III. Structure of First John

As mentioned above, First John lacked a salutation and a farewell. True, it had a prologue and epilogue but it marked out the two middle divisions with the phrase "this is the message" (1 Jn 1:5; 1 Jn 3:11). Indeed, themes flowed from idea to idea like a string of beads. Note those themes in the structure outline.

Structure Index

A. Prologue (1:1-4)

B. God as Light (1:5-3:10)

1. Light vs. Darkness Parallels (1:5-2:1)

2. Reasons for Writing (2:3-17)

3. The Anti-Christs (2:18-23)

4. Children of God vs Children of the Devil (3:1-10)

C. Love for One Another (3:11-5:12)

1. The Image of Cain (3:11-15)

2. Practicing Love (3:16-24)

3. Testing Spirits (4:1-6)

4. Faith in Christ, Love for Each Other (4:7-5:12)

D. Epilogue (5:13-21)

IV. Commentary on First John

A. Prologue (1:1-4)

1:1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 2 (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 3 that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 4 And we write these things to you, that our joy may be fulfilled.

The letter we call First John began with a long sentence (1:1-3ab). The author constructed it with a string of relative clauses ("that which...") in 1 Jn 1:1, interrupted with a chiasmus that repeated the themes of the clauses in 1 Jn 1:2, included a final relative clause ("that which..."; 1 Jn 1:3). Then he arrived at the main clause ("we declare to you") and added a result ("fellowship"; 1 Jn 1:3).

Let's analyze the sentence in the following manner.

Now, let's reconstruct it in a simpler form.

We declare to you the Word of Life. It existed at the beginning of time. We have heard it, seen it and touched it. God revealed this life; we have seen it and now declare it to you; it is eternal life from the Father and he revealed it to us. We declare the Word to you so you can become part of our community.

The focus of the sentence was evangelization. Notice the source of the message was tactile ("...seen, heard, touched...") yet transcendent ("from the beginning...eternal life"). The subordinate clause ("concerning the Word of Life") and the explanatory chiasmus echoed the meaning of the main clause and extended it to the Word ("Logos" in Greek). Note the parallel themes of the pre-existent Word in Jn 1:1-2 (1 Jn 1:1), the Incarnation and its witness in Jn 1:14 (1 Jn 1:1-3) and the tactile nature of Christian spirituality in Jn 6:35 ("I AM the bread of life"; 1 Jn 1:1-3).

The end result was community living and divine intimacy (1 Jn 1:3) that produced joy (1 Jn 1:4; see Jn 15:11, Jn 17:3). In a very brief way, the author echoed many of the themes found in John's Farewell Discourse and the Great Prayer (chapters thirteen through seventeen).

B. God as Light (1:5-3:10)

1. Light vs. Darkness Parallels (1:5-2:1)

5 This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness. 10 If we say that we haven't sinned, we make him a liar, and his word is not in us.

2:1 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2 And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.

The author turned to a familiar theme: light vs. dark. In this sense, he envisioned light as a metaphor for the presence of God (see Psa 104:2, Psa 4:6; and Psa 139:12) facilitated by evangelization (1 Jn 1:5); he implied darkness was immorality. He followed this assertion with a series of six "if...then" statements with alternating negative and positive meanings.

Negative: If people claimed fellowship despite an immoral lifestyle, they're liars (1 Jn 1:6).

Positive: If people lived moral lives, they had fellowship and the forgiveness of sin (1 Jn 1:7).

Negative: If people claim they're sinless, they've deceived themselves (1 Jn 1:8).

Positive: If people confess our wrong doings, Christ will forgive them (1 Jn 1:9).

Negative: If people claim they've never sinned, they implicitly deny the sacrifice of the cross, thus the forgiveness of sins. So, they make God a liar; hence, they don't have a relationship with the divine (1 Jn 1:10).

Positive: If people did sin, they had recourse to Christ who died for all (1 Jn 2:1-2)

Notice the author extended the light-dark metaphor to immorality ("darkness") and forgiveness ("light"), truth and lying. Also note the believers ("we") repented from sin and turned to God. Claims of salvation despite an immoral lifestyle or assertions of sinlessness, now or in the past, lay outside the realm of reform and were rejected. He also reminded them that, if they stumbled, they had a defender in the heavenly court, Christ (1 Jn 2:1; see Rom 8:34, Heb 7:25), whose death was a universal sacrifice for sin (1 Jn 2:2).

In his sly way, the author integrated a transitional phrase ("I write you these things...") within the final conditional statement (1 Jn 2:1).

2. Reasons for Writing (2:3-17)

a. Keeping His Commandments (2:3-11)

3 This is how we know that we know him: if we keep his commandments. 4 One who says, "I know him," and doesn't keep his commandments, is a liar, and the truth isn't in him. 5 But God's love has most certainly been perfected in whoever keeps his word. This is how we know that we are in him: 6 he who says he remains in him ought himself also to walk just like he walked.

The author wrote his missive to exhort his audience. He set the baseline for discipleship ("know him") as adherence to the Christian lifestyle ("his commandments"; 1 Jn 2:3). Those who claim the status of a follower without committing to the lifestyle deceived themselves (1 Jn 2:4; note the themes of "liar...truth" repeated from 1 Jn 1:6, 1 Jn 1:8). But the faithful ("who keeps his word") experienced divine love and grew spiritually ("perfected"). How would they recognize this growth? They imitated Christ ("walk just as he walked"; 1 Jn 2:5-6). With the mention of God's love and the imitation of Christ, the author clearly implied Jesus' instructions of Jn 13:34-35.

7 Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 8 Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away and the true light already shines. 9 He who says he is in the light and hates his brother is in the darkness even until now. 10 He who loves his brother remains in the light, and there is no occasion for stumbling in him. 11 But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes.

The author insisted that the command to "love one another" was not a new directive but a foundational principle in the Christian community (1 Jn 2:8). But what did the phrase "from the beginning" mean? It indicated more than the desire of Jesus when he first gathered his followers. It reflected the reality the author described in 1 Jn 1:1 ("what was from the beginning"). Mutual love was a divine motivation for creation itself and would mark the Parousia, the return of all things back to God at the end of time ("darkness is passing away and the true light already shines"; 1 Jn 2:9).

The author returned to the current problems of the community. Unlike the denial of sin in the "if...then" statements above, he focused on relationships between believers. This time, he paralleled "light and darkness" with "love and hate" in a chiasmus.

Step A1: Claims to be in the light but hates fellow Christian, thus in the dark (1 Jn 2:9)

Step B: True love of fellow Christian is in the light and does not sin (1 Jn 2:10)

Step A2: Hatred of fellow Christian blinds one to their journey in life (1 Jn 2:11)

b. "Children, Fathers, Young Men" Parallels (2:12-14)

12 I write to you, little children, because your sins are forgiven you for his name's sake.

13 I write to you, fathers, because you know him who is from the beginning.

I write to you, young men, because you have overcome the evil one.

I write to you, little children, because you know the Father.

14 I have written to you, fathers, because you know him who is from the beginning.

I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one.

The author renewed the reason for his missive in a series of parallels, addressing children, fathers and young men. Here, "children" referred to typical believers who accepted the message of forgiveness (1 Jn 2:12) and had a relationship with God (1 Jn 2:13). "Fathers" referred to the community leadership who knew Christ intimately (1 Jn 2:13; 1 Jn 2;14). "Young men" referred to missionaries who overcame evil (1 Jn 2:13; 1 Jn 2:14).

c. The Passing World (2:15-17)

15 Don't love the world or the things that are in the world. If anyone loves the world, the Father's love isn't in him. 16 For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 17 The world is passing away with its lusts, but he who does God's will remains forever.

"Don't love the world." By "world," the author meant popular culture and its allurements: sexual urges, desire over people and things ("lust of the eyes") and the boast of material plenty ("pride of life"). These were self-oriented, not God-oriented (1 Jn 2:15-16). They were also transitory unlike God's will (1 Jn 2:17).

3. The Anti-Christs (2:18-23)

18 Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the final hour. 19 They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 20 You have an anointing from the Holy One, and you all have knowledge. 21 I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth. 22 Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 23 Whoever denies the Son doesn't have the Father. He who confesses the Son has the Father also.

In these verses, the author addressed the most controversial subject of the letter: the Antichrist. Traditionally, the figure combined the "Man of Lawlessness" in 2 Thes 2:3-4 and the Beast from Rev 13:11-18. Scholars have dated the mixing of images to the second century CE, especially in the writings of Irenaeus (130-202 CE) and Hippolytus of Rome (170-220 CE). In its original context, however, the phrase referred to those who deny Jesus was the Christ (1 Jn 2:22) especially the apostates (1 Jn 2:19). According to the author, it pointed to the end times (1 Jn 2:18).

Why did the author address this subject? Like binary divisions of "light and darkness...truth and lying," he wanted to clearly separate the believer from the critic. The former had the truth and a relationship with God ("Father and Son"; 1 Jn 2:20-21; 1 Jn 2:23). The critic had neither (1 Jn 2:22-23).

4. Children of God vs Children of the Devil (3:1-10)

3:1 See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him. 2 Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him; for we will see him just as he is. 3 Everyone who has this hope set on him purifies himself, even as he is pure. 4 Everyone who sins also commits lawlessness. Sin is lawlessness. 5 You know that he was revealed to take away our sins, and no sin is in him. 6 Whoever remains in him doesn't sin. Whoever sins hasn't seen him and doesn't know him.

The author continued to separate believers from non-believers with the title "children of God." Here, he extended the metaphor for the title from the Christian in name ("little children" in 1 Jn 1:12-13; 1 Jn 1:18) to the ideal relationship parents have with their offspring, one of love and intimacy. The Father cared for his children with a closeness that revealed his true self. Insiders enjoyed this relationship. Outsiders ("the world") had no clue (1 Jn 3:1).

Part of a parent's relationship with their children was planning for their future. The author used that aspect of parenthood to express hope in the end times. What believers could not presently realize, they would eventually ("we will be like him") at the Second Coming ("we will see him just as he is"; 1 Jn 3:2). The hope for the general resurrection motivated believers to a higher moral life while the unmotivated fell into sin and a disregard for the Law (1 Jn 3:4). Note the term "lawlessness" meant more than anarchy. It meant a rejection of God's edicts in the Torah (see Rom 4:7 quoting Psa 32:1). Since everyone sinned even in the smallest way , the author implied, all were "lawless." So they needed a sinless Savior ("no sin in Him") to free them from sin (1 Jn 3:5; see Jn 1:29). Believers who remain close to Christ ("in Him") aspire for a higher moral life ("doesn't sin"). But the immoral could not grasp a relationship with Christ ("see Him...know Him"; 1 Jn 3:6).

7 Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. 8 He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil. 9 Whoever is born of God doesn't commit sin, because his seed remains in him, and he can't sin, because he is born of God. 10 In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother.

Again, the author separated the believers ("children of God") from the non-believers ("children of the devil) in a series of comparisons; this time it's the "righteous" vs. the sinners. He began with a warning against being "lead astray." Then he launched into the comparison.

Positive: He defined righteousness as being Christ-like (1 Jn 3:7).

Negative: He declared the sinner as being "of the devil" and part of a struggle that commenced at the beginning of time. The Son of God was revealed to finish the struggle (1 Jn 3:8)

Positive Chiasmus: (1 Jn 3:9)

Step A1: "Born of God"

Step B1: "Doesn't commit sin"

Step C: "Seed remains in him"

Step B2: "Can't sin"

Step A2: "Born of God"

The author described believers as "born of God." Such birth was a result of the fight the Son took to the devil (above) and created the condition for righteousness (Christ-like). Being "born of God" was not a condition but a lifestyle where believers strove to grow spiritually. This meant they gravitated away from sin toward the good. Why? Because God's "seed" (the Spirit) dwelt in the faithful; note this point was the most important idea in 1 Jn 3:9.

The author concluded with the contrast between the "children of God" who possessed the Spirit and the "children of the devil" who did not. Because the Spirit worked in the lives of the faithful, they could truly love one another while the non-believers could not (1 Jn 3:10). 3:10b acted as a transition to the next topic.

C. Love for One Another (3:11-5:12)

1. The Image of Cain (3:11-15)

11 For this is the message which you heard from the beginning, that we should love one another; 12 unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his deeds were evil, and his brother's righteous.

13 Don't be surprised, my brothers, if the world hates you. 14 We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 15 Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.

The author shifted to the next portion of the letter with the phrase "this is the message." It repeated the introduction of "God is light" in 1 Jn 1:5. This time, the author turned to the subject of community life: "love one another." Notice the notion that the commandment to love existed at the beginning of creation (1 Jn 3:11). So to, did the struggle between sinners (represented by Cain) and the righteous (implicitly represented by Abel, see Gen 4:1-8) which ended in murder (1 Jn 3:12). The prejudice of non-believers against the faithful continued to the present day (1 Jn 3:13). At this point, the author made another comparison between sinners and the righteous by returning to the subject of communal living. Christians showed deference and respect ("love") to each other. This was a sign of repentance from old pagan ways ("passed from death to life"). Those who didn't show such behavior to others "remained in death" (1 Jn 3:14). In fact, the author insisted, those who didn't "love" their neighbors were no better than Cain. They were murderers who didn't possess eternal life (1 Jn 3:15)

2. Practicing Love (3:16-24)

16 By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 17 But whoever has the world's goods and sees his brother in need, then closes his heart of compassion against him, how does God's love remain in him? 18 My little children, let's not love in word only, or with the tongue only, but in deed and truth. 19 And by this we know that we are of the truth, and persuade our hearts before him, 20 because if our heart condemns us, God is greater than our heart, and knows all things. 21 Beloved, if our hearts don't condemn us, we have boldness toward God; 22 so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight. 23 This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 24 He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.

The author implicitly compared the image of Cain with that of Christ. The former was a murderer. The latter allowed himself to be murdered. In the writer's mind, this willingness marked the meaning of love. And if Christ was willing to die for others, so should his disciples (1 Jn 3:16).

What would happen if believers failed to live up to that standard? What if they failed to show concern for others? Their self-centered behavior would show others they didn't possess God's love (1 Jn 3:17). Indeed, divine love required action not just words of concern; it also required transparency ("truth"; 1 Jn 3:18). At this point, the author compared upright faithful vs. those who fail the standard.

Positive: If believers were consistent in intent ("truth") and action for the good, they will have clear consciences ("persuade...hearts before him"; 1 Jn 3:19).

Negative: If they did not act or if they did so in a devious manner and if they realized it, they could still appeal to God who "is greater than hearts and knows all things" (1 Jn 3:20).

Positive: Clear consciences allowed for bold prayer life because they pleased God (1 Jn 3:21-22).

The author defined the commandment that pleased God: faith in Christ and "love" of neighbor. The interior life (faith) and the external behavior (love) helped insure divine intimacy ("remains in Him...He in him") and the indwelling Spirit (1 Jn 3:23-24).

3. Testing Spirits (4:1-6)

4:1 Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 2 By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 3 and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the Antichrist, of whom you have heard that it comes. Now it is in the world already.

The author recalled his exhortation not to be led astray (1 Jn 3:7) by "testing (the origin of) every spirit." Did it come from God or a false prophet (1 Jn 4:1)? If it came from God, it reinforced the commitment believers had for the community. If it came from false prophets, it would lead away from the Church into popular culture. The acid test for spirits was the question of the Incarnation. Those who profess Christ came in the flesh were "of God" (1 Jn 4:2). Those who rejected the doctrine were not "of God" and indeed were the spirits of the Antichrist who already existed in the world (1 Jn 4:3).

"...every spirit who confesses Jesus Christ having appeared in the flesh is of God." This verse has caused some problems for scholars. Did the participle "having appeared" modify "Jesus Christ" or was it a second object of the main verb "confess"? In the first case, the phrase could be translated as "...who confesses Jesus Christ who appeared in the flesh." In the second case, the phrase could be translated as "...who confesses Jesus Christ as appearing in the flesh." The shift was subtle but the implications were serious.

The author held a unique Incarnation for the Son of God ("who appeared in the flesh"; see 1 Jn 4:9). Apostates, however, could claim Jesus was not the one and only Son; every believer was Christ enfleshed. In other words, akin to the Hindu notion, every believer possessed the "Christ spark" by virtue of birth. This negated the core tenet that the unique Son of God "appeared in the flesh" to save people through his Passion, Death and Resurrection. Salvation was a matter of self discovery not adherence to Jesus of Nazareth.

A second, but not necessarily competing, view held Christ merely "as appearing in the flesh." He seemed to have a body but was, in reality, a spirit. This notion was called "Docetism" from the Greek word "dokeo" which meant "to seem or appear to be." If Jesus was a mere spirit, the logic goes, he didn't really die on the cross. Since he was not "in the flesh," his Passion was a mere illusion (See Irenaeus Against Heresies, Book 1 24:2a).

Self-discovery and docetism restricted the role of Christ to that of a teacher who showed the wise adherent the way to divine bliss. This was the Gnostic view of salvation. In 4:3, the author implicitly tied the notion of the Antichrist to Gnosticism.

4 You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. 5 They are of the world. Therefore they speak of the world, and the world hears them. 6 We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error.

The author continued with the comparison between those "of God" and those not "of God." This was a struggle not only over truth but of power. Believers were victorious because they aligned with the divine not with dark forces of "the world" (1 Jn 4:4). How did each side gather adherents? Through their messages. Those who listen to popular culture only speak in the bubble of that culture. Those who listen to God speak to people open to "the spirit of the truth," not to "the spirit of error" (1 Jn 4:5-6)

4. Faith in Christ, Love for Each Other (4:7-5:12)

a. Love as Divine Initiative (4:7-4:12)

7 Beloved, let's love one another, for love is of God; and everyone who loves has been born of God, and knows God. 8 He who doesn't love doesn't know God, for God is love. 9 By this God's love was revealed in us, that God has sent his one and only Son into the world that we might live through him. 10 In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 11 Beloved, if God loved us in this way, we also ought to love one another. 12 No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us.

In this section, the author stressed and expanded his view that the truly faithful declared Jesus as the Christ and loved each other (see 1 Jn 3:23). He addressed the notion of communal living first. He equated the qualities of "love" (respect, deference and empathy) directly with God. Like any love relationship, the virtue flowed in both directions then spilled over toward others. The faithful had an intimacy ("knew God") with the divine because God was active in their lives ("born of God"). So, they were to treat others in the same vein as God loved them (1 Jn 4:7; 1 Jn 4:11).

Next, he addressed divine love in the light of revelation. As a matter of divine initiative, God sent his Son into the world to atone for sin and to give followers eternal life (1 Jn 4:9-10) Why did he do this? Because, in the famous phrase, "God is love" (1 Jn 4:8). Like love which was not seen but experienced, the unseen God remained active in the lives of the faithful. And his presence grew ("love has been perfected in us"; 1 Jn 4:12).

b. Remaining in God (4:13-21)

13 By this we know that we remain in him and he in us, because he has given us of his Spirit. 14 We have seen and testify that the Father has sent the Son as the Savior of the world. 15 Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 16 We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 17 In this, love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this world. 18 There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 19 We love him, because he first loved us.

20 If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 21 This commandment we have from him, that he who loves God should also love his brother.

In these verses, the author threaded together many themes about spiritual growth. Believers enjoy divine intimacy because they have the gift of the Spirit (1 Jn 4:13), because they evangelize with the message they received (1 Jn 4:14-15) and because they stay faithful ("remain in his love"; 1 Jn 4:16). Since they have grown ("love perfected in us"), steadfast believers have some assurance about the future ("day of judgment"). They, like Jesus, lived within a culture but stood separated from that culture as the saved community (1 Jn 4:17).

Let's take a moment to reflect on the phrase "God is love" (1 Jn 4:16). This was not a tautology where "God is love" and "love is God." The divine could not be reduced to an emotion. Instead, the word "love" described how God was active in the world. He revealed himself to the faithful in the ways he cared for them. And they realized that activity especially in the ways they cared for others. The author described this "back and forth" in the phrase "remain in." True, it could also refer to rare states of ecstasy, but it transcended such interior experiences. "Remain in" primarily meant faith in action.

The author implied divine love was manifest on a community level. As such, members felt mutual support and purpose. They could weather tough times together in ways they could not as separate individuals. Alone, they might fall into fear of what could happen ("punishment"). As a group motivated by mutual care and concern ("perfect love"), they have strength; outside the group, individuals face uncertainty (1 Jn 4:18). The writer reminded his audience of the source for that care and concern: God (1 Jn 4:19).

However, internal squabbling and backbiting could tear down group cohesiveness. Community members who claimed fidelity to God yet disdained neighbors were two-faced; they deceived themselves (1 Jn 4:20). No, the author insisted. Divine love was reflected in concern for others (1 Jn 4:21).

c. Believing in the Son of God (5:1-12)

5:1 Whoever believes that Jesus is the Christ has been born of God. Whoever loves the Father also loves the child who is born of him. 2 By this we know that we love the children of God, when we love God and keep his commandments. 3 For this is loving God, that we keep his commandments. His commandments are not grievous. 4 For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. 5 Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

The author defined true believers ("born of God"). They held Jesus was the Christ and treated each other with "love" (1 Jn 5:1). In those two acts (faith in Christ as "loving God" and communal life as "keeping his commandments"), they were assured of their status as "children of God" (1 Jn 5:2). Then, the writer merged the two poles when he pointed to life in the community as a sign of faith ("...loving God...keeping his commandments..."; 1 Jn 5:3). Of course, the divine command to "love one another" (see John 13:34-35) was dynamic; believing in a loving and merciful God meant treating others in a way consistent with that cherished value.

The author returned to the subject of true believers ("born of God) by describing them as victorious ("overcoming the world"). Why were they better than those in popular culture? They worshiped a loving God and lived a harmonious life in the community as opposed to the chaos of the "world." Victory for the author was rooted in the belief that Jesus was the Son of God (1 Jn 5:4-5).

6 This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. It is the Spirit who testifies, because the Spirit is the truth. 7 For there are three who testify: 8 the Spirit, the water, and the blood; and the three agree as one. 9 If we receive the witness of men, the witness of God is greater; for this is God's testimony which he has testified concerning his Son. 10 He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son. 11 The testimony is this, that God gave to us eternal life, and this life is in his Son. 12 He who has the Son has the life. He who doesn't have God's Son doesn't have the life.

The author turned to a credal statement about the ministry of Jesus. His public life began with his baptism ("water") and ended with his Passion ("blood"). It was Spirit driven. But the three referred to more than the life of the historical Jesus. They pointed to the sacramental experience of the community: "water" as baptism and "blood" as Eucharist, both infused with the Spirit in a charismatic assembly. As Jesus lived out his ministry, so should his disciples (1 Jn 5:6-7).

The lived experience of the community ("witness of God...about his Son") carried far more weight than popular opinion ("witness of men") simply because it claimed God was active in the lives of the faithful (1 Jn 5:9). And divine activity lasted forever ("eternal life"; 1 Jn 5:11). So, the author argued, the choice was simple. Either accept the message ("testimony") and join the community ("have life") or deny the message and live estranged from the faithful (1 Jn 5:10, 1 Jn 5:12).

D. Epilogue (5:13-21)

13 These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.

14 This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us. 15 And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him.

16 If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 17 All unrighteousness is sin, and there is a sin not leading to death.

18 We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him. 19 We know that we are of God, and the whole world lies in the power of the evil one. 20 We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life.

21 Little children, keep yourselves from idols.

In the first verse of his epilogue, the author encouraged his audience in a chiastic form:

Step A1: "...believe in the name of the Son of God..."

Step B: "...know you have eternal life"

Step A2: "...continue to believe in the name of the Son of God."

Faith was a means to an end, life with God (1 Jn 5:13). With this in mind, he exhorted them to pray in two ways. First, pray for needs "according to his will" with the assurance God will answer their prayers (1 Jn 5:14-15). Second, pray for fellow believers who have fallen short of "love" (failing to show respect, gossip, harsh criticism, etc.) but have not left the community as apostates ("sin leading to death"). The faithful should pray for each other to strengthen their efforts despite their shortcomings (1 Jn 5:16). "All unrighteousness is sin but there is a sin not leading to death." (1 Jn 5:17)

The author described a healthy prayer life with these two exhortations. What was the result of that piety? Increasing intimacy with God and with fellow Christians ("...born of God keeps himself..."). The strength of those relationships would act as a bulwark against the temptations of popular culture ("...the Evil One doesn't touch him..."; 1 Jn 5:18). Again, the writer divided humanity into two camps, the believers (those "of God") and the non-believers ("the world...in the power of the Evil One"; 1 Jn 5:19). The linchpin that held the community together, that made them "of God," was faith in Christ. He arrived as a man ("has come"), taught the Good News ("truth") and was faithful to his followers (""...in Him who is true...""). In this relationship, disciples found both "true God and eternal life" (1 Jn 5:20).

The author began and ended the epilogue with the subject of eternal life. In between, he exhorted his audience to pray for the needs and the welfare of others in the community. And he re-emphasized the core belief of the community. In light of that discussion, he had a simple request: "keep yourself from idols" (1 Jn 5:21).