Inductive Study of 1 John

In order to imagine how real the crisis of faith was for the little flock to which 1 John was written, consider this crisis that gripped a contemporary church.

Lay leaders in this Spirit-filled church became convinced that God had told them He would heal Ruth, a member in the advanced stages of cancer. These leaders initiated prayer for Ruth at each service, with the pastor and whole church participating. But instead of getting better, Ruth worsened and finally died. The church grieved and looked for ways to explain how the lay leaders could have heard from God, yet Ruth still died.

The pastor refused to blame God or anybody and challenged the church to continue in the faith that expresses itself through love (Gal. 5:6). Unfortunately the lay leaders kept insisting that the only reason Ruth had died was simple faithlessness in the church. Their simple, black-and-white view attracted others, and within two months of the funeral, about half the membership joined the lay leaders in starting a new church down the road.

Discouraged, the pastor resigned, leaving behind an unsettled little flock, troubled by nagging questions: What if the group that left is right and we’re wrong? If we didn’t have enough faith for our sister to be healed, how do we know that we have enough faith to be saved? How can we know that we are living by faith? How can we know if we’re doing and being what God wants us to be and do as His church?

Although the specific reasons were different, the church to which 1 John was sent found itself reeling after a number of its people had broken fellowship and left. The members remaining were discouraged, wounded, grieving in the wake of the defection of those they had loved. The whole of 1 John is written to a broken people to encourage them in the faith and life the apostle John had delivered to them and to protect them from heresies and false loyalties.

Read and study the chart below. Then complete a quick reading of 1 John. Look for repeated words, recurring themes, and statements which reveal John’s purpose for writing. When you have finished, add your findings to the chart.

Because these forerunners of Gnosticism believed spirit was good and matter was evil, they found the incarnation of Christ insignificant or denied it altogether. Like later Gnostics, some may have claimed that "the Christ" descended upon Jesus after His baptism and left Him before His death, since to their thinking true God could not indwell an evil flesh-and-blood body. This error led its proponents to a self-centered life and a distorted ethic of unbridled licentiousness, false perfectionism, or an indifference to sin.

In 1 John 1:1–2:27, the apostle John assures believers by setting guidelines for enjoying fellowship in the truth. He shows that one must: believe the eyewitness account of the incarnation and ministry of Jesus (1:1–4), walk in the light (1:5–2:11), stop loving the world (2:12–17), and reject antichrists (2:18–27).

John opens his epistle by calling his readers to the foundation of Christian faith and life. He explains the weight and necessity of strict adherence to the apostolic witness concerning Jesus. His statements here become the springboard for the entire epistle, since Christian conduct, love, and assurance of salvation all find their root in sound Christian belief concerning Jesus Christ.

Read 1:1–4. (Note: The main verb for verse 1 does not occur until verse 3. If you think of verse 2 as a parenthesis, it will make understanding easier.)

Because John uses personal sensory experience to explain "the Word of life," we know that "that which was from the beginning" does not refer primarily to creation or eternity past but to what has been personally perceived and reported. Read the following verses to see how "from the beginning" has been used elsewhere in 1 John. (1:1, 7; 2:24; 3:11)

Who is John including in "we"? The apostles of whom he is the last living witness? Those who hold apostolic faith? His own churches? True Christians? Why so? (1:1–4)

What sensory experiences describe what John has known and understood concerning Jesus and the gospel? How would these prove that Jesus Christ was true flesh-and-blood? That his message concerning Jesus is not speculation or theory? (1:1, 3)

How is the relationship between the Father and Jesus described? What does this say about Jesus’ deity? (1:2, 3)

What three things will be forfeited (in terms of the temporal and eternal) if one does not believe the apostolic witness concerning Jesus? (1:3, 4)

Fellowship (1:3, 6, 7), (koino¯nia, Strong’s #2842) is "close association, partnership, unity, participation with."

How important is Jesus’ deity and humanity? What difference would it make if Jesus were not fully human? Not fully God?

In a glorious passage fundamental to Christian doctrine, John presents the first test of true fellowship: walking in the light. This walk involves ridding life of pretense (1:5–7), believing the truth about sin, self, and Jesus (1:8–2:2), and obeying His commands (2:3–11).

What does John mean here by "light" and "darkness"? What fundamental understanding must one have about God in order to truly walk in light? (1:5)

What pretense will keep one from both fellowship with God and others? How does John’s statement corroborate Proverb’s life-wisdom? (1:5, 6; Prov. 28:13)

Not only are false teachers deceived about their fellowship, they haven’t believed the truth about themselves and their own sin nature. What is John’s answer for those who think they have no sin principle or sinful character with which to contend? What two actions will our faithful, righteous God perform? (1:8, 9)

How does John answer false teachers’ claims about sinless perfection? What is his desire for every Christian and the reality of life in this world? (1:10–2:2)

Our Advocate—Jesus Christ the righteous (2:1, 2): In secular Greek, "advocate" (parakle¯tos, Strong’s #3875) denotes an attorney who represents one in court. In the New Testament, it indicates one called to the Christian’s side as comforter, intercessor, legal advocate. In John’s Gospel, it is used of the Holy Spirit, who is another parakle¯tos like Jesus. Here, it speaks of Jesus, who stands with us at the heavenly bar of justice and presents His own righteousness on our behalf. Jesus becomes our "propitiation" (hilasmos, Strong’s #2434), the blood sacrifice of mercy which settles the account with God. (See Rom. 3:25, Is. 53:4, 5, 10, 11.)

John shows the honest life of humble confession of sins to be a primary test of fellowship. What additional test does he set? (2:3, 4)

What two things does obedience prove? What two outward expressions does it take? (2:5, 6, 10)

What are the "commandments" (2:3, 4) and the one "command" which is both old and new? (2:3, 4, 7, 8)

Surely "commandments" are the whole word of faith and life concerning Jesus as set forth in Scripture and apostolic teaching. The "old commandment" (2:7) which has been a part of John’s teaching from the beginning has to do with living as Jesus lived (2:6) and loving fellow believers (2:10). This "new command" was made a reality in Jesus and is increasingly true of John’s readers (2:8). Read about the "new command" of love in John 13:34, 35 and the new standard of selfless, serving love demonstrated in John 13:1–11 and explained in John 13:12–17.

What is the best way to keep from causing a fellow believer to stumble? (2:10)

John has just taught clearly about sin and exhorted about love-motivated obedience and service. He has presented tests which prove the genuineness of fellowship with God. Now he calls attention to the true life of God demonstrated among them and warns believers to reject the counterfeits of the world and its antichrists.

What marks of genuine fellowship with God are seen in the churches to whom John writes? What is true of all? True of some? (2:12–14)

What encouragement (and warning) might be inherent in John’s mention of three stages of spiritual development? (2:13)

What three major enticements does Satan use to lure people into his "world"? Give a practical example of each. How might knowing these facts keep heart, mind, and body clear of evil entrapments? (2:16)

Why is this trio mentioned in the context of encouraging genuine believers and combating false teaching? How are these three elements seen in the lies of the false teachers? (1:6, 8, 10; 2:4, 9, 16)

Whom is John specifically indicting, and how would you account for his use of a term of affection with this statement? To what attitude and action does the rising presence of antichrists call all Christians? (2:18)

Antichrists and the Antichrist: "Anti" means "instead of" or "in opposition to" and describes the quality and effect of a false teacher’s life and doctrine. The path of the Antichrist is prepared by a great "falling away" from the truth concerning Jesus Christ—His person and the way of salvation and life. The final Antichrist will set up his political rule in opposition to everything truly Christian (see 2 Thess. 2:3, 4; Dan. 7:25).

What two additional tests does John present to distinguish between antichrists and genuine believers? (2:19, 22, 23)

What discernment and understanding does even the youngest Christian possess by the Holy Spirit? (2:20, 21, 24)

In what does he not need the help of a teacher now? (2:26, 27; Eph. 4:11–16)

The three children scurried to stand by the door as they heard their father’s car enter the driveway. They giggled and then quieted themselves as they heard his key turn in the lock. They knew that they had completed all their chores just as Dad had told them. Not once had they gotten into a fight. They hadn’t scrimped on effort either! They had even done some extra things.

As Dad accompanied them from room to room, each child showed him what had been done. With confidence, they opened the closet doors and waited as Dad looked under each bed. When the inspection was completed, they held their breath as the final verdict was given: "Excellent job, kids! You’ve earned your reward!" The children rushed to their father, hugged him, and congratulated one another in a great tangle of joy.

How each of us would like to participate in a similar scene in heaven some day! John says that we can be confident at Christ’s return if we live to please Him today. And we can be confident today in our family identity (2:28–3:3), our righteous lifestyle (3:4–10), our love for one another (3:11–23), and our discernment of truth and error (3:24–4:6).

In the last passage, John presented the idea of fellowship in the truth. Now he states that we should "continue in Him." John shows that fellowship with God should also express itself in sonship and family likeness.

What three things can we expect because of our heavenly parentage and our family likeness?

The prospect of being changed into Christ’s likeness is glorious. But how is what we perceive, know, and continue to behold in Him today important in the transformation process? What part does the hope of His return play? (2:29; 3:2, 3; see also 2 Cor. 3:18)

For any tempted to think that sin in a Christian’s life is not a serious matter, John clearly spells out the nature of sin and righteousness. He shows that what we do portrays our loyalty and birth (or lack of it). John places the works of righteousness next to the works of the devil so the contrast is immediately evident.

John does not stop with an identification of the heinous nature of sin. In order to live a holy life, a Christian must not only recognize the wickedness of sin, but understand and appropriate the tremendous work of Christ.

In 3:5, John reminds his readers of a fundamental truth which they have known all along. What does he show to be the purpose and power of Christ’s first appearing?

Take away our sins (3:5): "Take away" (airo¯, Strong’s #142) means "to lift, remove, bear away, or carry off," and reflects the Passover lamb imagery of John 1:29. This act is more than forgiveness in which the penalty of sin is removed (see 3:6a). This once-and-for-all sacrifice has continuing effectiveness because of the present and continual purity of Jesus.¹

In light of 1:8, 10, what is John saying in 3:6a about the effect of Christ’s work upon the Christian’s life? How is that confirmed by 3:7? (1:8, 10; 3:6a, 7)

Destroy the works of the devil (3:8): The destruction described here is not annihilation, since it is evident that sin continues to exist in the world. "To destroy" (luo¯, Strong’s #3089) means "to loose, undo, untie, dissolve." Jesus released His children from the bondage and destruction of sin. He, in a sense, cut the knot of evil with which the devil had ensnared us so that the devil’s works no longer cling to us.²

OVERCOMING SIN HABITS

Since Jesus has cut the knot and loosed the bands of sin (3:8), the Christian does not have to remain captive to any sin-habit. Yet, like Lazarus risen to new life, one may have to unwrap the graveclothes of sin. Repeatedly yielding to wrong thinking and action creates a "sin-path" which becomes so ingrained that it is followed unconsciously. In its place, one must build a "wall of righteousness" against sin. This wall is intentionally built in the mind and actions by planned strategy:

1. Judge the sin. Both the motive for sinning and the character of sin must be seen for what they are. Confess rebellion to God’s will. Admit the destructiveness of sin (John 10:10). Hate the sin and the fact that it hinders witness and growth in godliness. Analyze and be alert to conditions which facilitate sinning.

2. Submit to God. Do a topical Scripture study of the sin and the righteous way. Fully surrender to truth and the Spirit of God. Acknowledge and appreciate your resources in Him (1 John 3:5, 8b, 9).

3. Make yourself accountable. When dealing with ingrained sin, securing a mature Christian as coach, discipler, or counselor is wise. He/she can help one talk through offensive and defensive strategies and evaluate progress as well as form a prayer shield.

4. Use a Word-sword. The written Word of God was Jesus’ weapon against temptation, and it is ours (Luke 4:1–13; Eph. 6:10–18). When enticed to sin, raise the shield of faith with a resounding "No!" and an affirmation from Scripture (1 John 3:8b; 4:4; 5:4a, 12a). Then pierce the heart of the matter with a Word-sword. This "sword" may be a verse addressing the specific sin or something as simple as: "You shall worship the Lord your God, and Him only you shall serve" (Luke 4:8).

5. Build a wall. Continue until the sin-pattern is fully eradicated. Know that every successful battle is a brick laid at the entrance to the sin-path. As the wall of righteousness is built brick by brick, the sin-path begins to fade and the new path taken becomes habitual and automatic. The resulting "wall of righteousness" becomes a memorial and testimony of God’s mighty works.

What permanent provision is given Christians to constantly resist sin and produce the righteous life? When is this provision received? (3:9)

Seed (3:9): Something of the very life and nature of God is communicated to the child of God in the new birth. This "seed" (sperma, Strong’s #4690) remains and continues to display itself. That is why it is unnatural for Christians to sin, and a continuing pattern of sin is a strange anomaly which contradicts the claim of a born-again experience.

In this passage, John looks at the test of love again. Earlier, he spoke of love in terms of fellowship and light and darkness (2:7–11). Now, John focuses on the aspect of relationship and life and death. As he contrasted righteousness and unrighteousness (3:4–10), he now contrasts love and hate, revealing their ultimate expressions and source. He shows how Christians can be confident in their love for one another.

What does "from the beginning" suggest about the importance of the love command? How does loving compare to practicing righteousness? (3:10b, 11)

John gives three examples of "non-love" which exist in the realm of death. What is the extreme opposite of loving one another? Who is its model? What is its affiliation (source) and motive? (3:12)

As the first murderer, Cain becomes an archetype of all murderers. Yet he also is an archetype of the false worshiper. Read the account of Cain’s feigned worship and his murder of his brother in Genesis 4:1–16.

"Not only are we our brother’s keeper, we are held accountable for our treatment of and our ways of relating to our brothers (natural and spiritual). For Cain’s sins against his brother, God curses him throughout the earth, takes away his ability to farm, and sentences him to life as a fugitive and a vagabond. This clearly indicates that unbrotherliness destines one to fruitlessness and frustration of purpose."³

The second level of "non-love" is hate. For whom is hating Christians an expected and typical action? Why? (3:12b, 13)

How is hate murder? How does hate differ from actual murder? Is there a moral, spiritual difference? How so? (3:15; see Matt. 5:21–28)

The third level of "non-love" is described in 3:14. In what realm does a Christian live who neglects love for fellow Christians?

John describes Christian love in terms of divine love and active love. What is the ultimate standard and archetype of Christian love? (3:16; see John 3:16; Phil. 2:4–8)

What is love’s attitude and personal expression in the Christian life? Its false expression? How do you know if you qualify to be the person to meet a particular need? (3:17, 18; see also James 2:14–16)

What result can be expected from love which truly yields its compassion and resources to God and His people? (3:19, 21)

Grieving people shaken by a traumatic event like that of John’s community or persons who tend toward introspection often have an "overactive" conscience which may lead to condemnation. A sense of condemnation will squelch joy and keep one from approaching God with boldness (3:20). Thus, it is important to know the difference between unhealthy self-condemnation and the Holy Spirit’s healing conviction. God is well able to discern sin. The conviction of the Holy Spirit is clear and specific (Matt. 5:23, 24). It points one to confession of particular, known sins, and leads one to cleansing and renewed, revitalized relationship with God. Condemnation or false guilt is a nebulous cloud which shrouds the heart and mind with doubt, shame, and fear. It does not point to a specific sin—a doing of something wrong—which can be corrected; rather it yields a sense of being something wrong, bad, worthless, or hopeless. God’s word in Romans 8 clearly disallows such condemnation (Rom. 8:29–39).

What is the heart motive, the foundation, and the by-product of proactive Christian love? (3:22, 23)

John shows how to assure the heart that actions toward fellow believers spring from the truth concerning Jesus and true relationship to Him. But how is one assured of one’s own confession in the face of false prophets and their deceiving prophecies?

The Christian has rich resources to assure that he or she does not have to be deceived by a false prophet. What do we possess in terms of: (1) doctrine, (2) discernment, and (3) communion/fellowship which will help detect the presence of a false prophet? Verify a true prophet and true prophecy? (4:2–6)

Prophecy which Qualifies: "Since the heart of true prophecy is Christ Himself (Rev. 19:10), the word ‘prophecy’ not only defines the Bible, but confines all prophesying that claims to be true. This text shows that John distinguished the spirit of truth and error by whether the sinless glory and saviorhood of our Lord Jesus Christ was the focus.

"We should be cautious regarding groups or individuals who claim a Christian foundation: What place is Jesus Himself given? We should also reject any prophesying that preoccupies itself with mystical ideas or secondary issues. All true prophecy rests in and upon Christ, the Foundation."⁴ The Holy Spirit—Who Himself witnesses concerning Jesus—is greater than Satan or error and will aid the believer in discerning and overcoming deceiving prophets (3:24; 4:4; John 16:13, 14).

These lines open a poem written by Elizabeth Barrett Browning to express the deep passion and intensity of romantic love. But we would do well to turn them toward our Lord and our fellow Christians and ask: "How do I love thee?" and then evaluate our love.

The apostle John, often labeled "the apostle of love," spends much time on the subject. Here, John deals with love for the third and final time in his epistle. It is easy to pass over the 4:7–5:4 passage on love without getting the full impact of what John is saying. Believers today can become so familiar with "God is Love" and "Love one another" that their ears are deaf to the message in the simple words. John declares that love is not only possible among Christians, but an absolute necessity. In 1 John 4:7–5:4, John presents manifesting the love of God as a test of authentic knowledge of God. The text shows that in order to truly love, we must do three things: first, know God’s love revealed in His Son (4:7–11); second, let His love be matured in us (4:12–21); and third, demonstrate our love for God (5:1–4).

Read 4:7–11 from more than one translation. The passage shows the foundation upon which real love is established and the pattern and source from which true love flows.

The God-kind of Love (4:7): Agape¯ (Strong’s #26), a noun rarely found outside the New Testament, has a specialized meaning within Christianity. Agape¯ ("love") describes an active, self-giving love which, in goal and action, consistently seeks the highest good of another. Unlike other kinds of love, agape¯ is not based on the high value of the person to whom it is given or upon any hope of reciprocation. Agape¯ is an act of the will rather than the emotions. This love unconditionally and generously elects to set its love upon persons for their sake and benefit without demanding a return and in spite of a person’s worth, attractiveness, present condition, previous actions, or consequential response.²

Since love is "of God" (of His Person and from Him), what two things does "doing agape¯" prove?

Conversely, what does not loving prove? Why are loving and not loving sure evidences of new birth or the lack of it? (4:7, 8)

Earlier John stated "God is light"; now he states that "God is love" (1:5; 4:8, 16). In doing so, John describes the essential nature of God. God’s essence—what He is—is holiness and love. This is true of all members of the Godhead, Father, Son, and Holy Spirit. Christian doctrine describes God’s essential nature of love as:

The essential nature of God (love) cannot be known apart from His self-disclosing acts.³

One cannot see the essence of love, but one can see the doing/action of love. How was God’s love revealed and plainly demonstrated? (4:9)

Propitiation (4:10): The atoning death of Jesus on the Cross became the "propitiation" (hilasmos, Strong’s #2434), the substitutionary, mercy-sacrifice of God for our sins. As sinless Lamb, Jesus bore the wrath of God and became a covering for humanity’s sin. Through Jesus’ propitiation, reconciliation with God was made possible.⁴

How is God’s essential nature of love and holiness displayed in His purposes? (Your answer above; 4:9, 10)

Read the definition of true agape¯ again. Why could agape¯ not be defined or described by our love for God? (4:10)

Is it even possible to love God with agape¯ love in its truest sense? If so, how so? If not, why not?

A people who know they are truly loved are secure and able to move with confidence. They do not have to constantly fear failure and rejection, but are free to grow to the fullest potential and expression. In 4:7–11, John declared that God’s nature, the new birth, and a personal and growing knowledge of God should naturally lead to a manifestation of agape¯ within oneself and the church.

In case Christians might be overwhelmed by the implications of his command (4:7, 11), John shows that this love is more than an ideal. He describes how God’s love grows in the life of His children.

First, John discusses the goal of God’s love in us. What makes invisible God visible in His people? (4:12)

John states that God’s life and love has reached its mature expression and intended goal in us when we are loving fellow Christians. Nowhere is this goal more clearly seen than in the prayer that Jesus offered for His disciples on the eve of His Crucifixion. Read John 17 and especially note the verses listed below.

Jesus was the "brightness of His (God’s) glory and the express image of His person" to the world (Heb. 1:3; 1 John 4:9). He revealed God’s "name" (onoma, Strong’s #3686)—God’s "character, reputation, purpose, heart-intention" as it relates to humankind.⁵ Now, those who are in Jesus are also drawn into God’s mission and are the community in which and by which God’s love and glory is revealed.

How is the apostolic witness preserved in Scripture a special assurance of God’s love for you? In the doctrine and truth it presents? In the testimony of the lives of the apostles and the early church? (4:14)

John has shown the three elements God has given to bring full inner assurance and full growth in God’s love. But what is your part in growing through the Spirit?

Describe the present and future effect of the full inner assurance of God’s love wrought by the Spirit’s activity, the gospel truth, and our personal salvation experience. (4:18)

John is also talking about assurance that comes from a matured outward expression of love for fellow Christians. In this sense, love has been perfected among us as well as in us (4:12, 17). What claim can be made by Christians who love this way? (4:17)

How would John 17 (See: "The Goal of His Love") and Matthew 25:34–40 relate to this confident claim?

How does the very nature and goal of a true agape¯, which is defined by God’s own self-giving, ensure the absence of anxiety in those who love this way? (4:18)

Love Without Anxiety: During the New Testament era, several Greek words were used for love. Eros described the relationship between a male and female which includes sexual desire and longing. Stergos described the affection and sense of belonging shared by family members. Philos named a brotherly love or friendship—a reciprocal affection and closeness to those who are alike or connected by a common interest. Every one of these lesser loves requires or strives for a mutuality and reciprocation and is eventually destroyed by the lack of return. Only agape¯ is totally other-centered rather than self-centered. Unlike other loves, it does not nervously await response or fret over outcomes or investments.⁶ (See 2 Tim. 1:7.)

Read verses 15 and 16 again. What is the relationship between true belief concerning Jesus and love? (also see v. 10)

Love is a word which is frivolously and lightly used today. One can profess "love" one minute and change his/her mind the next and "fall" out of love. But real love—the agape¯ which is from and of God—must be active, demonstrated, provable.

Read 5:1–4. In 5:1, John further connects belief and love. What is the dual effect of new birth?

Here John speaks of "commandments." In light of John’s writing on obedience and love, how would you account for the use of the plural "commandments"? (2:3–11; 3:16–23; 4:7–5:4)

Why should keeping the commandments of God not be a heavy burden? (5:3, 4; see 3:9; 2 Pet. 1:3; John 10:10b; Ps. 1:1–3)

How would you describe the connection between faith, love, and obedience? (5:1–4)

When you think about loving someone, what fears crash in on you? How would moving closer to agape¯ love help?

Read the practical description of love recorded in 1 Corinthians 13:4–7. Ask God to point out the area(s) of expressing love in which you need to grow. Commit yourself to yield to the Spirit as God brings opportunity for practice into your life.

There is nothing like the thrill of victory! You can see it in the eyes of the Olympic medal winners as they stand tall and straight, faces lifted toward their country’s flag and hearts swelling with the music of their nation’s anthem. You can see it in the face of the recovering stroke victim as he makes his first unaided walk down the corridor of Memorial Hospital. You can see it in the glowing countenance of the soul set free who has left her burden of guilt, sin, and failure at the Cross of Christ. And you will see it in the faces of multiplied ten thousands of ten thousands of thousands as they stand before His throne crying, "Worthy is the Lamb who was slain and is alive forevermore; who has redeemed us out of every nation, and kindred, and tribe!"

John shows that true Christians are indeed victors today. We are overcoming the world through faith in Jesus Christ by: (1) believing that Jesus is the Son of God (5:5–13), (2) praying according to God’s will (5:14–17), and (3) living in the victory Jesus Christ has given us (5:18–21).

In 5:1–4, John demonstrated the inseparable connection between obedience, love, and belief. He declared faith to be the key to overcoming the world. Now he defines the one who overcomes by the belief he/she holds concerning Jesus. Read 5:5–13.

Based on 2:15–17, 5:5, and the whole of 1 John, how would you describe "overcoming the world?" Who is the overcomer?

List the three ways John identifies Jesus in the opening verses of chapter 5? (5:1, 5, 6a)

How do these titles refute the false teachers’ errors? Why is the authenticity of these titles absolutely necessary for our overcoming? (5:1, 5, 6a; see Lesson 8, "The Errors of the Defectors")

What claim of the false prophets is specifically noted in 5:6? How is the certainty of the fully human, fully divine nature of Jesus substantiated? (5:6)

By water and blood: Since "the one who came" (ho eltho¯n, 5:6) is an aorist denoting action occurring at a particular point in the past, "by water" and "by blood" indicate specific historical events in the earthly ministry of Jesus. Some have suggested that "water and blood" refers to the substances which flowed from Jesus’ side at His Crucifixion, but this meaning does not make sense with "by water only." Paired with the title "Jesus Christ," it is evident that John is using these terms to emphasize both the humanity and deity of Jesus.

If the antichrists’ "by water only" referred to natural birth and human-only status, John would declare this "birth-water" also proved Jesus’ divine-human nature. The preexistent "Word became flesh" by being born of Mary by the Holy Ghost (John 1:14; Luke 1:35). If the antichrists’ "by water only" referred to Jesus’ baptism (as is most likely), that too proved His divine-human nature. As a human, Jesus was baptized of John, fulfilling all righteousness; as deity, it was at the water of baptism that Jesus was declared God’s Son with power (Matt. 3:15; Mark 1:11; John 1:30–34). In asserting the significance that Jesus Christ came by both water and blood, John marks the blood shed at Calvary as also proving the human-divine nature of Jesus. As human, Jesus bore the weight of human sin and agony and died shedding His blood. As divine, His shed blood was effective in cleansing humankind from sin and releasing humanity from death (1 John 1:7; 2:1, 2; 3:8). Thus, John proclaims that during Jesus’ entire earthly life, from the first public manifestation of His ministry to His glorification at its end (John 17:1; 19:30), Jesus was Iesous Christos—incarnate God.¹

In 5:6a, John deals with the objective, historical evidence which proves that Jesus is the Christ the Son of God. Now, he turns to personal and subjective evidence. What is the Spirit’s function here? Why is the Spirit primary in this role? (5:6b–8, 10)

"Bears witness," martureo¯ (Strong’s #3140) means "gives evidence, attests, testifies, affirms what is perceived or experienced," and is particularly used in the New Testament to refer to the presentation of the gospel with confirming evidence. The verb tense indicates an ongoing, present action.²

THE HOLY SPIRIT AS WITNESS TO JESUS CHRIST
The Spirit testifies of Jesus’ Person and Ministry by …
Giving prophetic foreknowledge	1 Pet. 1:10–12; 2 Pet. 1:19–21
Announcing Jesus’ birth	Luke 1:35, 41–55; 2:25–38
Testifying at Jesus’ baptism	Matt. 3:16; John 1:32–34
Anointing Jesus’ ministry	Luke 4:18, 19
Raising Jesus from death	Romans 8:11a
Certifying Jesus’ salvific work	Acts 2:32, 33
Teaching the apostles of Jesus	John 15:26, 27

What is the relationship between the Spirit, water, and blood? The significance of this relationship? (5:8)

Human Testimony (5:9): In ancient Jewish society, the testimony of one person was not considered valid. Two or three corroborating witnesses were required to solidly confirm a matter. John suggests that if the testimony concerning Jesus was from men, it would automatically be accepted. (See Deut. 19:15; John 3:18, 33; 8:17, 18.)

What is the ultimate authority behind the three witnesses? How serious is refusing their testimony? (5:9, 10)

What is forfeited or gained through believing or rejecting the truth concerning Jesus’ Person and work? Why is this so? (5:11–12)

Eternal life (5:11): "Life" (zo¯e¯, Strong’s #2222) is used five times in verses 11 through 13. In the New Testament, zo¯e¯ is more than physical life. It is the high quality of spiritual and moral life which comes only through faith in Jesus Christ. The Greek of verse 12 calls it "the life," noting its particular character and uniqueness. In the present, eternal life is the abundant "life of grace" marked by forgiveness of sin, the favor of God, joyful and loving fellowship in the Truth, and the benefits of salvation. In the future, it is the unending "life of glory" lived in the presence of Jesus in a new heaven and earth completely unmarred by sin.³ (See John 10:10b, 28; 11:25, 26; 17:2, 3.)

In 5:5–13, John showed the necessity and great joy of being joined to Jesus Christ through faith which acknowledges His divine-human nature and appropriates His mighty work. Now he expands his explanation to include the victory which comes by praying according to God’s will. Read 5:14–17.

Confidence (5:14): Parrhe¯sia (Strong’s #3954), in contrast to fear, timidity, or cowardice, is a confidence characterized by "outspokenness, unreserved frankness, candor, cheerful courage." It is not a human quality so much as a divine enablement manifested in spiritual power and authority to speak God’s word. Such bold confidence comes as a result of being joined to God through faith in Jesus Christ and being filled with the Holy Spirit (Acts 4:31; 1 John 5:11–14).⁴

Prayer which Agrees with God: "Immature faith tries to manipulate God. It looks for spiritual shortcuts and formulas guaranteed to produce an answer to any request. It regards prayer as a weapon we use to force God to make good His promises." True prayer is not based on human effort or skillful persuasion but on finding and agreeing with God’s will. We request that which is His will (v. 14), then stand in faith (v. 15). Note the following lessons:

Lesson 1: To pray with authority and success, be sure you ask according to God’s will. Subordinate your motives and desires to God (James 4:3). Search the Scripture for principles and promises which apply to your situation (2 Tim. 3:16, 17). Seek wisdom in prayer (James 1:5; Rom. 8:26, 27).

Lesson 2: Believe God has heard your petition, and its answer is already on the way (John 16:23, 24).

Lesson 3: Pray with tenacity and persistence until His will is fully accomplished (Luke 11:9–13; 18:1–8).⁵

What should be the spontaneous outflow of our confident, open communication in prayer? (5:16)

How does this underline the outcome of believing the witness concerning Jesus which was presented in 1:1–4? (1:1–4, especially 3, 4; 5:16)

What prayer is encouraged? What would likely be its content? (5:16; see James 5:14–20)

How is this act of prayer a direct contrast to Cain’s action, allegiance, and motive? A fulfillment of love? (3:12, 17, 18)

Given John’s ongoing discussion of the sure evidence of new birth or the lack of it, what might be the sin leading or not leading to death? (5:16, 17)

Sin leading or not leading to death (5:16, 17): Many suggestions have been made concerning the identity of these sins, but any explanation must come from the epistle itself and the immediate context—a discussion of true faith—in which it stands. In the opening of chapter 5, John clearly showed that believing Jesus is the Christ is the foundation from which love and obedience flow, and our faith is itself the victory which overcomes the world (5:1–5). Being in the Son is equated with eternal life. Those who have truly believed are growing in Christian faith and life (2:5, 12–14). They may occasionally break a command, fail to love, or be blindsided by the enticements of the world, but their belief in Jesus Christ is life and is leading to life (5:10–13). Their sin does not lead to death, but to confession and cleansing (1:7–2:2). Therefore, we do well to pray for them the things that are God’s will—that they might be perfected in God’s life and love.

"All unrighteousness is sin" (5:17). Even though an occasional wandering from righteousness does not lead to spiritual death, it is still heinous and undesirable in the Christian life (3:4–10).

On the other hand, the antichrists have willfully chosen to reject the witness of God concerning Jesus Christ (the Spirit, water, blood, 5:5–10). They have no life from the Son of God (5:11, 12), and their sin (denying Jesus is the Christ, the Son of God) and every sin connected with it (hating the brothers, disregarding the commands, habitual sinning, loving the world) are all works of the devil and darkness which are of death and lead to death. John does not command the believers to abstain from praying for antichrists, but neither does he command it. Their sin is a willful rejection of the witnesses of Jesus’ deity and Sonship.

John ends the previous section with a warning which forms a bridge to his concluding remarks (5:17). Here he recounts what believers know and have received with certainty through faith in Jesus Christ. He shows we have victory over sin, victory over the world, and victory over every deception concerning true God.

Write the first "we know" statement. Then using what you have learned in 1 John, tell what this statement means and why it is so. (5:18a)

"Keeps" (5:18), te¯re¯o, (Strong’s #5083), is a present, active verb meaning "to hold fast, to keep or detain (from sin), to guard from injury or loss by alertly watching over."⁶

Write the second "we know" statement in your own words. Use 1 John’s proofs to substantiate each part of your statement. (5:19)

The "world" is not the earth (see Ps. 24:1, 2), but every unredeemed thing that is part of the sphere of evil. Read these references, and describe Satan’s present, temporary domain.

Use what you have learned in 1 John to substantiate the four "we know" statements of verse 20.

To what action should knowing true holiness, true birth, true God, and eternal life naturally lead? (5:21)

Idols (5:21): Eido¯lon (Strong’s #1497) refers to "an image of worship or devotion, a false god." No empty substitute for the true God, true life of holiness, joyous Christian fellowship and love should be allowed to enter the believer’s life. The wording of 5:21 emphasizes the personal responsibility of exerting effort to guard against anything false.⁷

1 JOHN
Author:	Vocabulary and style clearly indicate authorship by the writer of the fourth Gospel. Ancient testimony also ascribes the epistle to John.
Recipients:	Lack of the customary greeting and close suggests that 1 John was designed to be circulated among several house churches—probably those near Ephesus, where John spent his last years.
Date:	First John was written about a.d. 90 likely after 2 and 3 John, which do not show advanced stages of infiltration by false teachers.
Repeated words:
Repeated themes:
Purpose statements:

Universal and Generous:	crossing all boundaries to embrace neighbor and enemy, alien and friend, the unlovely, utterly hopeless, and lost. (See Luke 19:1–10; 23:43; John 4:7–42; 8:3–11.)
Prevenient and Electing:	freely and willfully bestowed, reaching out before the possibility of reciprocation exists. (See Deut. 7:7, 8; 10:15; 23:5.)
Creative and Reconciliatory:	imparting value where none exists and creating the conditions needed to overcome alienation and fragmentation. (See 1 John 3:1; 4:10; Eph. 2:4, 5.)

John 16:8–11	Acts 2:13–15, 37
1 Cor. 2:13, 14	1 Cor. 12:3
1 Cor. 12:4, 7	1 Cor. 12:13, 14
1 John 2:20, 27	1 John 5:6, 10
Rev. 22:17

Victorious Life in the Son
Faith in Jesus Christ joins you:
To His victory	John 16:33; Eph. 1:20–22
To His death and resurrection life	Rom. 6:4
To His exaltation	Eph. 2:6; Col. 3:4

John 10:10; 12:31; 14:30; 16:11	2 Cor. 4:4
Eph. 2:1–3; 6:12	1 John 2:16, 17
Rev. 12:9–10 (see vv. 5, 6)

	John 17:6a, 10b, 18


	John 17:11b, 20–23, 26