Major Themes

According to the view put forth by Brown, 1 John attempts to emphasize and explain the importance of a number of themes present in the gospel. In many cases, these themes concern claims put forward by the author’s opponents, but the right to make these claims is denied by the author. Among the more important of these themes are the following.

What Was “From the Beginning”

The opponents interpret the inspiration that comes from the Spirit in such a way that they claim to no longer have need of the “historical” words of Jesus. This is clearest in 2 John 9, where the author refers to those who “go beyond and do not remain in the teaching of the Christ.” However the author of 1 John repeatedly urges his readers to stay with what was “from the beginning” (1 John 1:1; 2:7, 13, 24). He also points to the importance of the “old” commandment which is the “word that you have heard” (the message of Jesus; 1 John 2:7).

Sin and Sinlessness

There was also a dispute within the community concerning sin and sinlessness (1 John 1:8–2:2). The opponents claimed to have no sin nor need for forgiveness (presumably after the coming of the Spirit), but the author says this is wrong and they are in need of forgiveness through the atoning death of Jesus. He also argues that the believer is a child of God in the present, and should not sin, In fact, the believer needs to exert effort to be like Jesus(1 John 3:1–2; compare 1 John 3:9).

Eschatology

Sometime in the future there will be a last day on which all will be judged by God. However, if the believer truly loves both God and his brothers (sisters), then that love will cast out fear and the believer will have confidence on the day of judgment (1 John 2:28; 4:17–18).

Knowing God

Another of the claims that both groups make is that they “know” God (1 John 2:3–4, 13–14, 20–21, 29; 3:1, 5, 15, 19, 24; 4:1, 6, 7, 13, 16; 5:18, 19, 20). This “knowing” (always the verb) is rooted in the Old Testament concept of the need to truly “know” God (Isa 1:2–4; Jer 9:2–3; 24:7; 31:33–34) and is one of the promises connected with eschatological times. The author of 1 John is convinced that the eschatological times have begun, but not all who claim to “know” actually do. As a result, the author provides tests for determining whether a person truly “knows.”

Love of God and Love of One Another

One of the major themes of 1 John is the need for the believers to love “one another” and to love “the brothers” (1 John 2:10; 3:11, 14–16, 18, 23; 4:7, 11, 20; 5:1–2). The model for this love is Jesus’ love shown in willingness to lay down his life for the believer. The one who has “the life of the world” (i.e., sufficient material goods) and closes his heart to the brother does not have the love of God in him (1 John 3:17). The one who does not love his brother is a murderer (1 John 3:15). This love is directly related to love of God. A person cannot love God whom he does not see if he does not love the brother whom he does see (1 John 4:20–21). But if we love God’s love is brought to perfection (1 John 4:12).

“Doing Away with Jesus”

One of the most peculiar features of 1 John is the repeated reference to those who “do not have the Son” (1 John 1:3; 2:23–24; 4:15; 5:1–5, 12; see also 5:20). It is unusual that believers who had suffered expulsion from the synagogue for their belief in Jesus now seem to abandon belief in him. The author’s opponents (although they believed Jesus was who He said He was—and so were expelled from the synagogue for this belief) likely believed that the primary purpose of Jesus’ ministry was the announcement of the outpouring of the Spirit. Once the believer received the Spirit, the role of Jesus was completed.

The Atoning Death of Jesus

Although there are scattered references to the death of Jesus as atonement in the gospel (John 1:29, 36; 15:13, compare 4:42; 12:47), the majority of gospel texts refer to the death of Jesus in terms of his departure to the Father (John 7:33–36; 8:21–22; 13:1, 33, 36; 14:4–5, 28; 16:5) in preparation for the giving of the Spirit. Yet in 1 John, it is repeatedly emphasized that “the blood of Jesus cleanses us from all sin” (1 John 1:7); “[Jesus] is an atonement for our sins and not only for ours but also for those of the entire world” (1 John 2:2; 4:10; see also 3:5, 8; 4:14)

The Spirit of Truth and the Spirit of Deception

In 1 John 4:1–6, the author distinguishes for his readers between two Spirits. He begins by urging his readers: “Do not believe every spirit, but test the spirits to see whether they are from God …” (NIV). This is the first occurrence in the Johannine literature of an explicit distinction between two types of Spirits. In the gospel, all of the references to the Spirit were in the absolute sense, and there was no indication that there was more than one Spirit (except in the Paraclete passages, where the Spirit was designated “another Paraclete” and “the Spirit of Truth”).

This distinction between spirits reflects the dualistic worldview of 1 John. For the author, his opponents (who had been members of the community and who also claimed to have received the Spirit) do indeed have a spirit, but it is the Spirit of Deception. The author can tell which spirit a person has by the confession of belief they make. If the person does not confess Jesus came in the flesh (1 John 4:2), or if the person “does away with Jesus,” the spirit in that person is the Spirit of Deception. These individuals then are described as “antichrists” (1 John 4:3; see also 2:18, 22). This is the first time the term “antichrist” appears in Christian literature. Here, it seems to have a very specific meaning of “one who is opposed to Jesus as the true “Christ.” Later, it will have the more general meaning of the figure who is the incarnation of all evil.

The believers need to know that the Spirit within them is greater than the spirit within the world. The opponents are “of” (i.e., belong to) the world and the true believers are “of” God.