1 John

1 John 1:1-4. Marshall entitled this section as Prologue – The Word of Life. He states “This writing begins without any of the formal features characteristic of a letter, such as we found in 2 John and 3 John. Since the conclusion also lacks any typical features of a letter, we must conclude that the writing is not so much a letter as a written sermon or address” (p. 99).

Demarcation of the Text

All English translations demarcate this passage as one cohesive passage.

NRSV, ESV, NASB, NIV, NET, NLT, CEV, MSG. The NRSV, ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcate this passage as belonging to one cohesive section entitled The Word of Life (NRSV).
I. Howard Marshall. Marshall demarcates this passage as one cohesive section entitled Prologue – The Word of Life.

This passage is the beginning of the pastoral letter. The next passage begins by introducing the light motif that is used throughout the rest of the letter. In v. 1-4, the author begins his letter by focusing on the legitimacy of his testimony.

Moving the boundaries to include additional verses would blur the lines of the focus the author is trying to create in his letter.

The Argument of the Text

The author utilizes is common bond with and authority with his intended audience to get his point across. The author builds upon the knowledge his audience has of prior scripture, namely Genesis and the Gospel of John.

The issues in this passage:

In this introduction to his letter, the author declares that the testimony of what he has seen with his eyes and touched with his hands, the eternal Son of God, is true.
The author states that his purpose for writing is to create unity within the Church by making joy complete through his testimony.

This passage gets its message across through straight-forward declarations.

This passage is about the legitimacy of the author’s testimony. He has seen with his own eyes and touched with his own hands what has always been, the Son of God.

The Co-text

Development of Important Words/Motifs:

Seen, heard, touched. The author makes it clear that what he is testifying about was physical, it could be seen, heard, and touched.
Life. This thing that could be seen, heard, and touched was life, eternal life; it has always been.
Fellowship. The purpose of this life making his presence known in a physical manner that could be seen, heard, and touched so that the father could have fellowship with his people and his people could have fellowship with each other.

Openness to Interpretive Possibilities:

Without reading further, we do not see the author’s polemic regarding believer’s position in the kingdom. The author speaks of love for one another and abiding in the Father. The author goes on to warn against loving the world and falling prey to the antichrist.

Context

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times. Howard states “it is all too easy for us to avoid Christian unity with people whose way of doing things or whose general culture is different from ours, and we need to pull down such barriers” (p. 107). He continues to states, however “There cannot be unity between denominations which differ in their understanding of the way of salvation, and there cannot be unity between those who accept and those who do not accept Jesus Christ – crucified for our sins and raised for our justification – as Savior” (p. 107).

Intertext

OT passages alluded to in this text and their significance in this new context:

Genesis 1:1. “In the beginning when God created the heavens and the earth…” The author's audience would have thought of this verse when the author made reference to “what was from the beginning”.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

John 1:1-18. The author's audience would have thought of this verse when the author made reference to “what was from the beginning”.
John 1:4. “4 in him was life, and the life was the light of all people.” This passage comes to mind when the author refers to “life” in verse one and two.
John 1:14. “14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.” This passage comes to mind when the author speaks of the message taking on a physical presence.
John 11:25. “25 Jesus said to her, “I am the resurrection and the life. Those who believe in me, even though they die, will live…” In this passage, Jesus makes it clear that it is he who is life.
John 14:6. “6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” In this passage, Jesus makes it clear that it is he who is life.
Acts 5:20. “20 “Go, stand in the temple and tell the people the whole message about this life.” In this passage, the Lord informs his disciples to preach the message in the temple that he is life.
1 Corinthians 1:9. “9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.” This passage speaks to fellowship through Jesus.

This passage is the “story of God and God’s people”. In this passage, the author declares that what he has seen, touched and heard has been since the beginning and is eternal. His purpose is to bring those who believe in him into fellowship with the Father and with each other. Marshall states “Our writer here wants to emphasize that the Christian message is identical with Jesus; it took personal form in a person who could be heard, seen, and even touched” (p. 102). This is the “story of God and God’s people”.

1 John 1:4 (NRSV)

4 We are writing these things so that our joy may be complete.

Main Verbs

Writing

(be) Complete

Verbs

Writing

Tense – Present
Mood – Indicative
Voice – Active

(be) Complete

Tense – Future
Mood – Conditional
Voice – Passive

1 John 1:5-10

Close Reading

Genre

1 John 1:5-10. The author begins his polemic proper with this passage.

Demarcation of the Text

There is general agreement across the English translations. The majority of English translations demarcate this passage in agreement with this study, while a few of the translations add a couple of verse in this section.

NRSV, ESV, NASB, NABRE, CEV. The NRSV, ESV, NASB, NABRE, and CEV demarcate this passage as belonging to one cohesive section entitled God is Light (NRSV).
NIV, NET, MSG. The NIV, NET, and MSG demarcate this passage to include 1:5-2:2 entitled Light and Darkness, Sin and Forgiveness(NIV).
NLT. The NLT demarcates this passage to include 1:5-2:6 entitled Living in the Light (NIV).
I. Howard Marshall. Marshall demarcates this passage to include 1:5-2:2 entitled Walking in the Light.

This passage transition from the prologue to the polemic proper. The main focus in this passage is walking in the light versus walking in darkness. The next section focuses on sin and forgiveness. There is a definite shift in the polemic to begin chapter two. First, there is a familiar textual marker, “dear children” to begin the new passage. This will become a familiar textual marker the author uses throughout this letter. Also, the author changes his theme in the next section focusing on sin and forgiveness.

Moving the boundaries to include additional verses would blur the lines of the focus the author is trying to create in his letter.

The Argument of the Text

The author utilizes a pastoral polemic to communicate his point. With themes very similar to the Gospel of John, the author speaks of light and darkness, a common theme in the Gospel as well.

The issues in this passage:

Walking in the light versus walking in the dark.
Fellowship with God and other believers through walking in the light.
The need believers have to confess their sins to receive righteousness and cleansing from our faithful God.
This passage gets its message across through straight-forward declarations within a polemic.

This passage is about walking in the light versus walking in the dark. Walking in the light brings fellowship with God and with other believers. Believers have the need to confess their sins so that their faithful God can cleanse them and bring them into righteousness.

The Co-text

Situation of Text in Larger Presentation:

The prior passage is the prologue of the letter in which the author establishes his authority built on his eyewitness testimony.

With the author’s testimony of physically encountering God by touching, seeing, and hearing Jesus, the audience can expect his testimony to be an extension of the ministry of Jesus bearing much weight.

Development of Important Words/Motifs:

God. In this passage, God is the subject. God is light. God is the one who cleanses sin and brings his people into righteousness.
Light / Darkness. In this passage, the common Johannian them of light (versus darkness) is made prevalent.
Fellowship. The result of walking in the light is the theme the author started his letter with.
Sin. The importance or heavy consequence of sin is an important them.
Forgive / Cleanse. God forgive and cleanses those who are truthful and walk in the light.

Openness to Interpretive Possibilities:

Without reading further, we do not see how the author continues his polemic regarding believer’s position in the kingdom. The author speaks of love for one another and abiding in the Father. The author goes on to warn against loving the world and falling prey to the antichrist.

Context

Socio-Historical Setting:

Understanding the difficulties that the audience were enduring because of their faith in Jesus Christ both with Gentiles and Jews helps explain why this encouraging homiletic would be so helpful.

Reading this text with the knowledge of this setting helps explain the author’s use of such intimate titles for his audience.

Appeal to Particular Cultural Conventions/Cues:

In the context of the writing of this letter, fellowship would have been an important topic of discussion. At the close of the first century, Christianity had become widespread and significant. With this, persecution also became prevalent and widespread. Fellowship would have been social need and an important topic of discussion.

In a similar way, there is a significant need in today’s culture to belong. With the rise of social media and the isolation that comes with it, people have a deep need to belong. Similarly, with globalization and the access to information and varying worldviews, Christianity is becoming less and less acceptable.

The Interface of Contexts:

Within the world this passaged addressed, there was growing exclusion and persecution among Christians. It would have helpful to be reminded from a close mentor (the author) of the believer’s identity in the family of God. This would have been an encouragement aided in perseverance through these difficult times. It appears that John was writing to offset claims of some people that they were without sin and perhaps had never sinned. Marshall states “It is probable that these claims were real statements made by people in the church to which John was writing…” (p. 110).

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times. While no one today claims to be without sin or to never have sinned, the depravity of sin is often shrugged off as inconsequential by both those outside the church and from within the church. Marshall states “They were deceived in thinking that they could have fellowship with God while they practiced sin…” (p. 111).

Intertext

OT passages alluded to in this text and their significance in this new context:

Psalms 27:1. “1 The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid?” This passage speaks of the Lord being light.
Psalms 36:9. “9 For with you is the fountain of life; in your light we see light.” In this passage, again, God is light, and it is through him that we see light.
Psalms 104:1-2. “1 Bless the Lord, O my soul. O Lord my God, you are very great. You are clothed with honor and majesty, 2 wrapped in light as with a garment. You stretch out the heavens like a tent…” This passage has the Lord wrapped in light.
Isaiah 49:6. “6 he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.” Not only is God light, but God’s people are to be a light to the nations.

Ancient Texts (Greco-Roman or Jewish) alluded to in this passage and their significance in the context of this text:

1QS 1:9. “9. has been revealed concerning their appointed times, and that they may love all the sons of light…” The Qumran Community Scroll states that God’s followers are sons of light.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

Matthew 4:16. “the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.” Jesus fulfills this prophecy of Isaiah as he starts his ministry.
Matthew 5:16. “16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” Jesus calls his followers to be a light shining before others as it reflects from him as the light reflects from a city on a hill.
Luke 2:32. “32 a light for revelation to the Gentiles and for glory to your people Israel.” When Jesus is presented in the temple, Simeon declares that Jesus is a light.
John 1:4-9. “4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it. 6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.” John’s gospel is very similar to this passage.
John 3:19-21. “19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.” This passage speaks to Jesus being the light and those who hate the light because their deeds are evil and those who love walking in the light.
John 8:12. “12 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.” In this passage, Jesus specifically declares that he is the light of the world.
John 9:5. “5 As long as I am in the world, I am the light of the world.” This passage is another declaration by Jesus that he is the light of the world.
John 12:35. “35 Jesus said to them, “The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going.” This passage, again, has Jesus declaring that he is the light and discussing that those who follow him will walk in the light.
John 12:46. “46 I have come as light into the world, so that everyone who believes in me should not remain in the darkness.” Jesus declares that he is the light and that his followers should not walk in the darkness.
Ephesians 5:8. “8 For once you were darkness, but now in the Lord you are light. Live as children of light…” In this passage, Paul uses similar terms as John as he admonishes his audience live as children of light.

This passage is the “story of God and God’s people”. In this passage, the author explains that true fellowship with God and God’s people comes through walking in the light, for God is light. The author continues that all have sin and when confessed are cleansed by the blood of Jesus and brought into righteousness by our faithful God. Marshal states “to confess sins is not merely to admit that we are sinners, but to lay them before God and to seek forgiveness” (p. 113). This is the “story of God and God’s people”.

1 John 1:9 (NRSV)

9 If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.

Main Verbs

Confess

Forgive

Cleanse

Verbs

Confess

Tense – Future
Mood – Subjunctive
Voice – Active

Tense – Present
Mood – Indicative
Voice – Passive

Forgive

Tense – Future
Mood – Indicative
Voice – Active

Cleanse

Tense – Future
Mood – Indicative
Voice – Active

1 John 2:1-11

Close Reading

Genre

1 John 2:1-11. As the author transitions from his polemic to exhortation, his deep pastoral love for his audience becomes apparent. This deep pastoral and fatherly love continues throughout his letter.

Demarcation of the Text

There is virtually no agreement across the English translations as to how to demarcate this passage. The NABRE comes closest to how this passage is being demarcated. The NABRE includes the verses in this passage but separates them into two section.

NABRE. The NABRE demarcates this passage as belonging to two separate sections. The first section includes v. 1-6 entitled Christ and His Commandments. The second section includes v. 7-11 entitled The New Commandment.
NRSV, CEV. The NRSV and CEV demarcate this passage as belonging to two separate sections. The first section includes v. 1-6 entitled Christ our Advocate (NRSV). The second section includes v. 7-17 entitled A New Commandment (NRSV).
ESV. The ESV demarcates this passage as belonging to two separate sections. The first section includes v. 1-6 entitled Christ our Advocate. The second section includes v. 7-14 entitled The New Commandment.
NASB. The NASB demarcates this passage as belonging to a larger section that includes v. 1-14 entitled Christ is our Advocate (NASB).
NIV, NET. The NIV and NET demarcate this passage as belonging to two separate sections. The first section includes 1:5-2:2 entitled Light and Darkness, Sin and Forgiveness (NIV). The second section includes 2:3-11 entitled Love and Hatred for Fellow Believers (NIV).
NLT. The NLT demarcates this passage as belonging to two separate sections. The first section includes 1:5-2:6 entitled Living in the Light. The second section includes 2:7-14 entitled A New Commandment.
I. Howard Marshall. Marshall demarcates this passage as belonging to two separate sections. The first section includes 1:5-2:2 entitled Walking in the Light. The second section includes v. 3-11 entitled Keeping His Commands. Marshall does state when referring to 2:1 that “At this point there is a brief pause in the thought, indicated by the writer’s address to his readers as “my dear children”” (p. 155). He continues “Now he turns his attention more directly to the members of the church and issues an appeal to them” (p. 155).

This passage begins with an introductory phrase that is a textual marker that assists in the demarcation of this passage, “My little children…” The author then dives deeper into the sin that was mentioned in the previous passage.

This passage is difficult to demarcate as evidenced by the wide range of demarcations across the English translations. Moving the boundaries to divide this passage into smaller sections misses out on the overall teaching of the author.

The Argument of the Text

The author utilizes a pastoral exhortation to communicate his point. With themes very similar to the Gospel of John, the author speaks of light and darkness, a common theme in the Gospel as well.

The issues in this passage:

Jesus Christ is our advocate to God and the atoning sacrifice for our sins.
Knowing Jesus is to abide in him and to walk as he walked.
Love your brothers and sisters.
Walk in the light.

This passage gets its message across through straight-forward declarations within an exhortation.

This passage is about unity within the family of God. Because of Jesus’ atoning sacrifice, his followers have been brought into the family. By abiding in him and loving each other, believers walk in the light.

The Co-text

Situation of Text in Larger Presentation:

The prior passage introduces walking in the light verses walking in the dark and how sin is related to that. This sets the context for this passage that explains how sin is taken care of by Jesus and how Jesus’ followers should respond by abiding in him and loving one another. This leads to walking in the light.

The author’s declared that he was an eyewitness to Jesus. This draws the audience in to listen intently to what this eyewitness has to say. In the prior passage, the author introduces the concept of sin and walking in the light versus walking in the dark. The pulls the audience into the author’s teaching by raising their expectation to learn how Jesus’ followers are to deal with sin and walk in the light.

Development of Important Words/Motifs:

Sin. Sin effects all. But there is a solution to the problem of sin, the atoning sacrifice of Jesus. Marshall states “None of us is free from sin; none of us can claim that we do not need the cleansing offered by Jesus for sinners” (p. 120).
Advocate, atoning sacrifice. Jesus is our advocate before the Father and our atoning sacrifice.
Obey. God’s people are told to obey, to obey his commands. There are two that are highlighted; to abide in Jesus and to love other.
Light. In this passage, God’s people are to walk in the light. Loving others is walking in the light.

Openness to Interpretive Possibilities:

Without reading further, we do not see how the author continues his exhortation regarding believer’s position in the kingdom. The author warns against loving the world and falling prey to the antichrist.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times. While no one today claims to be without sin or to never have sinned, the depravity of sin is often shrugged off as inconsequential by both those outside the church and from within the church. Marshall states “They were deceived in thinking that they could have fellowship with God while they practiced sin…” (p. 111).

Intertext

OT passages alluded to in this text and their significance in this new context:

1 Chronicles 28:9. “9 “And you, my son Solomon, know the God of your father, and serve him with single mind and willing heart; for the Lord searches every mind, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will abandon you forever.” This passage speaks of knowing God.
Isaiah 5:13. “13 Therefore my people go into exile without knowledge; their nobles are dying of hunger, and their multitude is parched with thirst.” This passage speaks of the consequences of not knowing God.
Jeremiah 9:6. “6 Oppression upon oppression, deceit upon deceit! They refuse to know me, says the Lord.” This passage speaks of those who refuse to know God.
Jeremiah 9:24. “24 but let those who boast boast in this, that they understand and know me, that I am the Lord; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the Lord.” This passage conversely speaks of the confidence available to those who know God.
Jeremiah 31:34. “34 No longer shall they teach one another, or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.” This passage looks forward to the day when all people will know the Lord.
Hosea 4:1. “Hear the word of the Lord, O people of Israel; for the Lord has an indictment against the inhabitants of the land. There is no faithfulness or loyalty, and no knowledge of God in the land.” In this passage, Hosea laments that no one knows God.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

John 10:14-18. This passage speaks to Jesus being the good shepherd. In this passage, Jesus declares that he knows God and that God knows him. Jesus continues that his sheep know him, and he knows his sheep.
John 12:35. “35 Jesus said to them, “The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going.” John virtually repeats these words of Jesus as he is exhorting his audience.
John 13:15. “15 For I have set you an example, that you also should do as I have done to you.” John repeats Jesus’ exoneration that was given at the Last Supper.
John 13:33. “33 Little children…” Jesus uses this endearing term also.
John 13:34-35. “34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.” John continues to teach the same things that Jesus taught.
John 14:20. “20 On that day you will know that I am in my Father, and you in me, and I in you.” In this passage, Jesus states that he is in the Father and that the Father is in him.
John 14:16. “16 And I will ask the Father, and he will give you another Advocate, to be with you forever.” In this passage, Jesus declares that the Father will be sending an Advocate other than Jesus, the Holy Spirit. The term ‘advocate’ would not have been foreign to John’s audience.
John 14:23. “23 Jesus answered him, “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them.” In this passage, Jesus speaks to the evidence of our love for him is shown by our keeping of his commandments. The result of this is communion with God.
John 15:12. “12 This is my commandment, that you love one another as I have loved you.” This passage is Jesus giving the command that John later gives to his disciples.
John 17:21, 23, 26. In these passages, Jesus is praying to the Father asking the Father to make Jesus’ disciples one as Jesus and the Father are one.
John 15:4-10. In this passage, Jesus is teaching his disciples about abiding in him using the analogy of a grape vine.
Romans 8:34. “34 Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us.” In this passage, Paul also states that Jesus intercedes for us.
1 Corinthians 4:14. “14 I am not writing this to make you ashamed, but to admonish you as my beloved children.” In this passage, Paul also speaks of his audience as “beloved children”.
Galatians 4:19. “19 My little children…” In this passage, Paul also speaks of his audience as “children”.
Hebrews 8:11. “11 And they shall not teach one another or say to each other, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest.” In this passage, the Hebrews author states that each will know the Lord.
1 Peter 2:21. “21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.” In this passage, Peter exhorts his audience to walk as Jesus walked.

This passage is the “story of God and God’s people”. In this passage, the author explains sin has been atoned for by the sacrifice of our advocate, Jesus Christ. Because of this, God’s people can experience true fellowship with God and God’s people by walking in the light. Walking in the light is accomplished through abiding in Jesus and loving our Christian brothers and sisters. This is the “story of God and God’s people”.

1 John 2:1b-2 (NRSV)

But if anyone does sin, we have an advocate 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 sins of the whole world.

Main Verbs

Sin

Have

Verbs

Sin

Tense – Future
Mood – Conditional
Voice – Active

Have

Tense – Present
Mood – Indicative
Voice – Passive

Tense – Present
Mood – Indicative
Voice – Passive

1 John 2:12-17

Close Reading

Genre

Demarcation of the Text

There is very little agreement across the English translations as to how to demarcate this passage. The only translations that agree with one another also agree with the demarcation of this study.

NET, NABRE, MSG. The NET, NABRE, and MSG demarcate this passage as one cohesive section entitled Words of Reassurance (NET).
NRSV. The NRSV demarcates this passage as part of a larger sections that includes v. 7-17 entitled A New Commandment.
ESV. The ESV demarcates this passage as belonging to parts of two larger sections. The first section includes v. 7-14 entitled The New Commandment. The section includes v. 15-17 entitled Do Not Love the World.
NASB. The NASB demarcates this passage as belonging to a larger section that includes v. 1-14 entitled Christ is our Advocate. The section includes v. 15-24 entitled Do Not Love the World.
NIV. The NIV demarcates this passage as belonging to two separate sections. The first section includes v. 12-14 entitled Reasons for Writing. The second section includes v. 15-17 entitled On Not Loving the World.
NLT. The NLT demarcates this passage as belonging to parts of two separate sections. The first section includes v. 7-14 entitled New Commandment. The second section includes v. 15-17 entitled Do Not Love the World.
CEV. The CEV demarcates this passage as belonging to part of a larger section that includes 7-17 entitled The New Commandment.
I. Howard Marshall. Marshall demarcates this passage as one coherent section entitled The New Status of Believers and Their Relation to the World.

There is a shift in the focus of the author’s exhortation. First, the author uses the common introductory phrase that is a textual marker which assists in the demarcation of this passage, “little children…” The author gives reason for his writing to Father’s, children, and young people. The author concludes the passage by warning against loving the world.

This passage is difficult to demarcate as evidenced by the wide range of demarcations across the English translations. Moving the boundaries would blur the focus of the author’s teaching.

The Argument of the Text

The author utilizes a pastoral exhortation to communicate his point. The author again shows the deep love he has for his audience as he addresses them with endearing terms.

The issues in this passage:

The author outlines his purpose for writing this letter. They focus on;
- The forgiveness of sins through the name of Jesus Christ.
- The audience has known Jesus from the beginning.
- The audience has overcome the evil one.
- The audience is strong.
- The word of God abides in the audience.
Do not love the world. One cannot love the world and love the Father. The two are opposed to one another.
The world will pass away, God’s people will abide forever.

This passage gets its message across through straight-forward declarations within an exhortation.

This passage is about the victory God’s people have through Jesus Christ. This passage is also about the opposition between the world and God’s kingdom. One who loves the world cannot love the Father.

The Co-text

Situation of Text in Larger Presentation:

In the prior passage, the author reminds his audience that their sins have been paid for through the atoning sacrifice of Jesus and that God’s people are to love one another.

The author’s declared that he was an eyewitness to Jesus. This draws the audience in to listen intently to what this eyewitness has to say. In the prior passage, the author introduces the concept of sin and walking in the light versus walking in the dark. This pulls the audience into the author’s teaching by raising their expectation to learn how Jesus’ followers are to deal with sin and walk in the light.

Development of Important Words/Motifs:

Love of the world. In this passage, John makes it very clear to his audience that one cannot love the world and all that the world entails while at the same time love God. The world and God are polar opposites.

Openness to Interpretive Possibilities:

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times. While no one today claims to be without sin or to never have sinned, the depravity of sin is often shrugged off as inconsequential by both those outside the church and from within the church. Marshall states “They were deceived in thinking that they could have fellowship with God while they practiced sin…” (p. 111).

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

Matthew 7:21. “21 Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” It is important for God’s people to not just believe, but to do his will.
John 3:19. “19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.” This passage reminds us that as humans our natural fleshly desires are contrary to God’s will.
John 12:31. “31 Now is the judgment of this world; now the ruler of this world will be driven out.” This passage is a reminder that judgement is coming.
John 12:43. “43 for they loved human glory more than the glory that comes from God.” This passage indicates one of the fleshly desires that is contrary to God’s will.
1 Corinthians 7:31. “31 and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.” In this passage, Paul declares that the present world is passing away.
2 Timothy 2:22. “22 Shun youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.” In this passage, Paul exhorts Timothy to get rid of youthful passions.
2 Timothy 4:10. “10 for Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia.” In this passage, Paul gives an example of one who left the faith because of his love for the world.
Titus 2:1-8. In this passage, Paul exhorts Titus on how each people group based on age and gender should behave within the kingdom of God.
James 4:4. “4 Adulterers! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God.” In this passage, James makes clear what John states in his letter.

This passage is the “story of God and God’s people”. In this passage, the author explains that through Jesus Christ, God’s people have overcome the world. This is vital since one cannot love the world and at the same time love God. The world and God are opposites. When God’s people forsake the world to follow God they will live forever. This is the “story of God and God’s people”.

1 John 2:17 (NRSV)

17 And the world and its desire are passing away, but those who do the will of God live forever.

Main Verbs

(are) Passing away

Live

Verbs

(are) Passing away

Tense – Present
Mood – Indicative
Voice – Passive

Tense – Present
Mood – Indicative
Voice – Active

Live

Tense – Present
Mood – Indicative
Voice – Passive

1 John 2:18-23

Close Reading

Genre

Demarcation of the Text

There is virtual unanimous agreement across the English translations to include this passage in the larger section 2:18-27. However, in verse twenty-four, there seems to be a shift in the focus of the author’s exhortation. The author shifts from focus on opponents and the antichrist to what his audience has heard before and abiding in the Father. This is good reason to demarcate these passages as indicated.

NABRE. The NABRE demarcates this passage as one cohesive section entitled Antichrists.
NRSV, ESV, NIV, NET, NLT, CEV, MSG. The NRSV, ESV, NIV, NET, NLT, CEV, and MSG demarcate this passage as part of a larger sections that includes v. 18-27 entitled Warning Against Antichrists (NRSV).
NASB. The NASB demarcates this passage as belonging to a larger section that includes v. 14-24 entitled Do Not Love the World.
I. Howard Marshall. Marshall, similar to most of the English translations, demarcates this passage as belonging to a larger section that includes v. 18-27 entitled A Warning Against Antichrists. Howard states “A completely new section starts here. It has a slight link with what has just preceded” (p. 147). He adds “The beginning of the new section is signaled by a fresh address to the readers as “dear children”” (p. 148).

The author begins this section with a common textual marker of his, “Children”. The next section begins with a shift in focus from opponents and antichrists to what has been taught from the beginning. This textual marker assists in the demarcation of this passage.

Many of the English translations include v. 24-27 in this passage. This is unnecessary. Verses 18-23 speak specifically to the antichrist. While v. 24-27 does mention “those who would deceive you” and these verses are closely connected to this passage, the author switches the focus from the antichrist to abiding in the Father.

The Argument of the Text

The author utilizes a pastoral exhortation to communicate his point. The author again shows the deep love he has for his audience as he addresses them with endearing terms.

The Issues in this Passage:

The author warns his audience of the antichrist.
The author states that his audience are in the last days.
He also states that the antichrists were once a part of the Church but have not gone out of the Church.

This passage gets its message across through straight-forward declarations within an exhortation.

This passage is about the dangers and lies of the antichrist.

The Co-text

Situation of Text in Larger Presentation:

In the prior passage, the author reminds his audience that their sins have been paid for through the atoning sacrifice of Jesus and that God’s people are to love one another.

The author declared that he was an eyewitness to Jesus. This draws the audience in to listen intently to what this eyewitness has to say. In the prior passage, the author introduces the concept of sin and walking in the light versus walking in the dark. This pulls the audience into the author’s teaching by raising their expectation to learn how Jesus’ followers are to deal with sin and walk in the light.

Development of Important Words/Motifs:

Antichrist. In this passage, John warns against the antichrist. Marshall state “He has not demythologized the figure of the antichrist, nor does he deny the future coming of the antichrist, but he is much more concerned with the present fact of false teachers in the church who have the spirit of the antichrist” (p. 151).
Last Days. In this passage, John informs his audience that they are in the last days.

Openness to Interpretive Possibilities:

Without reading further, we do not see how the author continues his exhortation regarding believer’s position in the kingdom. After the author warns against loving the world and falling prey to the antichrist in this passage, he exhorts his audience to abide in the Father and in the Son.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times. While no one today claims to be without sin or to never have sinned, the depravity of sin is often shrugged off as inconsequential by both those outside the church and from within the church. Marshall states “They were deceived in thinking that they could have fellowship with God while they practiced sin…” (p. 111).

Intertext

OT passages alluded and their significance in this new context:

1 Samuel 16:13. “13 Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward.” In this passage, Samuel anoints David as the next king of Israel. With this physical anointing came the spiritual anointing of the Holy Spirit. This same thing is true for God’s people today and this is what John is saying. God’s people are anointed and empowered by the Holy Spirit.
Psalms 71:22. “22 I will also praise you with the harp for your faithfulness, O my God; I will sing praises to you with the lyre, O Holy One of Israel.” In this passage, the psalmist refers to God as “O Holy One…” just as John does.
Isaiah 11:2. “2 The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord.” This passage is commonly seen as a messianic psalm. In context of this study it is alluded to applying to all of God’s people as they are anointed by the Holy One.
Isaiah 61:1. “1The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners…” This passage is also a messianic prophecy that in this study would be alluded to applying to all of God’s people as they are anointed by the Holy One.
Joel 2:28. “28 Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.” In this passage, Joel prophesies of the Day of Pentecost. Peter uses this passage in his speech on the Day of Pentecost. In this study, this passage is alluded to applying to all of God’s people as they are anointed by the Holy One.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

Matthew 24:24. “24 For false messiahs and false prophets will appear and produce great signs and omens, to lead astray, if possible, even the elect.” In this passage, Jesus speaks of false messiahs who will lead people astray.
Mark 1:24. “24 and he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.”” In this passage, a demon cannot help but cry out about Jesus’ true identity. This demon uses the same terminology as John.
Mark 13:22. “22 False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect.” This is Mark’s parallel passage of Matthew 24:24. In this passage, Jesus speaks of false messiahs who will lead people astray.
Luke 4:18. “18 “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free…”” This passage is Jesus reading in the temple Isaiah 61:1.
John 14:17. “17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.” This passage speaks of the Spirit, truth, and abiding and how they are all intertwined.
John 14:26. “26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” This passage speaks of the Holy Spirit whose role is to teach and remind.
John 15:26. “26 “When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. This passage speaks of the Holy Spirit and his truth and relationship with the Son and the Father.
John 16:13. “13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.” In this passage, Jesus informs his disciples that the Holy Spirit will guide into all truth.
Acts 2:17. “17‘In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” This passage is Peter reciting Joel 2:28 on the Day of Pentecost.
Acts 3:14. “14 But you rejected the Holy and Righteous One and asked to have a murderer given to you…” In this passage, Peter uses the term ‘Holy One’ for Jesus.
2 Corinthian 1:21-22. “21 But it is God who establishes us with you in Christ and has anointed us, 22 by putting his seal on us and giving us his Spirit in our hearts as a first installment.” In this passage, Paul states that God has anointed his people by putting his Spirit in their heart.
2 Thessalonians 2:1-12. In this passage, Paul warns the Thessalonians of the ‘lawless one’. In this passage, Paul uses similar arguments and exhortations as John does with his audience.
1 Timothy 4:1-2. “1 Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 2 through the hypocrisy of liars whose consciences are seared with a hot iron.” In this passage, Paul warns Timothy of those who present false teachings, similar to the antichrist.
2 Peter 3:8-9. “8 But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. 9 The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance.” In this passage, Peter explains that God’s timepiece operates differently than ours. This is alluding to being in the ‘last days’.
2 John 1:1-2, 7, 9. “1 The elder to the elect lady and her children, whom I love in the truth, and not only I but also all who know the truth, 2 because of the truth that abides in us and will be with us forever… 7 Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist!… 9 Everyone who does not abide in the teaching of Christ, but goes beyond it, does not have God; whoever abides in the teaching has both the Father and the Son.” This passage is attributed to John also. This passage utilizes many of the same motifs as 1 John. This passage speaks to the truth that is in God’s people, to antichrist, confessing Jesus as Christ, abiding in the Father and the Son.

This passage is the “story of God and God’s people”. In this passage, the author explains that the kingdom of God has an enemy and as God’s people, caution must be exercised to realize that the antichrist can come from within the fellowship. The determining confession is that Jesus is the Christ, the Son of the Father. This is the “story of God and God’s people”.

1 John 2:17 (NRSV)

23 No one who denies the Son has the Father; everyone who confesses the Son has the Father also.

Main Verbs

Denies

Has

Confesses

Has

Verbs

Denies

Tense – Present
Mood – Conditional
Voice – Active

Has

Tense – Present
Mood – Indicative
Voice – Passive

Confesses

Tense – Present
Mood – Conditional
Voice – Active

Has

Tense – Present
Mood – Indicative
Voice – Passive

1 John 2:24-28

Close Reading

Genre

1 John 2:1-28. As the author transitions from his polemic to exhortation, his deep pastoral love for his audience becomes apparent. This deep pastoral and fatherly love continues throughout his letter.

Demarcation of the Text

The majority of English translations are in agreement in their demarcation of this passage. None of the English translations are in agreement with this study. The most significant difference is including this passage with the prior passage (2:18-23 and 2:24-28). These two passages are very closely related and joining them together makes sense. However, the teaching of the second passage (v. 24-28) is very powerful and stands on its own.

ESV, NIV, NET, NLT, CEV. The ESV, NIV, NET, NLT demarcate this passage as part of two separate sections. The first section includes v. 18-27 entitled Warning Concerning Antichrists (ESV). The second section includes v. 2:28-3:10 entitled Children of God (ESV).
NRSV. The NRSV, NLT, CEV, and MSG demarcate this passage as part of a larger section that includes v. 18-28 entitled Warning Against Antichrists (NRSV).
NASB. The NASB demarcates this passage as part of two separate sections. The first section includes v. 14-24 entitled Do Not Love the World. The second section includes v. 25-29 entitled The Promise is Eternal Life.
NABRE. The NABRE demarcates this passage as part of two separate sections. The first section includes v. 24-27 entitled Life from God’s Anointing. The second section includes v. 2:28-3:3 entitled Children of God.
Howard Marshall. Marshall demarcates this passage as belonging to two separate sections. The first section includes v. 18-27 entitled A Warning Against Antichrists. Howard states “A completely new section starts here. It has a slight link with what has just preceded” (p. 147). He adds “The beginning of the new section is signaled by a fresh address to the readers as “dear children”” (p. 148). The second section includes v. 28-3:3 entitled The Hope of God’s Children. Marshall states “John’s connection of thought is not very clear at this point, and a number of commentators put the major break at the end of verse 28 or verse 29 rather than at the end of verse 27” (p. 164). Marshall states of verse 28, ““And now” is simply a way of marking a new section, and “dear children” is one of John’s frequent ways of addressing his readers” (p. 165).

The author begins this section with a common textual marker of his, “Children”. The next section begins with a shift in focus from abiding in Christ to what it means to be a child of God. This textual marker assists in the demarcation of this passage.

Many of the English translations include this passage with a section that includes v. 18-28. These two sections are very closely related and joining them together is understandable. However, the individual teachings of the separate section stand on their own and are very robust teachings.

The Argument of the Text

The author utilizes a pastoral exhortation to communicate his point. The author again shows the deep love he has for his audience as he addresses them with endearing terms.

The Issues in this Passage:

In this passage, the author encourages his audience to abide in the anointing they received from God.

The author exhorts his audience to abide in what they have heard from the beginning, that God has promised us eternal life. Marshall states “the antidote to falling into false ideas of the Christian faith is to be found in holding fast to the initial statement of Christian truth given in the apostolic witness, as this is confirmed in our hearts by the anointing given by the Spirit” (p. 164). He states again “Remaining in Christ is the antidote to false belief and unchristian behavior” (p. 165).
The author reminds his audience that God’s people have been anointed by Him.
The author informs his audience that the anointing God’s people have received teaches the truth so that God’s people do not need anyone to teach them. Marshall states “On the one hand, Schnackenburg stresses that the instruction given by church teachers must be accompanied by inner teaching by the Spirit which enables the hearers to sift out and accept what is true. On the other hand, Bruce comments that the Spirit’s instruction comes through teachers who themselves possess the anointing; Christians possessed by the Spirit give one another mutual instruction, without which no single individual can appreciate the whole of God’s truth” (p. 163).

This passage gets its message across through straight-forward declarations within an exhortation.

This passage is about the anointing of God and the promise of eternal life that God’s people have been given.

The Co-text

Situation of Text in Larger Presentation:

In the prior passage, the author warns his audience of the antichrist and the lies being told. This sets the stage for the author to remind his audience of the truth spoken to them through God’s anointing on their life.

The author declared that he was an eyewitness to Jesus. This draws the audience in to listen intently to what this eyewitness has to say. In the prior passage, the author warns of being of the last days and the threat of the antichrists and their lies. This pulls the audience into the author’s teaching by raising their expectation to learn how Jesus’ followers are to deal with this threat.

Development of Important Words/Motifs:

Abide. The author’s exhortation in this passage is for God’s people to abide in him and in what they have been taught by him.
Anointing. It is through God’s anointing of his people that they are taught by the Holy Spirit and know the truth.

Openness to Interpretive Possibilities:

Someone else might say that this passage says that with the Holy Spirit and the Bible by one’s side, an individual Christian can know all truth. This is not consistent with the whole of Scripture. The whole of Scripture makes it clear that God’s people need each other. With the metaphors throughout the Bible of God’s people being a part of a body or a part of a family, it is clear that God expects his children to be in community. The writer of Hebrews warns God’s people not to give up the habit of meeting together.

Without reading further, we do not see how the author continues his exhortation regarding believer’s position in the kingdom. After the author encourages his audience of their standing in God’s kingdom and exhorts them to abide in that standing, he continues his encouragement by describing in more detail what being a child of God entails.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times. While no one today claims to be without sin or to never have sinned, the depravity of sin is often shrugged off as inconsequential by both those outside the church and from within the church. Marshall states “They were deceived in thinking that they could have fellowship with God while they practiced sin…” (p. 111).

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of

this text:

Mark 13:22-23. “22 False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect. 23 But be alert; I have already told you everything.” In this passage, Jesus warns of false messiahs, but reminds that he has taught everything. This is similar to what John is saying, God’s people have been taught all truth.
John 3:36. “36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath.” In this passage God’s people are promised eternal life.
John 6:40. “40 This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day.”” In this passage God’s people are promised eternal life.
John 6:47. “47 Very truly, I tell you, whoever believes has eternal life.” In this passage God’s people are promised eternal life.
John 10:10. “10 The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.” In this passage Jesus alludes to the life that has been promised starts in this kingdom.
John 10:28. “28 I give them eternal life, and they will never perish. No one will snatch them out of my hand.” In this passage Jesus declares the life that he has brought to his people.
John 17:3. “3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” This passage is the prayer of Jesus to the Father in the garden.
2 Timothy 1:13. “13 Hold to the standard of sound teaching that you have heard from me, in the faith and love that are in Christ Jesus.” In this passage, Paul exhorts his readers to remain in the teaching he has provided to them.
2 Timothy 4:3. “3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires…” In this passage, Paul warns against leaving the teaching of old to follow new teachings that sound pleasing to the ears.
Titus 1:9. “9 He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it.” In this passage, Paul gives guidelines for those in the faith that desire to teach.
James 1:12. “12 Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lord has promised to those who love him.” In this passage, James encourages his readers to endure temptation because there is a reward awaiting them, the promised crown of life.
2 Peter 3:2. “2 that you should remember the words spoken in the past by the holy prophets, and the commandment of the Lord and Savior spoken through your apostles.” In this passage, Peter encourages his readers to hold fast to the teachings of those who came before them, namely the apostles.

This passage is the “story of God and God’s people”. In this passage, the author informs his audience that they are children of God standing on the promise of eternal life. As children of God, they can be confident in the anointing the received from God to teach each one of them all truth. This is the “story of God and God’s people”.

1 John 2:24 (NRSV)

24 Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father.

Main Verbs

Let

Heard

Abide

Heard

Abides

(will) Abide

Verbs

Let

Tense – Present
Mood – Imperative
Voice – Passive

Heard

Tense – Past
Mood – Indicative
Voice – Passive

Abide

Tense – Present
Mood – Imperative
Voice – Passive

Heard

Tense – Past
Mood – Indicative
Voice – Passive

Abides

Tense – Present
Mood – Conditional
Voice – Passive

(will) Abide

Tense – Future
Mood – Indicative
Voice – Passive

1 John 2:29 - 3:3

Close Reading

Genre

1 John 2:29-3:3. This passage is a declaration with eschatological overtones within an epistle to a group of believers.

Demarcation of the Text

As demarcated, there is little agreement across the English translations for the way this passage is demarcated for this teaching.

NRSV. The NRSV includes this passage with v. 4-10 entitled “Children of God” demarcating 2:29-3:3 as a coherent paragraph.
ESV, NIV, NET, NLT, CEV. The ESV, NIV, NET, NLT, and CEV include this passage with 2:28 through 3:10 entitled “Children of God” (ESV).
NASB. The NASB includes this passage with 3:1-24 entitled “Children of God Love One Another”.
NABRE. The NABRE includes v. 28 with this passage entitled “Children of God”.
MSG. The MSG includes this passage with the larger section including v. 2:28-3:17 entitled “Live Deeply in Christ”.
I. Howard Marshall. Marshall includes verse twenty-eight in this section entitled “The Hope of God’s Children”. Marshall does concede that “John’s connection of thought is not very clear at this point, and a number of commentators put the major break at the end of verse 28…” (Marshall, 1978, p. 164).

None of the English translations referred to demarcate this passage as indicated in this study. Originally, verse twenty-eight was included with this study, however after further review the indicated demarcation was upheld. This demarcation is upheld with textual clues. In the section that proceeds this, v. 24-28, the author presents the motif of “abiding in him.” Verse twenty-eight very well could be a bridge into the next passage, but since the author again uses the motif “to abide”, verse twenty-eight was included in the previous section. In the next section, v. 4-12, the author enters into a polemic regarding lawlessness versus righteousness.

As indicated, there is a large range of demarcations within the English translations. The demarcation for this study makes the most out of the teachings of the author.

The Argument of the Text

The author utilizes a homiletical encouragement to communicate his message to the audience.

The issues in this passage:

Since God is righteous, everyone born of him is righteous.
The Father loves us greatly by calling us “Children of God”.
We are children of God.
The world does not know us because it does not know God.
The children of God will be like Jesus, which is unknown, when we see him as he truly is.
The children of God are to purify themselves because Jesus is pure.

This passage gets its message across through straight-forward declarations.

The author leaves questions as to the nature of what we will become when we see Jesus and become as he is (verse two).

This passage is about Jesus’ followers being God’s children through his immense love and how we are to be motivated to purify ourselves as Jesus is pure. Marshall states “What John is trying to stress is that doing what is right is the consequence of spiritual birth; hence if a person does what is right this is a sign of spiritual birth” (Marshall, 1978, p. 169).

The Co-text

Situation of Text in Larger Presentation:

In the passages proceeding this section, the author encourages his “little children” to continue in love and to persevere against what he calls the “anti-Christ” identified by unbelief in Jesus as God’s son. It is clear from the author’s reference to his audience that he has deep concern and care for his audience.

The expectation that have been set help the audience relate to the characters as those who are deeply cared for by not only the author but also by God.

Development of Important Words/Motifs:

Righteous, pure. In this passage God’s children are called to be righteous and pure as he is righteous and pure.
God, Father. God and Father are mentioned in this passage.
Children, beloved. The author refers to the audience as children (little children elsewhere) and beloved in this passage. Throughout the epistle the author calls the audience children when directly speaking to them. In this passage, however, the references to children are references to the audience being the children of God.

Openness to Interpretive Possibilities:

Without reading further, we do not see the author’s polemic regarding lawlessness versus righteousness and the author’s continued call for his audience to love one another.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times.

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

Matthew 5:8-9. “Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called children of God.” In 1 John, the author mentions that God’s children will “see him as he is” and then relates that to purity.
John 1:14. “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.” 1 John’s author alludes to seeing his glory in this passage.
John 15:18f. “If the world hates you, be aware that it hated me before it hated you. If you belonged to the world, the world would love you as its own. Because you do not belong to the world, but I have chosen you out of the world—therefore the world hates you.” 1 John’s author states that the world does not know God’s children because it does not know God.
John 17:1. “After Jesus had spoken these words, he looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you…” In this passage, I John’s author speaks of seeing God as he really is.
John 17:5. “So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.” In this passage, I John’s author speaks of seeing God as he really is.
John 17:24. “Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.” I John’s author speaks of seeing God as he really is.
Romans 8:14-19. “For all who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him. I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God…” The author of 1 John speaks of being God’s children and becoming like God when we see him as he truly is.
1 Corinthians 2:9. “But, as it is written, ‘What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him’”. The author of 1 John speaks of what we will be has not been revealed yet but we will become like him when we see him.
2 Corinthians 3:18. “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.” The author of 1 John speaks of what we will be has not been revealed yet but we will become like him when we see him.
Philippians 3:21. “He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.” The author of 1 John speaks of what we will become like him when we see him.
Colossians 3:4. “When Christ who is your life is revealed, then you also will be revealed with him in glory.” The author of 1 John speaks of what we will be has not been revealed yet but we will become like him when we see him.

This passage is the “story of God and God’s people”. In this passage, believers are reminded of their identity in the family of God and God’s love for them. With this in mind, God’s people are called to become like God by “purifying themselves, just as he is pure”. This is the “story of God and God’s people”.

1 John 3:3 (NRSV)

3 And all who have this hope in him purify themselves, just as he is pure.

Main Verbs

Have

Purify

Verbs

Have

Tense – Present
Mood – Indicative
Voice – Passive

Purify

Tense – Present
Mood – Imperative
Voice – Active

Tense – Present
Mood – Indicative
Voice – Active

1 John 3:4-12

Close Reading

Genre

1 John 3:4-12. In this passage John uses a polemic highlighting the negative aspect of the worldly kingdom admonishing his audience what not to do.

Demarcation of the Text

There is general agreement across the English translations as to how to demarcate this passage. This study does not agree with the general demarcation. The prior passage deals with being children of God. While this passage is closely tied to the previous passage, this passage changes topics to deal with sin and the effects it has on the lives of the children of God.

NRSV, ESV, NIV, NET, NLT, CEV. The NRSV, ESV, NIV, NET, NLT, and CEV demarcate this passage as part of two separate and larger sections. The first section includes v. 2:28-3:10 (NRSV begins section at v. 29) entitled Children of God(NRSV). The second section includes v. 3:11-24 entitled Love One Another (NRSV).
NASB. The NASB includes this passage in the larger section that includes 3:1-24 entitled “Children of God Love One Another”.
NABRE. The NABRE includes this passage as parts of two separate and larger sections. The first section includes v. 4-10 entitled Avoiding Sin. The second section includes v. 11-18 entitled Love for One Another.
MSG. The MSG demarcates this passage as part a larger section including v. 2:28-3:17 entitled “Live Deeply in Christ”.
I. Howard Marshall. Marshall demarcates this passage as belonging to two separate sections. The first section includes v. 4-10 entitled The Sinlessness of God’s Children. The second passage includes v. 11-18 entitled Brotherly Love. Marshall does concede that “the passage is closely linked with the preceding discussion by the linking phrase at the end of verse 10 which is now clarified with a “because” clause” (p. 188-189).

None of the English translations referred to demarcate this passage as indicated in this study. The prior passage was written in the second person. This passage is written almost completely in third person. The following passage is written in the second person. This textual marker assists in the analysis of this demarcation.

The demarcation for this study makes the most out of the teachings of the author.

The Argument of the Text

The author utilizes a negative polemic to communicate his message to the audience.

The issues in this passage:

Everyone who sins is guilty of lawlessness.
Everyone who sins is a child of the devil.
The Son of God was revealed to destroy the work of the devil.
The children of the devil do not do what is right, the children of God love their brothers and sisters.

This passage gets its message across through straight-forward declarations.

This passage is about the difference between the children of the devil and the children of God. The children of the devil sin and are full of lawlessness. The children of God are righteous and love one another.

The Co-text

Situation of Text in Larger Presentation:

In the passages proceeding this section, the author explains to his audience that Jesus’ followers are God’s children through his immense love and are to be motivated to purify ourselves as Jesus is pure. Marshall states “What John is trying to stress is that doing what is right is the consequence of spiritual birth; hence if a person does what is right this is a sign of spiritual birth” (Marshall, 1978, p. 169).

The expectation that have been set help the audience relate to the characters as those who are deeply cared for by not only the author but also by God.

Development of Important Words/Motifs:

Sin. In this passage, John switches from describing the characteristics of the children of God to focusing on sin and righteousness. Marshall states that “the Christian is a person whose heart is set on pleasing God and who therefore cannot make sin his way of life, even if he may lapse from his high intent” (p. 180)
Abide. The author returns to use the motif of ‘abide’. The author has already exhorted his audience to abide in him and in what they have been taught by him.
Little children, children of God. The author refers to the audience as little children (children and beloved elsewhere) in this passage. Throughout the epistle the author calls the audience children when directly speaking to them. In this passage, however, the references to children are references to the audience being the children of God.

Openness to Interpretive Possibilities:

Without reading further, we do not see the author switch his focus as to how the world will see and treat the children of God.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times.

Intertext

OT passages alluded to in this text and their significance in this new context:

Genesis 4:1-16. This passage is the narrative of Cain and Abel to which John refers to as an example of how sin can overtake a person and causes him to hate his brother.
Ezekiel 36:27. “27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances.” The Father promises his people that he will put his Spirit (seed) in them so that his people can become righteous.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

Matthew 4:1-11. This passage refers to the tempting of Jesus by the devil in the wilderness. This passage underscores the fact that the devil has been sinning since the beginning.
Luke 8:11. “11 “Now the parable is this: The seed is the word of God.” In this passage, Jesus declares that the seed metaphor stands for God’s word.
Luke 10:18. “19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you.” In this passage, Jesus tells his disciples that he has given them everything they need to defeat the devil.
John 8:44. “44 You are from your father the devil, and you choose to do your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.” In this passage, Jesus describes the relationship of those who sin with the devil.
Romans 6:1-2. “1 What then are we to say? Should we continue in sin in order that grace may abound? 2 By no means! How can we who died to sin go on living in it?” In this passage, Paul admonishes his audience to sin no longer since they have died with Jesus.
James 1:18. “18 In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.” In this passage, James indicates that God’s purpose of giving his people a new birth was so they would be a sort of first fruits.
1 Peter 1:23. “23 You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.” In this passage, Peter mixes God’s imperishable seed with his living and enduring word. Here, the seed and word are intertwined.
3 John 11. “11 Beloved, do not imitate what is evil but imitate what is good. Whoever does good is from God; whoever does evil has not seen God.” In this passage, John utilizes similar words to describe those who do good and those who do evil.
Revelation 12:9. “9 The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” In this passage, John identifies and describes the devil.

This passage is the “story of God and God’s people”. In this passage, John warns his audience of the dangers of sin and what it means to be involved in sin. John highlights the characteristics of the kingdom of darkness and compares that to God’s kingdom. This is the “story of God and God’s people”.

1 John 3:6 (NRSV)

6 No one who abides in him sins; no one who sins has either seen him or known him.

Main Verbs

Abides

Sins

(has) Seen

(has) Known

Verbs

Abides

Tense – Present
Mood – Indicative
Voice – Passive

Sins

Tense – Present
Mood – Conditional
Voice – Active

Sins

Tense – Present
Mood – Conditional
Voice – Active

(has) Seen

Tense – Past
Mood – Indicative
Voice – Passive

Sins

Tense – Past
Mood – Indicative
Voice – Passive

1 John 3:13-20

Close Reading

Genre

1 John 2-3. The author transitions back and forth from polemic to exhortation depending upon his focus. He alternates between describing what the children of God relate to God, each other, and the world.

Demarcation of the Text

There is general agreement across the English translations as to how to demarcate this passage. This study does not agree with the general demarcation. The prior passage deals with sin and the effects it has on the lives of the children of God While this passage is closely tied to the previous passage, this passage changes topics to deal with the relationship a child of God has with the world and his brothers and sisters in the faith.

NRSV, ESV, NIV, NET, NLT, CEV. The NRSV, ESV, NIV, NET, NLT, and CEV demarcate this passage as part of and larger section that includes v. 11-24 entitled Love One Another (NRSV).
NASB. The NASB includes this passage in the larger section that includes 3:1-24 entitled “Children of God Love One Another”.
NABRE. The NABRE includes this passage as part of a larger section that includes v. 11-18 entitled Love for One Another.
I. Howard Marshall. Marshall demarcates this passage as belonging to parts of two separate sections. The first section includes v. 11-18 entitled Brotherly Love. The second section includes v. 19-24 entitled Assurance and Obedience. Marshall does concede that “this passage can be regarded as the conclusion to the preceding part of the letter and also as a bridge to the remaining part” (p. 196).

None of the English translations referred to demarcate this passage as indicated in this study. The prior passage was written in the third person. This passage is written almost completely in second person. This textual marker assists in the analysis of this demarcation.

The demarcation for this study makes the most out of the teachings of the author.

The Argument of the Text

The author utilizes a polemic to communicate his message to the audience.

The issues in this passage:

The children of God are not to be surprised when the world hates them.
The children of God love and provide for their brothers and sisters. Marshall states that “If I am a well-off Christian, while others are poor, I am not acting as a true Christian” (p. 196).
Those who hate their brothers and sisters are murderers and murderers do not abide in the kingdom of God.

This passage gets its message across through straight-forward declarations.

This passage is about the how children of God treat their brothers and sisters.

The Co-text

Situation of Text in Larger Presentation:

The expectation that has been set help the audience relate to the characters as those who are deeply cared for by not only the author but also by God.

Development of Important Words/Motifs:

Love. In this passage, John continues to use the motif of love, especially love within the kingdom of God and what that looks like in practical turns.
Abide. The author continues to use the motif of ‘abide’. The author has already exhorted his audience to abide in him and in what they have been taught by him.
Brothers and sisters. In this passage, the author focuses on the children of God, our brothers and sisters.

Openness to Interpretive Possibilities:

Without reading further, we do not see the author switch his focus from how the children of God are to relate and treat one another to how the children of God are to relate to Jesus.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times.

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

John 15:12-13. “12 “This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one’s life for one’s friends.” In this passage, John has Jesus saying exactly what he later exhorts his audience to do.
1 Corinthians 4:3-5. “3 But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself. 4 I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. 5 Therefore do not pronounce judgment before the time, before the Lord come.” In this passage, Paul says the same thing that John says. Paul is not judged by others or even by himself, but by our perfect heavenly Father.

This passage is the “story of God and God’s people”. In this passage, John describes the behavior evidence that God’s children exhibit. By exhibiting these attributes, God’s children can be confident in their standing in the kingdom. This confidence can carry through even through guilty feelings because God knows the true heart of his children. Marshall states that “For God understands us better than our own hearts know us, and in his omniscience, he knows that our often weak attempts to obey his command spring from a true allegiance to him” (p. 198). This is the “story of God and God’s people”.

1 John 3:18 (NRSV)

18 Little children, let us love, not in word or speech, but in truth and action.

Main Verbs

Love

Verbs

Love

Tense – Present
Mood – Imperative
Voice – Active

1 John 3:21-4:3

Close Reading

Genre

(See Introduction )

1 John 2-3. The author transitions back and forth from polemic to exhortation depending upon his focus. He alternates between describing how the children of God relate to God, each other, and the world.

1 John 4-5. John transitions from chapters two and three comparing Gods kingdom to the worldly kingdom. In chapters four and five, John transitions from comparison to application. Chapters four and five are the meat of John’s letter.

Demarcation of the Text

There is general agreement across the English translations as to how to demarcate this passage. This study does not agree with the general demarcation. This passage, while building upon what John has communicated before, shifts to talking about false spirits and God’s Spirit.

NRSV, ESV, NIV, NET, NLT. The NRSV, ESV, NIV, NET, and NLT demarcate this passage as belonging to parts of two larger and separate sections. The first section includes 3:11-24 entitled Love One Another (NRSV). The second section includes 4:1-6 entitled Testing the Spirits (NRSV).
NASB. The NASB demarcates this passage a belonging to parts of two larger and separate sections. The first section includes 3:1-24 entitled “Children of God Love One Another”. The second section includes 4:1-6 entitled Testing the Spirits.
NABRE. The NABRE demarcates this passage as belonging to parts of two larger and separate sections. The first section includes 3:19-24 entitled Confidence Before God. The second section includes 4:1-6 entitled Testing the Spirits.
CEV. The CEV demarcates this passage as belonging to parts of two larger and separate sections. The first section includes 3:11-24 entitled Love Each Other. The second section includes 4:1-21 entitled God is Love.
I. Howard Marshall. Marshall demarcates this passage as belonging to parts of two separate sections. The first section includes v. 19-24 entitled Assurance and Obedience. The second section includes 4:1-6 entitled The Spirit of Truth and Falsehood. Marshall states that “the present section, verses 1-6, is a self-contained unity, clearly separate from what follows” (p. 203). Continuing, Marshall concedes that “the catchword “spirit,” which joins verses 3:24 and 4:1” (p. 203).

The author begins this section with a common textual clue “beloved”.

The demarcation for this study makes the most out of the teachings of the

author.

The Argument of the Text

The author utilizes a polemic to communicate his message to the audience.

The issues in this passage:

We can have boldness before God asking him for what we need because we obey his commandments.
By believing in Jesus Christ and obeying his commands we abide in him through His Spirit.
God’s children should test the spirits as there are many false spirits.
Spirits that do not confess that Jesus Christ has come in the flesh is a false spirit. This is the spirit of the antichrist.

This passage gets its message across through straight-forward declarations and exhortations.

This passage is about the role of Jesus’ Spirit in the life of the children of God and the warning about the false spirits of the antichrist and how to judge between the two.

The Co-text

Situation of Text in Larger Presentation:

The expectation that has been set help the audience relate to the characters as those who are deeply cared for by not only the author but also by God.

Development of Important Words/Motifs:

Beloved. Throughout this passage, the author uses his familiar key word when addressing his audience.
Commandment. Throughout this passage, the author explains the importance of God’s children being identified by the way they obey God’s commandments.
Abide. The author continues to use the motif of ‘abide’. The author has already exhorted his audience to abide in him and in what they have been taught by him.
Spirit, Spirit of God. Throughout this passage, the author refers to the Spirit and the Spirit of God.
False prophets, antichrist. In this passage, the author focuses on the children of God, our brothers and sisters.

Openness to Interpretive Possibilities:

Without reading further, we do not see the author switch his focus from how the children of God are to relate and treat one another to how the children of God are to relate to Jesus.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times.

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

Matthew 7:21-23. “21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’ 23 Then I will declare to them, ‘I never knew you; go away from me, you evildoers.’” This passage balances the declaration that John makes about those who confess Jesus as coming in the flesh.
Mark 13:22. “22 False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect.” This passage declares that false prophets have the ability to produce signs and omens reminding Jesus’ followers that producing signs is not an automatic indication of truth.
Luke 6:46. “46 “Why do you call me ‘Lord, Lord,’ and do not do what I tell you? 47 I will show you what someone is like who comes to me, hears my words, and acts on them.” Declaring Jesus as Lord.
John 1:14. “14 And the Word became flesh and lived among us, and we have seen his glory…” In his Gospel, John declares that the Logos became flesh and that he was a witness of the incarnation.
John 6:51-55. “51 I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” 52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55 for my flesh is true food and my blood is true drink. 56 Those who eat my flesh and drink my blood abide in me, and I in them.” In this passage, John uses many of the same metaphors as he does in his epistles. John records Jesus as saying that he has come in the flesh, that eternal life is through him, and that those who accept Jesus Christ abide in him.
John 13:34-35. “34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.”” Also, in his Gospel, John records Jesus as giving the command to love one another and that through loving one another God’s people are showing that they are Jesus’ disciples.
John 14:14-15. “14 If in my name you ask me for anything, I will do it. 15 “If you love me, you will keep my commandments.” In his Gospel, John also records Jesus as saying the same things he declares in 1 John.
John 15:12-17. “12 “This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one’s life for one’s friends. 14 You are my friends if you do what I command you. 15 I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another.” One reason John gives the commands he does in his epistles is because he heard with his own hears Jesus giving him those commands.
John 16:23. “23 On that day you will ask nothing of me. Very truly, I tell you, if you ask anything of the Father in my name, he will give it to you. 24 Until now you have not asked for anything in my name. Ask and you will receive, so that your joy may be complete.”
Romans 5:5. “5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” In this passage, Paul states that it is through the Holy Spirit living in our hearts that we know God’s love.
Romans 8:14-16. “14 For all who are led by the Spirit of God are children of God. 15 For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” 16 it is that very Spirit bearing witness with our spirit that we are children of God, 17 and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him.” In this passage, Paul describes characteristics of being a child of God.
1 Corinthians 12:3. “3 Therefore I want you to understand that no one speaking by the Spirit of God ever says “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.” In this passage, Paul states that one cannot deny Jesus if the Spirit is in them.
2 Corinthians 13:5. “5 Examine yourselves to see whether you are living in the faith. Test yourselves. Do you not realize that Jesus Christ is in you? — unless, indeed, you fail to meet the test!” In this passage, Paul calls us to test ourselves.
2 John 1:7. “7 Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist!” In this passage from another of John’s epistles, he declares a similar statement.

This passage is the “story of God and God’s people”. In this passage, John describes the behavior evidence that God’s children exhibit. By exhibiting these attributes, God’s children can be confident in their standing in the kingdom. God’s children, by exhibiting obedience to God’s commandment, show the presence of His Spirit, the Spirit, in their lives. Marshall states that “denial of Christ is incompatible with divine inspiration… acknowledgement of Jesus as Lord is possible only under the inspiration of the Spirit” (p. 206). This is the “story of God and God’s people”.

1 John 3:24 (NRSV)

24 All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.

Main Verbs

Obey

Abide

Abides

Know

Abides

(has) Given

Verbs

Obey

Tense – Present
Mood – Indicative
Voice – Active

Abide

Tense – Present
Mood – Conditional
Voice – Passive

Abides

Tense – Present
Mood – Conditional
Voice – Passive

Know

Tense – Present
Mood – Conditional
Voice – Passive

Abides

Tense – Present
Mood – Indicative
Voice – Passive

(has) Given

Tense – Present
Mood – Indicative
Voice – Passive

1 John 4:4-6

Close Reading

Genre

Demarcation of the Text

NRSV, ESV, NASB, NIV, NET, NABRE, NLT. The NRSV, ESV, NIV, NET, and NLT demarcate this passage as belonging to part of a larger section that includes v. 1-6 entitled Testing the Spirits (NRSV).
CEV. The CEV demarcates this passage as belonging a larger section that includes v. 1-21 entitled God is Love.
I. Howard Marshall. Marshall demarcates this passage as belonging to a larger section includes 4:1-6 entitled The Spirit of Truth and Falsehood. Marshall states that “the present section, verses 1-6, is a self-contained unity, clearly separate from what follows” (p. 203). Continuing, Marshall concedes that “the catchword “spirit,” which joins verses 3:24 and 4:1” (p. 203).

The author begins this section with a common textual clue “little children”. While this passage is very closely tied to the previous verses it has been separated from the previous passage to focus on its specific teaching.

The demarcation for this study makes the most out of the teachings of the author.

The Argument of the Text

The author utilizes an exhortation to communicate his message to the audience.

The issues in this passage:

The children of God have conquered the worldly spirits because the Spirit that is in them is greater than the worldly spirits.
Since the worldly spirits are from the world, the world listens to them.
Whoever listens to God’s people are from God while those who are not from God do not listen to God’s people. This how to determine the spirits, by the spirits people listen to.

This passage gets its message across through straight-forward declarations and exhortations.

This passage is about testing the spirits that people follow. If people follow the Spirit that leads them to follow God, then they have the Spirit of God living in them. However, if they follow spirits that lead them into the ways of the world, then these people have the spirit of the world living in them.

The Co-text

Situation of Text in Larger Presentation:

The expectation that has been set help the audience relate to the characters as those who are deeply cared for by not only the author but also by God.

Development of Important Words/Motifs:

Little children. Throughout this passage, the author uses his familiar key word when addressing his audience.
God, Spirit of Truth. Throughout this passage, the author refers to God and concludes by describing the Spirit of Truth.
They (them), spirit of error. In this passage, the author contrasts God’s Spirit with the spirit of error, the spirits who are from the world.

Openness to Interpretive Possibilities:

Without reading further, we do not see the author switch his focus from how the children of God are to relate and treat one another to how the children of God are to relate to Jesus.

Context

Appeal to Particular Cultural Conventions/Cues:

The Interface of Contexts:

Similarly, in today’s current culture, as Christianity is less and less prevalent and protected, the believer’s identity in the family of God is encouraging and helpful during difficult times.

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

2 John 1:7-11. “7 Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist! 8 Be on your guard, so that you do not lose what we have worked for, but may receive a full reward. 9 Everyone who does not abide in the teaching of Christ, but goes beyond it, does not have God; whoever abides in the teaching has both the Father and the Son. 10 Do not receive into the house or welcome anyone who comes to you and does not bring this teaching; 11 for to welcome is to participate in the evil deeds of such a person.” In this passage from another of John’s epistles, he declares a similar statement as he does in this passage.

This passage is the “story of God and God’s people”. In this passage, John describes the behavior evidence that God’s children exhibit. By exhibiting these attributes, God’s children can be confident in their standing in the kingdom and that they are indeed following the Spirit of Truth. God’s children, by exhibiting obedience to God’s commandment, show the presence of His Spirit, the Spirit, in their lives. This is the “story of God and God’s people”.

1 John 4:6 (NRSV)

6 We are from God. Whoever knows God listens to us, and whoever is not from God does not listen to us. From this we know the spirit of truth and the spirit of error.

Main Verbs

(are) From

Knows

Listens

(is not) From

Listen

Know

Verbs

(are) From

Tense – Present
Mood – Indicative
Voice – Passive

Knows

Tense – Present
Mood – Conditional
Voice – Passive

Listens

Tense – Present
Mood – Conditional
Voice – Active

(is not) From

Tense – Present
Mood – Indicative
Voice – Passive

Listen

Tense – Present
Mood – Conditional
Voice – Active

Knows

Tense – Present
Mood – Conditional
Voice – Passive