Questions on 1 John

P. Dixon 6/1/09

1. When John says “we” in 1:1-4, who is he talking about? What is the significance of the “we”?

A: The apostles, including himself, were eyewitness accounts of the person, work, death and resurrection of Christ. They were commissioned by Christ to be the foundation of the church, Christ being the chief cornerstone, Eph. 2:20. The beliefs of the church must be consistent with their testimony and writings.

2. Notice the appeal of John to the three perfect tenses of seeing, hearing, and touching. What is the significance of the perfect tense?

A: The three senses personalize their testimony. They saw the resurrected Christ, heard his words of peace, comfort and joy, and even touched him to verify it truly was Him resurrected. The perfect tenses are used denoting completed past actions with continuing results to the present. The effect of what they saw, heard and touched continued to the present time, so that what they believed then they continued to believe to the present.

3. What is the “life” of verse 2 and how was it manifested?

A: The life is eternal life which comes through faith in Christ; it was gloriously manifested in the teachings and miracles of Christ, consummating with the greatest miracle of all, His resurrection. Cf. John 20:31.

4. In v. 4 John says he is writing so “our” joy may be full. This refers to the joy of the apostles which may sound a bit self-centered. Perhaps for this reason some later manuscripts have “your” instead of “our” (KJV). Which is it, and how do we explain it?

A: The earliest manuscripts have “our,” and is preferred. This poses no problem, if we view the apostles’ joy as being made by their seeing the believers’ joy made full.

5. Compare John’s statements of purpose in writing in 1:4, 2:1, and 5:13ff. Could you put the three together to get a unifying statement or theme?

A: John writes so they may have fullness of joy through fellowship, assurance of salvation and confidence in prayer. A secondary purpose would be so they would not sin, sanctification.

6. In 1:5-5:13 John discusses the three-fold tests by which we can know we are children of God: 1. The test of confession of sins, 2. The test of obedience, and 3. The test of the Spirit. Verses 1:5-7 give the summary statement for assurance, based on a particular character of God. What is that character of God, and how does the summary statement flow from it?

A: God is light. That is, God is absolute holiness with no evil whatsoever, both in His person and in His actions. If so, John argues, then those who profess to know Him and to have fellowship with Him must walk in the light. If they do not, then even if they profess to know him, then they are liars and do not practice the truth.

7. The verb John selects to describe the activity of the individual is “walk.” This word is chosen to describe the characteristic activity of man. Walking is something men typically do as a lifestyle, particularly in the days of Christ and the apostles. But, the tense that is used is especially interesting. In the Greek the present tense denotes action as continuous, as going on customarily or habitually. Hence, the thought here, as well as throughout the epistle, is activity as customary or continuous. So, what would be the force of verses 6-7?

A: The lifestyle of a man indicates his inner nature of light versus darkness.

8. How does Christian fellowship come about? (v. 7)

A: By our walking in the light, as he is in the light.

9. Verses 8-10 give us the first test by which we can know we are children of God. What is that test?

A: A characteristic behavior of confession of sin versus a denial of it. Those who practice confession of sin are children of God; those who deny it are children of the devil.

10. In 2:1 John counters a misperception of what he has just said. What do you think that misperception is, and how does John counter it?

A: The misperception is that if sin can be taken care of by simply confessing it, then go ahead and sin and just confess it. John says that is not what he is writing about; rather, he is writing so they would not sin. Don ‘t do it, as it violates God’s commandments. The tense of the verb “sin” here is different from that used in the preceding verses. It is an aorist tense versus a present tense. Christians cannot and will not sin as a lifestyle because they area children of God and God’s seed is in them (3:9). But, this does not mean they will never sin. They will, but when they do, they can be assured of our heavenly advocate who intercedes continually on our behalf.

11. 1 John 2:2 is often taken as a proof text for unlimited atonement, the commonly held view that Christ died for everybody without exception so they could be saved. What is wrong with this view and how is the verse best explained?

A: The unlimited atonement view conflicts with unconditional election. In the latter God chooses some before the foundation of the world, unconditionally, according to his own good pleasure and not according to a condition of foreseen faith (conditional election). Unconditional election implies God desires that only some be saved. This conflicts with unlimited atonement which says Christ’s death for everybody implies God wants to save everybody. The best explanation of verse 2 is that Christ’s death was a propitiation not just for these believers to whom John’s letters is initially addressed, but is a propitiation for all who would believe in him throughout the whole world. Another explanation, favored by some, is that Christ’s death is a propitiation not just for Jewish believers, but for Gentile and Jewish believers everywhere.

12. Verse 3 states the second test for assurance of eternal life. What is that test?

A: An habitual or characteristic obedience of the commandments of God is a telltale sign of salvation.

13. Is verse 4 a restatement of verse 3 for emphasis, or is there a difference between the two? What is the significance?

A: No, verse 4 is the negation of verse 3 (if A, then B … if not A, then not B). The two together indicate that a lifestyle of obedience not only assures us of salvation, but that it is also a requirement for assurance of salvation.

14. Verse 5 parallels and expands verse 3. How is obedience explained in this verse?

A: Obedience is worked out as the perfecting of God’s love. It starts in us at salvation when the love of God is received by faith (justification), and such love continues its work as we learn to love others in the same way (sanctification).

15. Is the new commandment of v. 7 different from the new commandment of v. 8, or are they the same?

A: The new commandment of v. 7 is the same commandment of old, the commandment to love one another (cf. 2 Jn 5,6). It is the same because it is commanded in both the OT (Lev 19:18, Deut 6:5) and the NT (Jn 15:12, 1 Jn 3:11). In v. 8 it is referred to as new, not in time but in freshness, because of its freshness in Christ and in the church.

16. Is it possible to be a Christian and to hate one’s brother? (v. 9)

A: No.

17. What three things can be said about someone who hates his brother?

A: He is in the darkness, he walks in the darkness, and he does not know where he is going.

18. Why does someone who hates his brother not know where he is going?

A: Because the darkness has blinded his eyes.

19. In verses 12-14 John encourages the various groups individually regarding their salvation. Summarize what he says to each group.

A: The fathers, the most mature, have a deep knowledge of the Eternal God. The young men are those who though they do not have the deep mature knowledge of God through the word and experiences, do know sound doctrine. They are strong against sin and error because they have His Word in them. Thus they overcome the wiles of the devil who wrecks havoc of children (Eph. 4:14). The little children are those who have only the basic awareness of God and need to grow.

20. What is the meaning of “world” in “love not the world”(2:15)? How does this meaning comport with its meaning in Jn 3:16, “for God so loved the world”?

A: The meaning is explained by the following clause, “or (that is), the things of the world,” and more specifically as explained in the following verse, “… the desires of the flesh and the desires of the eyes, and pride in possessions.”

21. What is the verdict issued by John on anyone who loves the world (15b)?

A: The love of the Father is not in him, that is, he is not a child of God. Cf. 2:3, 4:8.

22. What three reasons are given for the command to love not the world?

A: 1] The things of the world -desires of the flesh, desires of the eyes, and the pride in possessions - are not from God, 2] the world is passing away and its desires, and 2] he who does the will of the Father abides forever.

23. Even though translations have “the last hour” in v. 18, in the Greek has no definite article on “last hour”. Hence, it is better understood as “last hourish” where the stress in on the kind of time we are in. John is saying we are in a last hourish time, like that brought on by the final antichrist, though not as intense. This helps diffuse the problem with “the last hour” which suggests the 3 ½ year period of time just before the return of the Lord wherein the final antichrist comes bringing great tribulation (18b, cf. Mt 24:21). What is the reason for John’s statement that they (and we) are in a last-hourish time?

A: Many antichrists were already amongst them, 18b.

24. How does John apply the statement that many “antichrists have come” to their situation?

A: He applies it to those who had recently left the church there, 19.

25. What does John say about those who had left them, who left the fellowship of that church?

A: Though they had been amongst them, they were not really one with them. Had they been, then they would not have left. But, they left so it might be evident they were not really of them. (19)

26. Does this mean that if people leave the church, then this indicates they were not believers to start with? Why or why not?

A: No, not necessarily. Even though their departure was a physical departure from the church, it is clear from the context here that John refers to a departure from the faith. They were denying that Jesus was the Christ, v. 22ff.

27. How does John assure the saints remaining in the church that what they believed was the truth? (20)

A: They had received an anointing by the Holy Spirit who enabled them all to know the truth.

28. The threefold test for assurance of salvation is: confession versus denial of sin, obedience versus disobedience, and the test of the Spirit. In the midst of the obedience versus disobedience test John suddenly introduces the test of the Spirit in 2:18-27. This is the first of three sections on it (cf 3:24b-4:6, 5:1-12). What specifically is the test of the Spirit in 18-27? That is, how do we know we have the Holy Spirit?

A: Because we believe the truth about Jesus. Those who do, have the Spirit; those who deny that Jesus is the Christ are of the Evil One.

29. In v. 27 John says that those who have the anointing of the Spirit do not have need to be taught by anyone. What does this mean? Does it nullify the need for teachers in the church?

A: John is referring to their knowledge of the truth regarding Jesus. That is done by the Holy Spirit. This does not mean, however, that the Spirit will continue to teach them everything they know regarding sanctification and holiness apart from the gifts of the Spirit given to the church.

30. Verse 28 talks about having confidence or assurance at the coming of Christ. How does one have such confident assurance?

A: Verse 29 tells us such confidence comes to those who practice righteousness here and now.

31. Section 2:28-3:10 gives us another subcategory of the 2^nd test by which we can know we have eternal life - if we keep His commandments (2:3). The first subcategory was love versus hate. Here it is righteousness versus unrighteousness. Verse 29 states it precisely. What is it?

A: If God is righteous, then everyone who practices righteousness is born of God.

32. What does John see as an amazing display of God’s love for us? (3:1)

A: That we should be called children of God.

33. What bit of knowledge should every child of God focus on as a means for sanctification? (3:2-3)

A: Knowing that when Christ returns they shall become like Him. Such knowledge purifies the child of God here and now.

34. In what way will the child of God become like Christ when He returns?

A: In holiness and purity, free not only from the guilt and power of sin, but its presence altogether. He will no longer have a sin nature.

35. Perhaps the best definition of sin is given in v. 4, “sin is lawlessness.” In the Greek there is a definite article on both sin and lawlessness. What this means is either can be the subject while the other the predicate; hence, both sin is lawlessness and lawlessness is sin are viable translations. What is the significance of this?

A: The essence of sin is that it is a violation of God’s law, either actively or passively. As the Confession says, sin is any lack of conformity unto, or violation of the law of God.

36. Verse 3:5 tells us something else we know (read selectively 1 John sometime with a view of ascertaining from John’s use of “know” what he says children of God do know). He says Christ was manifested to take away sin, yet that there was no sin in Him. What is he getting at?

A: As the following verses indicate, Christ was manifested to take away sin from those who abide in Him, the guilt of sin, the power of indwelling sin, and the very presence of sin.

37. John talks about abiding in Christ (v. 6). What does he mean by this? Some think Christians may or may not abide in Christ. Is this what he means, or is it a reference to all those who are in Christ by faith? Why?

A: The contrasting parallel within the verse indicates that abiding in Him is the opposite of those who have not seen Christ, nor known Him. Believers versus nonbelievers. Cf. Jn 15.

38. In case v. 6 was not clear, John spells it out definitively in verses 7-8. Note the structure of the verses: if A, then B; if not A, then not B. What do the two verses together denote?

A: There is no middle ground. One cannot practice evil and being righteous; nor can one practice righteousness and be evil. As Christ said, ‘by their fruits you shall know them’ (Mt 7).

39. Why is it that no one who is born of God can practice sin (v. 9)?

A: Because of God’s seed in him.

40. Before going on to the second stanza of his love theme (3:11-18) John sums up his argument on assurance of salvation because of obedience to God’s commandments (2:3) in v. 10. What are the two telltale signs of who are the children of God and who are the children of the devil?

A: the practice of righteousness, and the practice of love.

41. Why did Cain slay his brother Abel (3:12)?

A: Because his deeds were evil, but his brother’s were righteous. Jealousy.

42. How do we know that we have passed from darkness into light?

A: Because we love the brothers (14).

43. In 3:16 John says we have known love. He uses the perfect tense indicating we came to know love at a point in time past and continue in that love to the present. Identify both aspects of that love from the verse.

A: The time past aspect is explained as the time when Jesus laid down his life for us and we came to know that love. The continuing aspect of that love is in the moral oughtness, we ought to lay down our lives for the brothers. This is explained as the giving of our earthly goods to help a needy brother (17-18).

44. In 3:19-22 John brings up the first discussion on prayer (cf. part 2, 5:14-17). A condemning heart is a big hindrance to prayer for the believer. What is the cure for a condemning heart?

A: Know that God is greater than our heart and knows all things (20b). He knows that the blood of Jesus goes no cleansing us from all sin, as we walk in the light (1:6-7). He knows everything about us, including the intent and desires of the heart (Rom. 7:15-20).

45. What is the consequence of having a non-condemning heart (21)?

A: We have confidence before God.

46. According to v. 22, why do we get what we ask for in prayer?

A: Because we keep his commandments and practice doing that which is pleasing to him.

47. Whose commandment is it in v. 23? Why?

A. It is God the Father’s, because he commands us to believe in “his Son Jesus Christ.”

48. According to v. 23 what commandment did God give us?

A: Two-fold: believe in the name of his Son Jesus Christ, and love one another.

49. How can we test the spirits to see where they are from? (4:3-4)

A: Every spirit which confesses Jesus Christ has come in the flesh is of God; every spirit that does not confess Jesus come in the flesh is not of God. Many false prophets in the spirit of the antichrist have already come. In their doctrine and teaching they deny Jesus as the eternal God come in the flesh, the God-Man. They have an aberrant view of the person of Jesus. Their view of Christ will give them away. See Mormons, Jehovah Witnesses, etc.

50. What does John mean when he says, “This is the spirit of the antichrist, which you heard was coming and now is already in the world”?

A: The antichrist as a person is coming in the end times, just before Christ returns (Mt. 24:15ff, 2 Thess. 2:4, Rev. 12:1ff). Though he has not yet come, his evil emissaries called antichrists are already with us, working to deceive the nations and to keep them from repenting and turning to Christ.

51. How does John comfort the saints with regard to the many antichrists who have already come? (4-5)

A: He reminds them they are not of the world, but they are of God and have already overcome the world.

52. How is it that the saints have already overcome the world? What is John referring to?

A: The last half of the verse tells us: the saints have overcome the world, because of the Spirit of God in them; which Spirit is greater than the spirit that is in the world, a reference to the victory of Christ over Satan at the cross.

53. Why do some people believe the teachings of the antichrists, while others do not? (5-6)

A: The antichrists are of the world and speak the things of the world. That is why the world hears them and believes the lies. The apostles are of God and speak the things of God. Those who know God hear the teachings of the apostles and believe the same; those who are not of God do not hear and believe.

54. Why should we love one another? (7-8)

A: Because love is of God and everyone who loves is begotten of God and knows God. Those who do not love do not know God, because God is love.

55. What was the chief act by which God’s love demonstrated toward us? (9-10)

A: The Father’s love for us was demonstrating in the sending of his only begotten Son into the world to die that we might live through faith in him.

56. Which came first, God’s love for us, or our love for him? (10)

A: God loved us first; as a result, we love him.

57. What is the greatest motivation for our loving one another? (11)

A: God’s love for us should always serve as a model for our love for one another.

58. How is God’s love perfected in us? (12)

A: by our loving one another.

59. Another way we can know God is in us is given in v. 13. What is it?

A: By the Spirit he has given to us (Eph 1:13).

60. How do we know we have the Holy Spirit? (v. 15)

A: Whoever confesses that Jesus is the Son of God, God abides in him and he in God.

61. What is the end result of God’s love being perfected in us? (v. 17).

A: We have confidence in the day of judgment.

62. How does perfect love cast out fear?

A: Fear ultimately has to do with judgment and punishment. But, if God’s love is perfected in us, then we have confidence in the day of judgment. It is the final apologetic for our saving faith.

63. Why do we love God?

A: Because he first loved us (v. 19).

64. John says someone who says he loves God, but hates his brother is a liar. What is his rationale for saying this?

A: If we cannot love our brother whom we have seen, then we cannot love God whom we have not seen.

65. The first five verses provide the argument that every child of God overcomes the world. What is that argument?

A: Everyone who confesses that Jesus is the Christ is born of God, 1. Whatever is born of God overcomes the world, 4. Therefore, whoever confesses that Jesus is the Christ overcomes the world.

66. In verses 6-12 John argues from the testimony of God Himself concerning his Son. Specifically, he refers to the Spirit, the water, and the blood. To what do these refer and how do they testify concerning Jesus?

A: The Spirit came upon Christ at his baptism (water) and departed back to God at death (blood).

67. If John writes so their joy may be full (1:4), how does this relate to his writing to them so that they may know they have eternal life (5:13)?

A: Assurance of salvation is cause for great joy.

68. There is also joy in prayer. How so? What is the great promise of verses 14-15?

A: We can pray with confidence and boldness, if our prayers are according to his will. If they are, then he will hear and answer our prayers. The key, of course, is to seek to know his will, through the Word (cf. Lord‘s Prayer), and to submit to his will in all things.

69. If we pray for the salvation of someone by name and that person dies in his sins, what may we conclude from this? Why?

A: It was not God’s will to save him. For, had it been and if we had prayed it, then these verses assure us that person would have been saved.

70. Only in the context of verses 14-15 do verses 16-17 make sense. What is John doing in verses 16-17?

A: He is addressing an obvious question coming out of the promise for answered prayer. What about praying for the salvation of the lost? Should we or not? He answers this question in these verses.

71. The key to understanding these two verses are four phrases: 1] brother committing a sin, 2] not leading to death, 3] God will give him life, and 4] sin that leads to death. What do each of these mean and putting them all together, what is the meaning of the two verses?

A: 1] the brother committing a sins refers to a brother in its broadest sense: a neighbor, or a so-called Christian brother, a physical brother; all of these in general. The present tense used here, literally, sinning sin, indicates the lifestyle of an unregenerate, someone who is unsaved. 2] not leading to death means his sinning does not lead to the second death in the final judgment. The one who prays for him does not know if his sinning will ultimately death the second death, and the text does not suggest he does know. Rather, John is adding parenthetically saying, (and that sinning does not lead to death). If so, then the may can pray for the salvation of his brother and 3] God will give him life (eternal life). So John adds for emphatic explanation: to those who commit sins not leading to death. But, what about those whose sins do lead to the second death (the sins of the nonelect)? John adds, I do not say that one should pray for that. He then reminds them that not all sinning leads to the second death (the sins of the elect).

72. What are the three “we knows” of the closing verses?

A: 5:18, 5:19, and 5:20.

73. What is John’s concluding exhortation and what is its significance in the book?

A: Guard yourselves against the idols. The idols are the lust of the flesh, the lust of the eye, and the pride of life, 2:16. These are the things which drive the world and which the world serves. They can be subtle and are even championed by the word. Believers are to be on guard against these idols.