for respectable people. As a result, it was natural for Christian people to provide hospitality for other Christians who were traveling (Acts 16:15; Rom. 12:13; 1 Tim. 3:2; 5:3-10; Heb. 13:2; 1 Pet. 4:8-10).
To bid someone “Godspeed” implied housing someone, providing a base for him, and giving your blessing to his mission. By not welcoming false teachers into their homes, this would curb their influence and keep the church from being contaminated by the error they taught.
This letter cannot properly be called a polemic writing, for it is not addressed to those who were causing the trouble. Rather, it is a pastoral letter directed to those Christians who had remained faithful, in order to anchor their faith and reinforce their loyalty during this period of crisis.
John used the word “truth” four times in the brief salutation (vv. 1-3), so it is an important word. This truth is not only an objective revelation from the Father, but also a subjective experience in our personal lives. We cannot only “know” the truth, but we can “love in the truth” and live “for the sake of truth.”
What does God’s command to “walk in the truth” mean?
John then makes an appeal in vv. 5-6 for the “dear lady” to love one another. This was not a new command (Lev.19:18, 34), but with the coming of God’s Son to earth, this command was new in emphasis and in example. It is impossible to divorce our relationship with God from our relationship with one another. This is the basis of Christian living (see Rom.13:8-10).
FRIDAY
From this word of encouragement, John then turned to opposing error. The word “deceiver” implies much more than teaching false doctrine. It also includes leading people into wrong living. John has already made it clear that “truth” and “life” go together.
These deceivers were spreading a serious doctrinal error – they did not acknowledge that Jesus Christ had come in the flesh (v. 7; 1 Jn. 4:2). The Christian faith stands or falls on the doctrine of the deity of Jesus Christ. John’s attack was on those who struck at the heart of Christian belief, not at those who may have happened to differ with him on theological points of lesser importance.
3rd John is a genuine personal letter and provides us with the only specific names in this dispute: Gaius, Demetrius, and Diotrephes (their names which all reflect a very Gentile component to the reading audience).
The elder is pleased that Gaius is prospering, and above all that his emissaries have testified to the fact that Gaius “walks in the truth” (v. 3). The hospitality of Gaius and his household is all the more important for the elder, since neither his letters nor his emissaries are being accepted by another church leader, Diotrephes. His bid for power is exemplified by his refusal to accept those sent by John. What is more, he expels from the assembly those who do accept them (v. 10).
Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. - 3 John 11
© 2006, Pleasant Valley Church of Christ
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