The first epistle of John is a book that serves a few purposes and is important to understanding Christianity. The text that will be analyzed is 1 John 3:1-6, but to understand these verses it is important to understand what comes before it, to whom it was written, and the circumstances around its writing. This will be demonstrated by looking at the historical-cultural context, literary context, analyzing the text, and how a Christian can apply the text today.
Historical-Cultural Context
When exegeting a passage it is important to have an understanding of the context in which it was written. Too often modern Christians take a passage and insert the knowledge of current events or their worldview on a text. The result is faulty exegesis that can potentially mislead into error. The historical-cultural context is one of those contexts that must be understood when studying the first letter of John. Previously it was proposed that John the Apostle was the author of the letter. The dating of the letter is wholly dependent on the authorship of the Gospel that bears the same name. Conservative estimates hold that the Gospel was written around 80-85 AD after the destruction of the Jerusalem Temple in 70AD[4]. Some of the Apostolic Fathers, such as Clement of Rome, quote the letter of 1 John in their work, or at the very least allude to it. This lends to a date of the early nineties for the authorship of the letter. This date is especially important as a dangerous heresy was becoming popular among the faithful. There are a few theories as to what this heresy was[5]. The most popular belief is that an early form of Gnosticism was the threat as it created a type of dualism and had an aversion to anything material to man. Another popular theory is that Docetism was the culprit as they denied Christ’s humanity. Less popular theories contend that it was Cerinthianism, which held to a form of adoptionism that stated that the divinity of Christ descended into the man after his baptism and left prior to the crucifixion. Still a less popular theory is that converts from Judaism became uncomfortable with the doctrine of the incarnation. The heresies of Gnosticism and Docetism as some combination seem most likely as they are tackles right away in the letter. In verse one John writes that we, meaning the Apostles, bear witness to what we have seen and touched. This is a remarkable way to begin as Gnosticism taught then, and does now, that matter is evil[6]. Furthermore, the only way to gain salvation was through the secret knowledge that was passed down from Jesus through his disciples. Continuing in 1 John 1:1 John testifies to the way that Christ is revealed and how belief in him leads to eternal life. The prologue of John also witnesses to the mystery of the incarnation as he testifies to the fellowship that is in the Father through the Son. Within the contest of 1 John 3:1-6 on can see hints of this historical context. Having establishes the incarnation ion chapter one and testifying to the two natures of Christ, John turns to the believer. In 1 John 3:1 John is in utter awe that we can be called children of God because of our faith in Christ[7]. The following verses describe Christian living and conduct. One of the hallmarks of Gnosticism was the idea that secret knowledge reigned supreme. It mattered not how one conducts themselves as the material world was evil. John contradicts this and declares that Christians conduct themselves in a manner worthy of Christ.Literary Context
Having briefly established the historical context in which the letter was written, we then need to move on to the literary context. Context is king when it comes to understanding scripture. The literary context assists us in staying on the right track and not falling victim to our preconceived notions. In the introduction the timeframe of authorship and the timeframe were touched upon. Who was John writing this letter to? After all this is something that was not discernable from the letter itself. Was it written to one church, or many? Again, this is something that is not made clear, but something we can discern from the letter itself. Christian tradition holds that John spend the latter part of his life in Ephesus which is in modern day Turkey. It is most probable that the letter was to the church there and to other churches that were close by[8]. Internal evidence also suggests that he had an intimate relationship with the readers. There is no salutation that was common at the time, and he often addresses the readers as “dear children”. John is writing as a spiritual father of sorts out of concern for the dangerous heresies that were threatening to tear the church apart. The Greek used in the letter was simple and matches closely with that used in the Gospel of John. The author uses great imagery such as light and darkness, life, and death, etc. Further proof of personal acquaintance is shown in the context of the letter. John addresses the deceivers as anti-Christ, liars, and deceivers. He pulls no punches. He is writing to strengthen the faith and to protest them from this heretical contingent that has formed in the region. This is emphasized in 1 John 3:1-6 as John emphasizes several times that those who hope in Christ are God’s children now[9].Analysis of Text 1 John 3:1-2
1 John 3:1-6 begins with an exciting exhortation of the Christian’s status before God. The Father loves us so much that through faith we become children of God. The word used for love in this passage is the Greek agape. This word occurs 116 times in the New Testament and used several times by John[10]. This term in Greek means to have a deep love or regard for someone[11]. In biblical terms it is a love that never fails and is never waning. The noun is an accusative and points to the prominent noun of the Father. John is showing that the love of God for us is unending. As if that were not enough John ups the ante by adding “and so we are” at the end of verse one. The ESV, NRSV, and RSV all end the verse in this way. The NIV ends it slightly different. It ends it with “That is what we are!” When reading the text one can feel the awe that John has at this wonderful thought. Jesus is the Son by nature, but we are children by grace. We share in his divine nature by being regenerated through faith. The first half verse one ends with the Greek word esmen. This is what makes the verse in English translations end the way it does. It is in the active voice and means “to be” and is in the present tense[12]. The verse concludes with John stating that the world will never fully understand Christians because it never fully understood who Jesus is. Regardless of that fact Christians can take solace in the fact that they are God’s children and that God is with them. In verse two John once again reiterates that we are the children of God. The same Greek word esmen is used to show that it is something that is presently active, or an active state of being. The text continues and states that believes do not currently appear like they will be but will be like Christ when Christ appears. This is a fascinating verse and references the Christian belief of the resurrection of the dead. It is the future glory that awaits believers in Christ when he is revealed and comes again. One of the key Greek words in verse two is ephanerōthē. When Christ reveals, or manifests, himself we will be like him[13]. It is a summary aorist and summarizes what we will be in the future. Therefore, verse one shows that we are now children of God. Verse two also reiterates this and John tells the believers that when Christ returns, we will see Christ as he truly is. In this like we see a reflection of his light, but in Heaven we will see the light first hand as he is as Peter, James, and John (the writer) saw in the transfiguration[14]. In studying this passage three translations gave a different interpretation for the term. The NRSV uses “yet to be revealed”, the RSV uses “we shall see him”, and the KJV “not yet appear”. The three translations essentially say the same thing, but utilize different variations to help the reader further understand the passage.Analysis of Text 1 John 3:3-4
After telling his readers about how blessed they are to be children of God, John transitions to his next exhortation about sin and Christian living. Verse three is a transition, but it is not the standard transition sentence. It is a great statement of the Christian faith. John tells his readers that everyone who hopes in Christ is pure just as Christ is. John tells his readers that if one wants to be like Christ when he is revealed (verse 2), then they need to try to live like him in the here and now[15]. The verse is a great statement of the Christian faith, but it links faith with trying to obey the way that Christ commands Christians to live. In a way it refers back to the beatitudes in Matthew 5:8. Only the pure in heart with see God. The word in verse three is the noun elpida which in the English is defined as hope or expectation[16]. The foundation for the hope is Jesus, and whoever hopes in Jesus purifies himself. This denotes a process that is ongoing from a moral standpoint. The believer looks to Jesus to purify his thoughts, actions, and desires. It is an ongoing process that never ends and that sets the Christian apart from the world. In verse 4 John gets to the crux of the matter by saying that everyone who sins is guilty of lawlessness. This is because every sin is lawlessness. One of the keys to this passage is the word poieó. This is important because most English translations such as the KJV, RSV, and NRSV have the translation of “commits”. The ESV is a little different as it translates it as “makes a practice of”. The actual meaning of the word is to make, manufacture, or construct[17]. This important to distinguish because it is impossible this side of Heaven to keep from sinning. That is not what John is trying to convey. He is trying is laying the foundation of Christian conduct by saying those who are making a practice of sinning are practicing lawlessness because a life of sin is lawlessness. This does not mean that Christians won’t sin, but that they are not intentionally making a practice of it[18].Analysis of Text 1 John 3:5-6
To capitalize on what was said in verse four, in verse five John tells the church that Jesus appeared to take sin and him there is no sin. This is another fundamental truth that strikes to the heart of Gnosticism and Docetism. Only God can take a way sin and is sinless, and Jesus came in the flesh and did both. Verse 5 describes the salvific power of Christ and his absolute sinlessness. Therefore, he was not like any other man, but the God-man. In verse five the word for “takes” is the Greek word airó. Looking at the syntax one can see that it is a finite verb. In writing this John is speaking to the mystery of the incarnation. Jesus Christ is the Lamb of God who came to take away the sins of the world[19]. According to BDAG airó means to take away or remove[20]. Furthermore, this fits with various English translations that were consulted. Jesus takes away our sin past, present, and future and they are gone. In verse six John reiterates that everyone in Jesus does not sin, and the one who does sin has not seen him or known him. To get his point across John uses a Greek word that only occurs three times in the New Testament, and this is the only time he uses it. The Greek word in question is egnōken which means to see, experience, or undergo[21]. From a syntax point of view this work is interesting as it is pluperfect. Though it is past tense it also denotes a completed perfect action. Therefore John reiterates that anyone who is making a practice of sin never really knew Christ in the first place. Those that truly know him, though they may sin, are not attempting to live a life of sin.Application
What does 1 John 3:1-6 have to do with the Christian today? There is a lot that can be said, but the first thing we can apply to our lives in the knowledge that we are children of God. God sent his son Jesus Christ to die and take away our sin. This is a great love and gift that has been bestowed on us by grace. Like John, this knowledge should fill us with a sense of awe and gratitude (1 John 3:1). With knowledge of this we can have confidence that we will see Jesus as he currently is. Just as Peter, James, and John saw Jesus clothed in light we will do the same one day. We believe by faith, and by that faith we live our lives with joy, perseverance, and hope. It is the hope in Jesus that purifies us as verse three says, but it isn’t something that instantly happens. It is a process. Though Christ saves and takes away our sin that doesn’t mean that the inclination to sin has gone. That stays with us as a part of the fall. Every day we reiterate our commitment to follow Jesus and follow his ways. We strive to be obedient to Christ so that we are not enslaved by our sinful nature. This great letter from John reassures us but also implores us in the ways of proper Christian conduct. Can one be a serial killer while saying that they claim Jesus as savior? The reality is that John says no. In fact, in verse six John says that such a person never really knew him. Since they never really knew him they never followed him and were therefore still sinning. We are human and we will still sin. In fact some sin may be habitual and one will get wholly frustrated and upset. Maybe we know someone like this or maybe it is ourselves. Is the sinning intentional? Was there a plan for that sin? John is not saying that the believer in Jesus will be sinless, after all only Jesus was sinless. John is saying that the believer would not be dominated by sin and will strive to obey they morality that Christ has laid forth. Living the Christian life is one that we will be doing until we take our final breath. This passage from 1 John 3:1-6, lays out what is expected from the child of God. It is important to know that through faith one is a child of God, hope in Christ purifies us, Christ takes away sin, and we must strive to not be enslaved in sin. By doing this we will be an example to those around us to come to faith in Christ for their salvation.Conclusion
The process of researching and writing this exegetical paper has been a great experience. By looking into 1 John 3:1-6 in the original language the text opened up in a new way. Some terms that are translated in English don’t mean exactly the same as they do in Greek. Though the effort in various translations is to get as close as possible, having a knowledge of the original is beneficial. It allows better study, exegesis, and teaching. It is important to handle to text as correctly as possible because it is the word of God, and as teachers we will be held accountable if we lead others to error. The process is one that will take time to perfect, but practice is needed. The Greek text is a treasure that many have opted not to pursue because of the abundance of English translations available. When relying on a translation we are relying on the individual or committee, and said individuals most likely have denominational or traditional bias. In fact, all of us bring some kind of presupposition to scripture. That is being human, but learning the Greek language tools allows us, the best we can anyway, to eliminate those presuppositions and rely wholly on the text. Other sources like commentaries and surveys can still be utilized to make sure we are on the right track.Appendix A Block Diagram of 1 John 3:1-6
1 ἴδετε ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ ἵνα τέκνα θεοῦ κληθῶμεν, καὶ ἐσμέν. διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς ὅτι οὐκ ἔγνω αὐτόν. 2 ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. 3 καὶ πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπʼ αὐτῷ …ἁγνίζει ἑαυτὸν καθὼς ἐκεῖνος ἁγνός ἐστιν. 4 Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. 5 καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ …οὐκ ἔστιν. 6 πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν.Appendix B Syntax
1 ἀγάπην: accusative, feminine, singular (accusative of direct object) τέκνα: nominative, plural, neuter (nominative of subject) κληθῶμεν: aorist, passive, subjunctive, first person, plural (projection subjunctive of purpose following ἵνα) 2 ἐσμεν: present, active, indicative, first person, plural (stative) ἐφανερώθη: aorist, passive, indicative, third person, singular (summary aorist) 3 ἐλπίδα: accusative, feminine, singular (accusative of direct object) 4 ποιῶν: present, active, participle, singular, nominative, masculine (attributive participle) ἁμαρτίαν: accusative, feminine, singular (accusative of direct subject). 5 ἄρῃ: aorist, active, subjunctive, third person, singular (Aorist subjunctive exhortation) 6 ἔγνωκεν: perfect, active, indicative, third person, singular (finitive completed action)Bibliography
Akin, Daniel L. 1, 2, 3 John. Vol. 38, The New American Commentary. Nashville: Broadman & Holman Publishers, 2001. Arndt, William, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Brown, Raymond. An Introduction to The New Testament. New Haven: Yale, 1997. Carson, D.A., and Douglas J. Moo. An Introduction to The New Testament. Grand Rapids: Zondervan, 2005. Eusebius of Caesarea. An Ecclesiastical History to the 20th Year of the Reign of Constantine. London: Samuel Bagster and Sons, 1847. Haas, C., Marinus de Jonge, and J. L. Swellengrebel. A Handbook on the Letters of John. UBS Handbook Series. New York: United Bible Societies, 1994. Kittel, Gerhard, Geoffrey W. Bromiley, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament. Grand Rapids, MI: Eerdmans, 1964–. Kruse, Colin G. The Letters of John. The Pillar New Testament Commentary. Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub. and Apollos, 2000. Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996. Lukaszewski, Albert L., and Mark Dubis. The Lexham Syntactic Greek New Testament: Expansions and Annotations. Bellingham: Logos Bible Software, 2009. Lukaszewski, Albert L., Mark Dubis, and J. Ted Blakley. The Lexham Syntactic Greek New Testament, SBL Edition: Expansions and Annotations. Bellingham, WA: Lexham Press, 2011. Nicoll, W. Robertson. The Expositors Greek Testament: Commentary. ———. The Expositors Greek Testament: Commentary. N.p.: Doran, n.d. Simeon, Charles. Horae Homileticae: James to Jude. Vol. 20. London: Holdsworth and Ball, 1833. Spence-Jones, H. D. M., ed. 1 John. The Pulpit Commentary. London; New York: Funk & Wagnalls Company, 1909. Walvoord, John F., and Roy B. Zuck. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985. William and Robert Mounce. Greek and English Interlinear New Testament. Grand Rapids: Zondervan, 2011. Zerwick, Max, and Mary Grosvenor. A Grammatical Analysis of the Greek New Testament. Rome: Biblical Institute Press, 1974.[1]. Colin G. Kruse, The Letters of John, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub. and Apollos, 2000), 17. [2]. Eusebius of Caesarea, An Ecclesiastical History to the 20th Year of the Reign of Constantine (London: Samuel Bagster and Sons, 1847), 305. [3]. Raymond Brown, An Introduction To The New Testament (New Haven:: Yale, 1997), 383. [4]. Carson and Moo, An Introduction To the New Testament, 746. [5]. C. Haas, Marinus de Jonge, and J. L. Swellengrebel, A Handbook on the Letters of John, UBS Handbook Series (New York: United Bible Societies, 1994), 4. [6]. Charles Simeon, Horae Homileticae: James to Jude (London: Holdsworth and Ball, 1833), 20:356. [7]. Daniel L. Akin, 1, 2, 3 John, vol. 38, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 132. [8]. John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), 880. [9]. W. Robertson Nicoll, The Expositors Greek Testament: Commentary, 182. [10]. William and Robert Mounce, Greek and English Interlinear New Testament (Grand Rapids: Zondervan, 2011), 1000. [11]. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 292. [12]. Max Zerwick and Mary Grosvenor, A Grammatical Analysis of the Greek New Testament (Rome: Biblical Institute Press, 1974), 786. [13]. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–). [14]. H. D. M. Spence-Jones, ed., 1 John, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 71. [15]. Kruse, The Letters of John, 116. [16]. Albert L. Lukaszewski and Mark Dubis, The Lexham Syntactic Greek New Testament: Expansions and Annotations (Bellingham: Logos Bible Software, 2009), 1 john 3:3. [17]. Louw and Eugene Albert Nida, Greek-English Lexicon Of, 803. [18]. Albert L. Lukaszewski, Mark Dubis, and J. Ted Blakley, The Lexham Syntactic Greek New Testament, SBL Edition: Expansions and Annotations (Bellingham, WA: Lexham Press, 2011), 1 John 3:4. [19]. Nicoll, The Expositors Greek Testament, 184. [20]. Arndt et al., A Greek-English Lexicon, 28. [21]. Louw and Eugene Albert Nida, Greek-English Lexicon Of, 807.
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