1 John 1

^{[BACK TO †]} 1:1: S Jn 1:2

^{[BACK TO †]} 1:1: S Lk 24:48 ; Jn 1:14 ; 19:35 ; Ac 4:20 ; 2Pe 1:16 ; 1Jn 4:14

^{[BACK TO †]} 1:1: Jn 20:27

^{[BACK TO †]} 1:2: Jn 1:1–4 ; 11:25 ; 14:6 ; 1Ti 3:16 ; 1Pe 1:20 ; 1Jn 3:5 , 8

^{[BACK TO †]} 1:2: S Jn 15:27

^{[BACK TO †]} 1:2: S Mt 25:46

^{[BACK TO †]} 1:3: S ver 1

^{[BACK TO †]} 1:3: 1Co 1:9

^{[BACK TO †]} 1:4: 1Jn 2:1

^{[BACK TO †]} 1:4: S Jn 3:29

^{[BACK TO †]} 1:5: 1Jn 3:11

^{[BACK TO †]} 1:5: 1Ti 6:16

^{[BACK TO †]} 1:6: Jn 3:19–21 ; 8:12 ; 2Co 6:14 ; Eph 5:8 ; 1Jn 2:11

^{[BACK TO †]} 1:6: Jn 3:19–21 ; 1Jn 2:4 ; 4:20

^{[BACK TO †]} 1:7: Isa 2:5

^{[BACK TO †]} 1:7: Heb 9:14 ; Rev 1:5 ; 7:14

^{[BACK TO †]} 1:8: Pr 20:9 ; Jer 2:35 ; Ro 3:9–19 ; Jas 3:2

^{[BACK TO †]} 1:8: Jn 8:44 ; 1Jn 2:4

^{[BACK TO †]} 1:9: Ps 32:5 ; 51:2 ; Pr 28:13

^{[BACK TO †]} 1:9: ver 7 ; Mic 7:18–20 ; Heb 10:22

^{[BACK TO †]} 1:10: ver 8

^{[BACK TO †]} 1:10: 1Jn 5:10

^{[BACK TO †]} 1:10: Jn 5:38 ; 1Jn 2:14

1 John 2

^{[BACK TO †]} 2:1: ver 12 , 13 , 28 ; 1Jn 3:7 , 18 ; 4:4 ; 5:21 ; S 1Th 2:11

^{[BACK TO †]} 2:1: S Ro 8:34 ; 1Ti 2:5

^{[BACK TO †]} 2:2: Ro 3:25 ; 1Jn 4:10

^{[BACK TO †]} 2:2: S Mt 1:21 ; S Jn 3:17

^{[BACK TO †]} 2:3: ver 5 ; 1Jn 3:24 ; 4:13 ; 5:2

^{[BACK TO †]} 2:3: S ver 4

^{[BACK TO †]} 2:3: S Jn 14:15

^{[BACK TO †]} 2:4: ver 3 ; Titus 1:16 ; 1Jn 3:6 ; 4:7 , 8

^{[BACK TO †]} 2:4: 1Jn 1:6 , 8

^{[BACK TO †]} 2:5: S Jn 14:15

^{[BACK TO †]} 2:5: 1Jn 4:12

^{[BACK TO †]} 2:5: S ver 3

^{[BACK TO †]} 2:6: S Mt 11:29

^{[BACK TO †]} 2:7: S 1Co 10:14

^{[BACK TO †]} 2:7: ver 24 ; 1Jn 3:11 , 23 ; 4:21 ; 2Jn 5 , 6

^{[BACK TO †]} 2:8: S Jn 13:34

^{[BACK TO †]} 2:8: Ro 13:12 ; Heb 10:25

^{[BACK TO †]} 2:8: Jn 1:9

^{[BACK TO †]} 2:8: Eph 5:8 ; 1Th 5:5

^{[BACK TO †]} 2:9: ver 11 ; Lev 19:17 ; 1Jn 3:10 , 15 , 16 ; 4:20 , 21

^{[BACK TO †]} 2:9: 1Jn 1:5

^{[BACK TO †]} 2:10: 1Jn 3:14

^{[BACK TO †]} 2:10: ver 11 ; Ps 119:165

^{[BACK TO †]} 2:11: S ver 9

^{[BACK TO †]} 2:11: S 1Jn 1:6

^{[BACK TO †]} 2:11: Jn 11:9 ; 12:35

^{[BACK TO †]} 2:12: S ver 1

^{[BACK TO †]} 2:12: S 1Jn 3:23

^{[BACK TO †]} 2:13: S Jn 1:1

^{[BACK TO †]} 2:13: S Jn 16:33

^{[BACK TO †]} 2:13: ver 14 ; S Mt 5:37

^{[BACK TO †]} 2:14: S ver 1

^{[BACK TO †]} 2:14: S Jn 1:1

^{[BACK TO †]} 2:14: Eph 6:10

^{[BACK TO †]} 2:14: S Heb 4:12

^{[BACK TO †]} 2:14: Jn 5:38 ; 1Jn 1:10

^{[BACK TO †]} 2:14: S ver 13

^{[BACK TO †]} 2:15: Ro 12:2

^{[BACK TO †]} 2:15: Jas 4:4

^{[BACK TO †]} 2:16: Ge 3:6 ; Ro 13:14 ; Eph 2:3

^{[BACK TO †]} 2:16: Pr 27:20

^{[BACK TO †]} 2:17: S Heb 12:27

^{[BACK TO †]} 2:17: Mt 12:50

^{[BACK TO †]} 2:18: S Ro 13:11

^{[BACK TO †]} 2:18: ver 22 ; 1Jn 4:3 ; 2Jn 7

^{[BACK TO †]} 2:18: 1Jn 4:1

^{[BACK TO †]} 2:19: Ac 20:30

^{[BACK TO †]} 2:19: 1Co 11:19

^{[BACK TO †]} 2:20: ver 27 ; 2Co 1:21

^{[BACK TO †]} 2:20: S Mk 1:24

^{[BACK TO †]} 2:20: Jer 31:34 ; Mt 13:11 ; Jn 14:26

^{[BACK TO †]} 2:21: 2Pe 1:12 ; Jude 5

^{[BACK TO †]} 2:22: 1Jn 4:3 ; 2Jn 7

^{[BACK TO †]} 2:23: Jn 8:19 ; 14:7 ; 1Jn 4:15 ; 5:1 ; 2Jn 9

^{[BACK TO †]} 2:24: S ver 7

^{[BACK TO †]} 2:24: Jn 14:23 ; 15:4 ; 1Jn 1:3 ; 2Jn 9

^{[BACK TO †]} 2:25: S Mt 25:46

^{[BACK TO †]} 2:26: 1Jn 3:7

^{[BACK TO †]} 2:27: ver 20

^{[BACK TO †]} 2:27: 1Co 2:12

^{[BACK TO †]} 2:27: Jn 15:4

^{[BACK TO †]} 2:28: S ver 1

^{[BACK TO †]} 2:28: Col 3:4 ; 1Jn 3:2

^{[BACK TO †]} 2:28: S Eph 3:12

^{[BACK TO †]} 2:28: S 1Th 2:19

^{[BACK TO †]} 2:29: 1Jn 3:7

^{[BACK TO †]} 2:29: S Jn 1:13

1 John 3

^{[BACK TO †]} 3:1: S Jn 3:16

^{[BACK TO †]} 3:1: ver 2 , 10 ; S Jn 1:12

^{[BACK TO †]} 3:1: Jn 15:21 ; 16:3

^{[BACK TO †]} 3:2: S 1Co 10:14

^{[BACK TO †]} 3:2: ver 1 , 10 ; S Jn 1:12

^{[BACK TO †]} 3:2: Col 3:4 ; 1Jn 2:28

^{[BACK TO †]} 3:2: Ro 8:29 ; 2Pe 1:4

^{[BACK TO †]} 3:2: Ps 17:15 ; Jn 17:24 ; 2Co 3:18

^{[BACK TO †]} 3:3: 2Co 7:1 ; 2Pe 3:13 , 14

^{[BACK TO †]} 3:3: Ps 18:26

^{[BACK TO †]} 3:4: 1Jn 5:17

^{[BACK TO †]} 3:5: ver 8 ; S Jn 3:17

^{[BACK TO †]} 3:5: S 2Co 5:21

^{[BACK TO †]} 3:6: ver 9 ; 1Jn 5:18

^{[BACK TO †]} 3:6: 3Jn 11

^{[BACK TO †]} 3:6: S 1Jn 2:4

^{[BACK TO †]} 3:7: S 1Jn 2:1

^{[BACK TO †]} 3:7: 1Jn 2:26

^{[BACK TO †]} 3:7: 1Jn 2:29

^{[BACK TO †]} 3:8: ver 10 ; Jn 8:44

^{[BACK TO †]} 3:8: S Mt 4:3

^{[BACK TO †]} 3:8: Heb 2:14

^{[BACK TO †]} 3:9: S Jn 1:13

^{[BACK TO †]} 3:9: ver 6 ; Ps 119:3 ; 1Jn 5:18

^{[BACK TO †]} 3:9: 1Pe 1:23

^{[BACK TO †]} 3:10: ver 1 , 2 ; S Jn 1:12

^{[BACK TO †]} 3:10: ver 8

^{[BACK TO †]} 3:10: 1Jn 4:8

^{[BACK TO †]} 3:10: S 1Jn 2:9

^{[BACK TO †]} 3:11: 1Jn 1:5

^{[BACK TO †]} 3:11: S 1Jn 2:7

^{[BACK TO †]} 3:11: Jn 13:34 , 35 ; 15:12 ; 1Jn 4:7 , 11 , 21 ; 2Jn 5

^{[BACK TO †]} 3:12: S Mt 5:37

^{[BACK TO †]} 3:12: Ge 4:8

^{[BACK TO †]} 3:12: Ps 38:20 ; Pr 29:10

^{[BACK TO †]} 3:13: Jn 15:18 , 19 ; 17:14

^{[BACK TO †]} 3:14: Jn 5:24

^{[BACK TO †]} 3:14: S 1Jn 2:9

^{[BACK TO †]} 3:15: S 1Jn 2:9

^{[BACK TO †]} 3:15: Mt 5:21 , 22 ; Jn 8:44

^{[BACK TO †]} 3:15: Gal 5:20 , 21 ; Rev 21:8

^{[BACK TO †]} 3:16: Jn 10:11

^{[BACK TO †]} 3:16: Jn 15:13 ; Php 2:17 ; 1Th 2:8

^{[BACK TO †]} 3:17: Dt 15:7 , 8 ; Jas 2:15 , 16

^{[BACK TO †]} 3:17: 1Jn 4:20

^{[BACK TO †]} 3:18: S 1Jn 2:1

^{[BACK TO †]} 3:18: Eze 33:31 ; Ro 12:9

^{[BACK TO †]} 3:21: S 1Co 10:14

^{[BACK TO †]} 3:21: S Eph 3:12 ; 1Jn 5:14

^{[BACK TO †]} 3:22: S Mt 7:7

^{[BACK TO †]} 3:22: S Jn 14:15

^{[BACK TO †]} 3:22: Jn 8:29 ; Heb 13:21

^{[BACK TO †]} 3:23: Jn 6:29

^{[BACK TO †]} 3:23: S Lk 24:47 ; Jn 1:12 ; 3:18 ; 20:31 ; 1Co 6:11 ; 1Jn 5:13

^{[BACK TO †]} 3:23: S Jn 13:34

^{[BACK TO †]} 3:24: 1Jn 2:3

^{[BACK TO †]} 3:24: 1Jn 2:6 ; 4:15

^{[BACK TO †]} 3:24: 1Th 4:8 ; 1Jn 4:13

1 John 4

^{[BACK TO †]} 4:1: S 1Co 10:14

^{[BACK TO †]} 4:1: Jer 29:8 ; 1Co 12:10 ; 2Th 2:2

^{[BACK TO †]} 4:1: S Mt 7:15 ; 1Jn 2:18

^{[BACK TO †]} 4:2: S Jn 1:14 ; 1Jn 2:23

^{[BACK TO †]} 4:2: 1Co 12:3

^{[BACK TO †]} 4:3: 1Jn 2:22 ; 2Jn 7

^{[BACK TO †]} 4:3: 1Jn 2:18

^{[BACK TO †]} 4:4: S 1Jn 2:1

^{[BACK TO †]} 4:4: S Jn 16:33

^{[BACK TO †]} 4:4: Ro 8:31

^{[BACK TO †]} 4:4: 2Ki 6:16 ; S Jn 12:31

^{[BACK TO †]} 4:5: Jn 15:19 ; 17:14 , 16

^{[BACK TO †]} 4:6: Jn 8:47

^{[BACK TO †]} 4:6: S Jn 14:17

^{[BACK TO †]} 4:6: S Mk 13:5

^{[BACK TO †]} 4:7: S 1Jn 3:11

^{[BACK TO †]} 4:7: S Jn 1:13

^{[BACK TO †]} 4:7: S 1Jn 2:4

^{[BACK TO †]} 4:8: ver 7 , 16

^{[BACK TO †]} 4:9: Jn 1:18

^{[BACK TO †]} 4:9: Jn 3:16 , 17 ; 1Jn 5:11

^{[BACK TO †]} 4:10: Ro 5:8 , 10

^{[BACK TO †]} 4:10: S Ro 3:25

^{[BACK TO †]} 4:11: S 1Co 10:14

^{[BACK TO †]} 4:11: S Jn 3:16

^{[BACK TO †]} 4:11: Jn 15:12 ; S 1Jn 3:11

^{[BACK TO †]} 4:12: S Jn 1:18

^{[BACK TO †]} 4:12: ver 17 ; 1Jn 2:5

^{[BACK TO †]} 4:13: S 1Jn 2:3

^{[BACK TO †]} 4:13: 1Jn 3:24

^{[BACK TO †]} 4:14: S Jn 15:27

^{[BACK TO †]} 4:14: S Lk 2:11 ; S Jn 3:17

^{[BACK TO †]} 4:15: S 1Jn 2:23 ; 5:5

^{[BACK TO †]} 4:15: 1Jn 3:24

^{[BACK TO †]} 4:16: ver 8

^{[BACK TO †]} 4:16: ver 12 , 13 ; 1Jn 3:24

^{[BACK TO †]} 4:17: ver 12 ; 1Jn 2:5

^{[BACK TO †]} 4:17: S Eph 3:12

^{[BACK TO †]} 4:17: S Mt 10:15

^{[BACK TO †]} 4:18: Ro 8:15

^{[BACK TO †]} 4:19: ver 10

^{[BACK TO †]} 4:20: S 1Jn 2:9

^{[BACK TO †]} 4:20: S 1Jn 1:6 ; 2:4

^{[BACK TO †]} 4:20: 1Jn 3:17

^{[BACK TO †]} 4:20: ver 12 ; S Jn 1:18

^{[BACK TO †]} 4:21: 1Jn 2:7

^{[BACK TO †]} 4:21: S Mt 5:43 ; S 1Jn 2:9

1 John 5

^{[BACK TO †]} 5:1: S Jn 3:15

^{[BACK TO †]} 5:1: 1Jn 2:22 ; 4:2 , 15

^{[BACK TO †]} 5:1: S Jn 1:13 ; S 1Jn 2:23

^{[BACK TO †]} 5:1: Jn 8:42

^{[BACK TO †]} 5:2: S 1Jn 2:3

^{[BACK TO †]} 5:2: 1Jn 3:14

^{[BACK TO †]} 5:3: S Jn 14:15

^{[BACK TO †]} 5:3: Mt 11:30 ; 23:4

^{[BACK TO †]} 5:4: S Jn 1:13

^{[BACK TO †]} 5:4: S Jn 16:33

^{[BACK TO †]} 5:5: ver 1 ; S 1Jn 2:23

^{[BACK TO †]} 5:6: Jn 19:34

^{[BACK TO †]} 5:6: S Jn 14:17

^{[BACK TO †]} 5:7: S Mt 18:16

^{[BACK TO †]} 5:9: Jn 5:34

^{[BACK TO †]} 5:9: Mt 3:16 , 17 ; Jn 5:32 , 37 ; 8:17 , 18

^{[BACK TO †]} 5:10: Ro 8:16 ; Gal 4:6

^{[BACK TO †]} 5:10: Jn 3:33 ; 1Jn 1:10

^{[BACK TO †]} 5:11: S Mt 25:46

^{[BACK TO †]} 5:11: S Jn 1:4

^{[BACK TO †]} 5:12: Jn 3:15 , 16 , 36

^{[BACK TO †]} 5:13: S 1Jn 3:23

^{[BACK TO †]} 5:13: ver 11 ; S Mt 25:46

^{[BACK TO †]} 5:14: S Eph 3:12 ; 1Jn 3:21

^{[BACK TO †]} 5:14: S Mt 7:7

^{[BACK TO †]} 5:15: ver 18 , 19 , 20

^{[BACK TO †]} 5:15: 1Ki 3:12

^{[BACK TO †]} 5:16: Jas 5:15

^{[BACK TO †]} 5:16: Ex 23:21 ; Heb 6:4–6 ; 10:26

^{[BACK TO †]} 5:16: Jer 7:16 ; 14:11

^{[BACK TO †]} 5:17: 1Jn 3:4

^{[BACK TO †]} 5:17: ver 16 ; 1Jn 2:1

^{[BACK TO †]} 5:18: S Jn 1:13

^{[BACK TO †]} 5:18: S Mt 5:37

^{[BACK TO †]} 5:18: Jn 14:30

^{[BACK TO †]} 5:19: 1Jn 4:6

^{[BACK TO †]} 5:19: Jn 12:31 ; 14:30 ; 17:15

^{[BACK TO †]} 5:20: ver 5

^{[BACK TO †]} 5:20: Lk 24:45

^{[BACK TO †]} 5:20: Jn 17:3

^{[BACK TO †]} 5:20: ver 11 ; S Mt 25:46

^{[BACK TO †]} 5:21: S 1Jn 2:1

^{[BACK TO †]} 5:21: 1Co 10:14 ; 1Th 1:9

[BACK TO 1:1–4] The introduction to this letter deals with the same subject and uses several of the same words as the introduction to John’s Gospel ( 1:1–4 )—“beginning,” “Word,” “life,” “with.”

[BACK TO 1:1] was from the beginning. Has always existed. we. John and the other apostles. heard … seen … looked at … touched. The apostle had made a careful examination of “the Word of life.” He testifies that the one who has existed from eternity “became flesh” ( Jn 1:14 ; see note there)—i.e., a flesh-and-blood man. He was truly divine and truly human. At the outset, John contradicts the heresy of the Gnostics (see Introduction: Gnosticism ). Word of life. The one who is life and reveals life (see v. 2 and note). “Word” here speaks of revelation (see note on Jn 1:1 ).

[BACK TO 1:2] The life … the eternal life. Christ. He is called “the life” because he is the living one who has life in himself (see Jn 1:4 ; 11:25 ; 14:6 and notes). He is also the source of life and sovereign over life ( 5:11 ). The letter begins and ends ( 5:20 ) with the theme of eternal life (see Jn 17:3 and note).

[BACK TO 1:3] fellowship with us. Participation with us (vicariously) in our experience of hearing, seeing and touching the incarnate Christ (v. 1 ). Fellowship (Greek koinonia ) is the spiritual union of the believer with Christ—as described in the figures of the vine and branches ( Jn 15:1–5 ) and the body and the head ( 1Co 12:12 ; Col 1:18 )—as well as communion with the Father and with fellow believers (see vv. 6–7 ).

[BACK TO 1:4] our joy complete. John’s joy in the Lord could not be complete unless his readers shared the true knowledge of the Christ (see 2Jn 12 ; cf. Php 2:2 ).

[BACK TO 1:5] from him. From Christ. light … darkness. Light represents what is good, true and holy, while darkness represents what is evil and false (see Jn 3:19–21 ).

[BACK TO 1:6–7] walk in the darkness … in the light. Two lifestyles—one characterized by wickedness and error, the other by holiness and truth.

[BACK TO 1:6] we. John and his readers. to have fellowship with him. To be in living, spiritual union with God. walk. A metaphor for living. truth. See note on Jn 1:14 .

[BACK TO 1:7] sin. A key word in 1 John, occurring 27 times in the Greek.

[BACK TO 1:9] faithful and just. Here the phrase is virtually a single concept (faithful-and-just). It indicates that God’s response toward those who confess their sins will be in accordance with his nature and his gracious commitment to his people (see Ps 143:1 ; Zec 8:8 and note; cf. Pr 28:13 and note). faithful. To his promise to forgive (see Jer 31:34 ; Mic 7:18–20 ; Heb 10:22–23 and notes). will forgive us. Will provide the forgiveness that restores the communion with God that had been interrupted by sin (as requested in the Lord’s Prayer, Mt 6:12 ).

[BACK TO 1:10] we have not sinned. Gnostics denied that their immoral actions were sinful.

[BACK TO 2:1] dear children. John, the aged apostle, often used this expression of endearment (vv. 12 , 28 ; 3:7 , 18 ; 4:4 ; 5:21 ; the term in 2:18 translates a different Greek word). advocate. Refers to someone who speaks in court in behalf of a defendant (see note on Jn 14:16 ). Righteous One. In God’s court the defender must be, and is, sinless (cf. Ac 3:14 and note).

[BACK TO 2:2] atoning sacrifice for our sins. God’s holiness demands punishment for human sin. God, therefore, out of love ( 4:10 ; Jn 3:16 ), sent his Son to make substitutionary atonement for the believer’s sin. In this way the Father’s wrath is satisfied; his wrath against the Christian’s sin has been turned away and directed toward Christ. See note on Ro 3:25 . for the sins of the whole world. Forgiveness through Christ’s atoning sacrifice is not limited to one particular group only; it has worldwide application (see Jn 1:29 ). It must, however, be received by faith (see Jn 3:16 ). Thus this verse does not teach universalism (that all people ultimately will be saved), but that God is an impartial God.

[BACK TO 2:3] know. Forty-two times 1 John uses two Greek verbs normally translated “know.” One of these verbs is related to the name of the Gnostics, the heretical sect that claimed to have a special knowledge (Greek gnosis ) of God (see Introduction: Gnosticism ). keep his commands. Does not mean that only those who never disobey ( 1:8–9 ) know God, but simply refers to those whose lives are characterized by obedience.

[BACK TO 2:5] love for God is truly made complete in them. The NIV main text translation (“love for God”) means that our love for God becomes complete when it expresses itself in acts of obedience (see 3:16–18 ). The NIV text note rendering means that God’s love for the believer is made complete when it moves the believer to acts of obedience (see 4:12 ). in him. Spiritual union with God (see Jn 17:21 ; Eph 1:1 and note).

[BACK TO 2:7–8] new command. See Jn 13:34–35 and notes. The Biblical command to love was old (see Lev 19:18 ; see also Mt 22:39–40 ). But its newness is seen in: (1) the new and dramatic illustration of divine love on the cross; (2) Christ’s exposition of the OT law (see Mt 5 ), which seemed new to Christ’s hearers; and (3) the daily experience of believers as they grow in love for each other.

[BACK TO 2:7] Dear friends. Like “dear children” (see note on v. 1 ), a favorite term of John (used ten times in two letters: here; 3:2 , 21 ; 4:1 , 7 , 11 ; 3Jn 1 , 2 , 5 , 11 ). since the beginning. The beginning of their Christian experience, when they first heard the gospel.

[BACK TO 2:8] true light. Used in the NT only here and in Jn 1:9 (see note on Jn 1:4 ), this phrase refers to the gospel of Jesus Christ, who is the light of the world (see Jn 8:12 and note; cf. 2Co 4:6 and note).

[BACK TO 2:9–10] hates … loves. In the Bible hatred and love as moral qualities are not primarily emotions but attitudes expressed in actions (see 3:15–16 ).

[BACK TO 2:9] light … darkness. See note on 1:5 . brother or sister. See note on Ro 1:13 .

[BACK TO 2:10] stumble. Into sin.

[BACK TO 2:12–14] I am writing to you … because. By extended repetition in these verses, John assures his readers that, in spite of the rigorous tests contained in the letter, he is confident of their salvation. dear children … fathers … young men. As elsewhere in this letter, “dear children” probably refers to all John’s readers (see note on v. 1 ), including fathers and young people. The terms “fathers” and “young men” may, however, describe two different levels of spiritual maturity. Some hold that all three terms refer to levels of spiritual maturity.

[BACK TO 2:12] his name. Jesus (see 3:23 ; 5:13 ; see also note on Ac 4:12 ).

[BACK TO 2:13–14] him who is from the beginning. Christ (see note on 1:1 ).

[BACK TO 2:15] world. Not the world of people ( Jn 3:16 ) or the created world ( Jn 17:24 ), but here the world, or realm, of sin (v. 16 ; see Jas 4:4 and note), which is controlled by Satan and organized against God and righteousness (see note on Jn 1:9 ). love for the Father. Cf. 2:5 and note.

[BACK TO 2:18] last hour. With other NT writers, John viewed the whole period beginning with Christ’s first coming as the last days (see Ac 2:17 ; 2Ti 3:1 and note). They understood this to be the “last” of the days because neither former prophecy nor new revelation concerning the history of salvation indicated the coming of another era before the return of Christ. The word “last” in “last days,” “last times” and “last hour” also expresses a sense of urgency and imminence (see Heb 1:2 and note). The Christian is to be alert, waiting for the return of Christ ( Mt 25:1–13 ). the antichrist … many antichrists. John assumed his readers knew that a great enemy of God and his people would arise before Christ’s return. That person is called “antichrist” (here), “the man of lawlessness” ( 2Th 2:3 ; but see note there) and “the beast” ( Rev 13:1–10 ). But prior to him there will be many antichrists. These are characterized by the following: (1) They deny the incarnation (see 4:2 and note; 2Jn 7 ) and that Jesus is the divine Christ (v. 22 ); (2) they deny the Father (v. 22 ); (3) they do not have the Father (v. 23 ); (4) they are liars (v. 22 ) and deceivers ( 2Jn 7 ); (5) they are many (v. 18 ); (6) in John’s day they left the church because they had nothing in common with believers (v. 19 ). The antichrists referred to in John’s letter were the early Gnostics. The “anti” in “antichrist” means “against” (cf. 2Th 2:4 and note; Rev 13:6–7 ; cf. also Mt 24:4–5 , 10–11 , 15 , 23–24 ).

[BACK TO 2:19] The occasion of the letter (see Introduction: Occasion and Purpose ).

[BACK TO 2:20] anointing. The Holy Spirit (see v. 27 ; Jn 14:16–17 ; 15:26 ; 16:13 ; Ac 10:38 ). Holy One. Either Jesus Christ ( Mk 1:24 ; Jn 6:69 ; Ac 2:27 ; 3:14 ; 22:14 ) or the Father ( 2Ki 19:22 ; Job 6:10 ).

[BACK TO 2:22] Jesus is the Christ. See note on Mt 16:16 . The man Jesus is the divine Messiah (see the parallel confession in 5:5 ; see also Introduction: Gnosticism and note on 5:6 ).

[BACK TO 2:23] See 2Jn 9 for the same thought.

[BACK TO 2:25] eternal life. See Jn 3:15 and note; cf. Mt 19:16 and note.

[BACK TO 2:26] One of the statements of purpose for the letter (see Introduction: Occasion and Purpose ).

[BACK TO 2:27] anointing. See note on v. 20 . do not need anyone to teach you. Since the Bible constantly advocates teaching ( Mt 28:20 ; 1Co 12:28 ; Eph 4:11 ; Col 3:16 ; 1Ti 4:11 ; 2Ti 2:2 , 24 ), John is not ruling out human teachers. At the time when he wrote, however, Gnostic teachers were insisting that the teaching of the apostles was to be supplemented with the “higher knowledge” that they (the Gnostics) claimed to possess. John’s response was that what the readers were taught under the Spirit’s ministry through the apostles was not only adequate but the only reliable truth. See the promise of the new covenant in Jer 31:34 (see also note there). teaches you. The teaching ministry of the Holy Spirit (what is commonly called illumination) does not involve revelation of new truth or the explanation of all difficult passages of Scripture to our satisfaction. Rather, it is the development of the capacity to appreciate and appropriate God’s truth already revealed—making the Bible meaningful in thought and daily living. all things. All things necessary to know for salvation and Christian living.

[BACK TO 2:28] continue in him. See “remains in” (vv. 24 , 27 ). confident. See 3:21 ; 4:17 ; 5:14 .

[BACK TO 2:29] he … him. God the Father. does what is right. Those who are born again are marked by righteous conduct.

[BACK TO 3:1] children of God. See note on Jn 1:12 .

[BACK TO 3:2] we shall be like him. Cf. Ro 8:29 ; 1Co 15:49 ; Php 3:21 .

[BACK TO 3:3] hope. Not a mere wish, but unshakable confidence concerning the future (see Ro 5:5 and note). purify themselves. By turning from sin.

[BACK TO 3:5] take away our sins. See Jn 1:29 and note. in him is no sin. Amply confirmed elsewhere in the NT (see 2Co 5:21 ; Heb 4:15 and notes; 1Pe 3:18 ).

[BACK TO 3:6] No one … keeps on sinning. John is not asserting sinless perfection (see 1:8–10 ; 2:1 ) but explaining that the believer’s life is characterized not by sin but by doing what is right.

[BACK TO 3:8] devil. In this short letter John says much about the devil: (1) He is called “the devil” (here) and “the evil one” (v. 12 ; 2:13–14 ; 5:18–19 ). (2) He “has been sinning from the beginning” (here), i.e., from the time he first rebelled against God, before the fall of Adam and Eve (see Jn 8:44 and note). (3) He is the instigator of human sin, and those who continue to sin belong to him (vv. 8 , 12 ) and are his children (v. 10 ). (4) He is in the world ( 4:3 ) and has “the whole world” of unbelievers under his control ( 5:19 ). (5) But he cannot lay hold of believers to harm them ( 5:18 ). (6) On the contrary, Christians will overcome him ( 2:13–14 ; 4:4 ), and Christ will destroy his work (cf. Ro 16:20 and note; Heb 2:14 ).

[BACK TO 3:9] God’s seed. The picture is of human reproduction, in which the sperm (the Greek for “seed” is sperma ) bears the life principle and transfers the paternal characteristics. cannot go on sinning. Not a complete cessation of sin, but a life that is not characterized by sin.

[BACK TO 3:11] from the beginning. See note on 2:7 . love one another. See note on 4:7–5:3 .

[BACK TO 3:12] Cain. See Heb 11:4 and note.

[BACK TO 3:13] brothers and sisters. See NIV text note.

[BACK TO 3:15] hates. See note on 2:9–10 . murderer. See Jas 4:2 and note.

[BACK TO 3:17–18] See Jas 2:14–17 and note on 2:15–16 .

[BACK TO 3:17] love of God. God’s kind of love, which he pours out in the believer’s heart (see Ro 5:5 and note) and which in turn enables the Christian to love fellow believers. Or it may speak of the believer’s love for God.

[BACK TO 3:20] God is greater than our hearts. An oversensitive conscience can be quieted by the knowledge that God himself has declared active love to be an evidence of salvation. He knows the hearts of all—whether, in spite of shortcomings, they have been born of him.

[BACK TO 3:23] This command has two parts: (1) Believe in Christ (see Jn 6:29 and note), and (2) love each other (see Jn 13:34–35 and notes). The first part is developed in 4:1–6 and the second part in 4:7–12 .

[BACK TO 3:24] We know it by the Spirit. See Ro 8:16 and note.

[BACK TO 4:1] spirit. A person moved by a spirit, whether by the Holy Spirit or an evil one. test the spirits. Cf. 1Th 5:21 and note. ( Mt 7:1 does not refer to such testing or judgment; it speaks of self-righteous moral judgment of others.) false prophets. A true prophet speaks from God, being “carried along by the Holy Spirit” ( 2Pe 1:21 ; see note there). False prophets, such as the Gnostics of John’s day, speak under the influence of spirits alienated from God. Christ warned against false prophets (see Mt 7:15 and note; Mk 13:22 ), as did Paul (see 1Ti 4:1 and note) and Peter (see 2Pe 2:1 and note).

[BACK TO 4:2] acknowledges. Not only knows intellectually—for demons know, and shudder ( Jas 2:19 ; cf. Mk 1:24 )—but also confesses publicly (cf. Ro 10:9–10 and notes). Jesus Christ has come in the flesh. See note on 1:1 . Thus John excludes the Gnostics, especially the Cerinthians, who taught that the divine Christ came upon the human Jesus at his baptism and then left him at the cross, so that it was only the man Jesus who died (see Introduction: Gnosticism ).

[BACK TO 4:3] does not acknowledge Jesus. The incarnate Jesus Christ of 1:2 (see note on 2:18 ).

[BACK TO 4:4] from God. An abbreviated form of the expression “born of God” ( 2:29 ; 3:9–10 ). them. The false prophets (v. 1 ), who were inspired by the spirit of the antichrist (v. 3 ). the one who is in the world. The devil (see Jn 12:31 and note). In v. 3 “world” means the inhabited earth; in vv. 4–5 it means the community, or system, of those not born of God—including the antichrists (see note on Jn 1:9 ).

[BACK TO 4:6] Spirit of truth. Cf. 5:6 and note; see note on Jn 14:17 .

[BACK TO 4:7–5:3] The word “love” in its various forms is used 43 times in the letter, 32 times in this short section.

[BACK TO 4:8] does not know God. Only those who are to some degree like him truly know him. God is love. In his essential nature and in all his actions, God is loving (see also v. 16 ). John similarly affirms that God is spirit (see Jn 4:24 and note) and light (see 1:5 and note), as well as righteous ( 2:29 ; 3:7 ), holy ( 2:20 ), powerful or great ( 4:4 ), faithful (see 1:9 and note), true ( 5:20 ) and just ( 1:9 ).

[BACK TO 4:9] one and only Son. See Jn 1:18 ; 3:16 and notes.

[BACK TO 4:10] atoning sacrifice for our sins. See note on 2:2 .

[BACK TO 4:12] No one has ever seen God. See note on Jn 1:18 . Since our love has its source in God’s love, his love reaches full expression (is made complete) when we love fellow Christians. Thus the God whom “no one has ever seen” is seen in those who love, because God lives in them.

[BACK TO 4:13–14] Spirit … Father … Son. See note on Mt 28:19 .

[BACK TO 4:13] has given us of his Spirit. See 3:24 and note.

[BACK TO 4:16] God is love. See note on v. 8 .

[BACK TO 4:17] like Jesus. The fact that we are like Christ in love is a sign that God, who is love, lives in us; therefore we may have confidence on the day of judgment that we are saved.

[BACK TO 4:18] no fear in love. There is no fear of God’s judgment because genuine love confirms salvation.

[BACK TO 4:19] All love comes ultimately from God; genuine love is never self-generated by his creatures.

[BACK TO 4:21] this command. See Jn 13:34 and note. Anyone who loves God must also love their brother and sister. See 3:16–18 ; Jas 2:14–17 .

[BACK TO 5:1] Everyone who believes that Jesus is the Christ is born of God. Faith in Jesus as the Messiah is a sign of being born again, just as love is ( 4:7 ). the Christ. See note on 2:22 . everyone who loves the father loves his child as well. John wrote at a time when members of a family were closely associated as a unit under the headship of the father. He could therefore use the family as an illustration to show that anyone who loves God the Father will naturally love God’s children.

[BACK TO 5:3] this is love for God: to keep his commands. Cf. Jn 14:15 , 21 and notes. his commands are not burdensome. Not because the commands themselves are light or easy to obey but, as John explains in v. 4 , because of the new birth. The one born of God by faith is enabled by the Holy Spirit to obey.

[BACK TO 5:4] overcomes … has overcome. To overcome the world is to gain victory over its sinful pattern of life, which is another way of describing obedience to God (v. 3 ). Such obedience is not impossible for believers because they have been born again and the Holy Spirit dwells within them and gives them strength. John speaks of two aspects of victory: (1) the initial victory of turning in faith from the world to God (“has overcome”); (2) the continuing, day-by-day victory of Christian living (“overcomes”). world. See note on 2:15 .

[BACK TO 5:5] Son of God. For parallel confessions, see 2:22 ; 4:2 ; 5:1 and notes.

[BACK TO 5:6] water and blood. Water symbolizes Jesus’ baptism, and blood symbolizes his death. These are mentioned because Jesus’ ministry began at his baptism and ended at his death. John may be reacting to the Gnostic heretics of his day (see Introduction: Gnosticism ) who said that Jesus was born only a man and remained so until his baptism. At that time, they maintained, the Messiah (the Son of God) descended on the human Jesus but left him before his suffering on the cross—so that it was only the man Jesus who died. Throughout this letter John has been insisting that Jesus Christ is God as well as man ( 1:1–4 ; 4:2 ; 5:5 ). He now asserts that it was this God-man Jesus Christ who came into our world, was baptized and died. Jesus was the Son of God not only at his baptism but also at his death (v. 6b ). This truth is extremely important, because, if Jesus died only as a man, his sacrificial atonement ( 2:2 ; 4:10 ) would not have been sufficient to take away the guilt of human sin. the Spirit who testifies. The Holy Spirit testifies that Jesus is the Son of God in two ways: (1) The Spirit descended on Jesus at his baptism ( Jn 1:32–34 ), and (2) he continues to confirm in the hearts of believers the apostolic testimony that Jesus’ baptism and death verify that he is the Messiah, the Son of God (see 2:27 ; 1Co 12:3 and notes; cf. Ro 8:16 and note).

[BACK TO 5:7] three. The OT law required “two or three witnesses” ( Dt 17:6 ; see note there). At the end of this verse, some older English versions add the words found in the NIV text note. But the addition is not found in any Greek manuscript or NT translation prior to the fourteenth century.

[BACK TO 5:9] God’s testimony. The Holy Spirit’s testimony, mentioned in vv. 6–8 .

[BACK TO 5:11] has given us eternal life. As a present possession (see notes on Jn 3:15 , 36 ).

[BACK TO 5:13] Another statement of the letter’s purpose (see 2:26 and note). See Introduction: Occasion and Purpose .

[BACK TO 5:14] if we ask anything according to his will. Cf. Lk 22:42 . For another condition for prayer, see 3:21–22 .

[BACK TO 5:16] Verses 16–17 illustrate the kind of petition we can be sure God will answer (see vv. 14–15 ). sin that leads to death. In the context of this letter directed against Gnostic teaching, which denied the incarnation and threw off all moral restraints, it is probable that the “sin that leads to death” refers to the Gnostics’ adamant and persistent denial of the truth and to their shameless immorality. This kind of unrepentant sin leads to spiritual death. Another view is that this is sin that results in physical death. It is held that because a believer continues to sin, God in judgment takes his or her life (cf. 1Co 11:30 ). In either case, “sin that does not lead to death” is of a less serious nature.

[BACK TO 5:18–20] We know. The letter ends with three striking statements affirming the truths that “we know” and summarizing some of the letter’s major themes.

[BACK TO 5:18] the One who was born of God. Jesus, the Son of God.

[BACK TO 5:20] him who is true. God the Father. He is the true God. Could refer to either God the Father or God the Son. eternal life. The letter began with this theme ( 1:1–2 ) and now ends with it.

[BACK TO 5:21] idols. False gods, as opposed to the one true God (v. 20 ).

2 John

a quick look

Author:

The apostle John

---

Audience:

The “lady chosen by God,” probably a local church in western Asia Minor

---

Date:

Between AD 85 and 95

---

Theme:

John writes to urge discernment in supporting traveling teachers, since false teachers were also traveling and teaching heresy.

Author

The author is John the apostle. Obvious similarities to 1 John and the Gospel of John suggest that the same person wrote all three books. Compare the following:

2Jn 5	1Jn 2:7	Jn 13:34–35
2Jn 6	1Jn 5:3	Jn 14:23
2Jn 7	1Jn 4:2–3
2Jn 12	1Jn 1:4	Jn 15:11 ; 16:24

See Introductions to 1 John and the Gospel of John : Author.

Date

The letter was probably written about the same time as 1 John (AD 85–95), as the above comparisons suggest (see Introduction to 1 John: Date ).

Occasion and Purpose

During the first two centuries the gospel was taken from place to place by traveling evangelists and teachers. Believers customarily took these missionaries into their homes and gave them provisions for their journey when they left. Since Gnostic teachers also relied on this practice (see note on 3Jn 5 ), 2 John was written to urge discernment in supporting traveling teachers; otherwise, someone might unintentionally contribute to the propagation of heresy rather than truth.

The ruins of St. John’s Basilica, located near Ephesus, constructed in the fifth century AD by Emperor Justinian. It stands on what is believed to be the burial site of John the apostle.

© Sean Nel/ www.BigStockPhoto.com

Outline

I. Greetings ( 1–3 )

II. Commendation (4)

III. Exhortation and Warning ( 5–11 )

IV. Conclusion and Final Greetings ( 12–13 )

Introduction

2 John 1

2 John 1

^{1 ‡} The elder, ^†

To the lady chosen by God ^† and to her children, whom I love in the truth ^† —and not I only, but also all who know the truth ^† — ² because of the truth, ^† which lives in us ^† and will be with us forever:

^{3 ‡} Grace, mercy and peace from God the Father and from Jesus Christ, ^† the Father’s Son, will be with us in truth and love.

⁴ It has given me great joy to find some of your children walking in the truth, ^† just as the Father commanded us. ^{5 ‡} And now, dear lady, I am not writing you a new command but one we have had from the beginning. ^† I ask that we love one another. ^{6 ‡} And this is love: ^† that we walk in obedience to his commands. ^† As you have heard from the beginning, ^† his command is that you walk in love.

^{7 ‡} I say this because many deceivers, who do not acknowledge Jesus Christ ^† as coming in the flesh, ^† have gone out into the world. ^† Any such person is the deceiver and the antichrist. ^{† 8 ‡} Watch out that you do not lose what we ^[1] have worked for, but that you may be rewarded fully. ^{† 9 ‡} Anyone who runs ahead and does not continue in the teaching of Christ ^† does not have God; whoever continues in the teaching has both the Father and the Son. ^{† 10 ‡} If anyone comes to you and does not bring this teaching, do not take them into your house or welcome them. ^{† 11} Anyone who welcomes them shares ^† in their wicked work.

^{12 ‡} I have much to write to you, but I do not want to use paper and ink. Instead, I hope to visit you and talk with you face to face, ^† so that our joy may be complete. ^†

^{13 ‡} The children of your sister, who is chosen by God, ^† send their greetings.

2 John 1

^{[BACK TO [1]]} 1:8 Some manuscripts you

2 John 1

^{[BACK TO †]} 1:1: S Ac 11:30 ; 3Jn 1

^{[BACK TO †]} 1:1: ver 13 ; Ro 16:13 ; 1Pe 5:13

^{[BACK TO †]} 1:1: ver 3

^{[BACK TO †]} 1:1: Jn 8:32 ; 1Ti 2:4

^{[BACK TO †]} 1:2: 2Pe 1:12

^{[BACK TO †]} 1:2: Jn 14:17 ; 1Jn 1:8

^{[BACK TO †]} 1:3: S Ro 1:7

^{[BACK TO †]} 1:4: 3Jn 3 , 4

^{[BACK TO †]} 1:5: S 1Jn 2:7

^{[BACK TO †]} 1:6: 1Jn 2:5

^{[BACK TO †]} 1:6: S Jn 14:15

^{[BACK TO †]} 1:6: S 1Jn 2:7

^{[BACK TO †]} 1:7: 1Jn 2:22 ; 4:2 , 3

^{[BACK TO †]} 1:7: S Jn 1:14

^{[BACK TO †]} 1:7: 1Jn 4:1

^{[BACK TO †]} 1:7: S 1Jn 2:18

^{[BACK TO †]} 1:8: S Mt 10:42 ; Mk 10:29 , 30 ; 1Co 3:8 ; Heb 10:35 , 36 ; 11:26

^{[BACK TO †]} 1:9: Jn 8:31

^{[BACK TO †]} 1:9: S 1Jn 2:23

^{[BACK TO †]} 1:10: S Ro 16:17

^{[BACK TO †]} 1:11: 1Ti 5:22

^{[BACK TO †]} 1:12: 3Jn 13 , 14

^{[BACK TO †]} 1:12: S Jn 3:29

^{[BACK TO †]} 1:13: ver 1

[BACK TO 1] elder. See note on 1Ti 3:1 . In his later years John functioned as an elder, perhaps of the Ephesian church. The apostle Peter held a similar position (see 1Pe 5:1 and note). lady chosen. Either an unknown Christian woman in the province of Asia or a figurative designation of a local church there (see v. 13 ). her children. Children of that Christian lady or members of that local church. truth. See note on Jn 1:14 .

[BACK TO 3] Grace … peace. See note on Ro 1:7 . mercy. See Ro 9:22–23 and note.

[BACK TO 5] new command. See note on 1Jn 2:7–8 .

[BACK TO 6] from the beginning. See note on 1Jn 2:7 .

[BACK TO 7–11] This section deals with the basic Gnostic heresy attacked in 1 John, namely, that the Son of God did not become flesh (see Jn 1:14 and note) but that he temporarily came upon the man Jesus between his baptism and crucifixion (see Introduction to 1 John: Gnosticism ).

[BACK TO 7] Jesus Christ as coming in the flesh. See 1Jn 4:2–3 and note. antichrist. See note on 1Jn 2:18 .

[BACK TO 8] worked for … rewarded. Work faithfully accomplished on earth brings future reward (see Mk 9:41 ; 10:29–30 ; Lk 19:16–19 ; Heb 11:26 ; cf. 1Co 3:10–15 ; 1Co 5:10 and notes).

[BACK TO 9] runs ahead. A reference to the Gnostics, who believed that they had advanced beyond the teaching of the apostles. teaching of Christ. The similarity of this letter to 1 John, the nature of the heresy combated and the immediate context suggest that John is not referring to teaching given by Christ but to true teaching about Christ as the incarnate God-man (see 1Jn 2:23 ). whoever continues in the teaching has … the Son. See 1Jn 5:12 .

[BACK TO 10] take them into your house. A reference to the housing and feeding of traveling teachers (see Introduction: Occasion and Purpose ). The instruction does not prohibit greeting or even inviting a person into one’s home for conversation. John was warning against providing food and shelter, since this would be an investment in the “wicked work” of false teachers and would give public approval (see v. 11 ).

[BACK TO 12] paper and ink. Paper was made from papyrus reeds, which were readily available and cheap. The ink (the Greek for this word comes from a word that means “black”) was made by mixing carbon, water and gum or oil. that our joy may be complete. See 1Jn 1:4 and note.

[BACK TO 13] sister, who is chosen. May be taken literally to designate another Christian woman or figuratively to refer to another local church (see note on v. 1 ).

3 John

a quick look

Author:

The apostle John

---

Audience:

Gaius, perhaps a leader of one of the churches in western Asia Minor

---

Date:

Between AD 85 and 95

---

Theme:

John writes this letter to commend Gaius for supporting traveling teachers and to rebuke Diotrephes for refusing to welcome them.

Author

The author is John the apostle. In the first verses of both 2 John and 3 John the author identifies himself as “the elder.” Note other similarities: “love in the truth” (v. 1 of both letters), “walking in the truth” (v. 4 of both letters) and the similar conclusions. See Introductions to 1 John and the Gospel of John : Author.

Date

The letter was probably written about the same time as 1 and 2 John (AD 85–95). See Introduction to 1 John: Date .

Occasion and Purpose

See Introduction to 2 John: Occasion and Purpose . Itinerant teachers sent out by John were rejected in one of the churches in the province of Asia by a dictatorial leader, Diotrephes, who even excommunicated members who showed hospitality to John’s messengers. John wrote this letter to commend Gaius for supporting the teachers and, indirectly, to warn Diotrephes.

Aerial view of Ephesus. John lived here after the destruction of Jerusalem in AD 70. Church tradition indicates that he also died here c. AD 100.

© Joe Scherschel/National Geographic Stock

Outline

I. Greetings ( 1–2 )

II. Commendation of Gaius ( 3–8 )

III. Condemnation of Diotrephes ( 9–10 )

IV. Exhortation to Gaius ( 11 )

V. Example of Demetrius ( 12 )

VI. Conclusion, Benediction and Final Greetings ( 13–14 )

Introduction

3 John 1

3 John 1

^{1 ‡} The elder, ^†

To my dear friend Gaius, whom I love in the truth.

² Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well. ^{3 ‡} It gave me great joy when some believers ^† came and testified about your faithfulness to the truth, telling how you continue to walk in it. ^{† 4 ‡} I have no greater joy than to hear that my children ^† are walking in the truth. ^†

^{5 ‡} Dear friend, you are faithful in what you are doing for the brothers and sisters, ^{[1] †} even though they are strangers to you. ^{† 6} They have told the church about your love. Please send them on their way ^† in a manner that honors ^† God. ^{7 ‡} It was for the sake of the Name ^† that they went out, receiving no help from the pagans. ^{† 8 ‡} We ought therefore to show hospitality to such people so that we may work together for the truth.

^{9 ‡} I wrote to the church, but Diotrephes, who loves to be first, will not welcome us. ^{10 ‡} So when I come, ^† I will call attention to what he is doing, spreading malicious nonsense about us. Not satisfied with that, he even refuses to welcome other believers. ^† He also stops those who want to do so and puts them out of the church. ^†

^{11 ‡} Dear friend, do not imitate what is evil but what is good. ^† Anyone who does what is good is from God. ^† Anyone who does what is evil has not seen God. ^{† 12 ‡} Demetrius is well spoken of by everyone ^† —and even by the truth itself. We also speak well of him, and you know that our testimony is true. ^†

^{13 ‡} I have much to write you, but I do not want to do so with pen and ink. ^{14 ‡} I hope to see you soon, and we will talk face to face. ^†

Peace to you. ^† The friends here send their greetings. Greet the friends there by name. ^†

3 John 1

^{[BACK TO [1]]} 1:5 The Greek word for brothers and sisters (adelphoi ) refers here to believers, both men and women, as part of God’s family.

3 John 1

^{[BACK TO †]} 1:1: S Ac 11:30 ; 2Jn 1

^{[BACK TO †]} 1:3: ver 5 , 10 ; S Ac 1:16

^{[BACK TO †]} 1:3: 2Jn 4

^{[BACK TO †]} 1:4: S 1Jn 2:1

^{[BACK TO †]} 1:4: ver 3

^{[BACK TO †]} 1:5: S ver 3

^{[BACK TO †]} 1:5: Ro 12:13 ; Heb 13:2

^{[BACK TO †]} 1:6: 1Co 16:11 ; 2Co 1:16

^{[BACK TO †]} 1:6: S Eph 4:1

^{[BACK TO †]} 1:7: S Jn 15:21

^{[BACK TO †]} 1:7: Ac 20:33 , 35

^{[BACK TO †]} 1:10: ver 14 ; 2Jn 12

^{[BACK TO †]} 1:10: ver 5

^{[BACK TO †]} 1:10: Jn 9:22 , 34

^{[BACK TO †]} 1:11: Ps 34:14 ; 37:27

^{[BACK TO †]} 1:11: 1Jn 2:29

^{[BACK TO †]} 1:11: 1Jn 3:6 , 9 , 10

^{[BACK TO †]} 1:12: 1Ti 3:7

^{[BACK TO †]} 1:12: Jn 19:35 ; 21:24

^{[BACK TO †]} 1:14: 2Jn 12

^{[BACK TO †]} 1:14: S Ro 1:7 ; S Eph 6:23

^{[BACK TO †]} 1:14: Jn 10:3

[BACK TO 1] The elder. See note on 2Jn 1 . dear friend. A favorite term of John (see note on 1Jn 2:7 ). Gaius. A Christian in one of the churches of the province of Asia. Gaius was a common Roman name. This letter presents two good examples (Gaius [vv. 3–8 ] and Demetrius [v. 12 ]) and one bad example (Diotrephes [see vv. 9–10 and notes]). truth. See note on Jn 1:14 .

[BACK TO 3–4] your faithfulness to the truth … you continue to walk in it … walking in the truth. See 2Jn 4 .

[BACK TO 4] my children. Perhaps John’s converts, or believers currently under his spiritual guidance (see 1Jn 2:1 and note).

[BACK TO 5] doing for the brothers and sisters. The early church provided hospitality and support for missionaries. See Introduction to 2 John: Occasion and Purpose ; see also note on 2Jn 10 . brothers and sisters. See NIV text note.

[BACK TO 7] Name. See note on Ac 4:12 . Today Orthodox Jews often address God by the title Ha-Shem (“The Name”).

[BACK TO 8] show hospitality. See v. 5 ; 1Pe 4:9 and notes.

[BACK TO 9] I wrote. A previous letter of the apostle that is now lost. church. Some identify this church with the chosen lady of 2Jn 1 . Diotrephes. A church leader who was exercising dictatorial power in the church. He must have had considerable influence since he was able to exclude people from the church fellowship (v. 10 ). See Introduction: Occasion and Purpose .

[BACK TO 10] spreading malicious nonsense. See Pr 18:8 ; 2Th 3:11 and notes; 1Ti 5:13 .

[BACK TO 11] does what is good. The continual practice of good, not merely doing occasional good deeds (cf. Ro 12:21 ). has not seen God. See 1Jn 3:6 .

[BACK TO 12] Demetrius is well spoken of. In contrast to Diotrephes (see vv. 9–10 and notes; see also note on v. 1 ). Demetrius may have been the bearer of this letter. even by the truth itself. Possibly in some sense the gospel personified.

[BACK TO 13–14] See 2Jn 12–13 for a similar conclusion (see also notes there).

[BACK TO 14] Peace to you. Not a prayer or wish but a benedictory pronouncement (see note on Ro 1:7 ).

Jude

a quick look

Author:

Most likely Jude, the brother of Jesus

---

Audience:

Christians who are being threatened by false teachers

---

Date:

Between AD 65 and 80

---

Theme:

Jude writes to warn Christians about false teachers who are trying to convince them that being saved by grace gives them license to sin.

Author

The author identifies himself as Jude (v. 1 ), which is another form of the Hebrew name Judah (Greek “Judas”), a common name among the Jews. Of those so named in the NT, the ones most likely to be author of this letter are: (1) Judas the apostle (see Lk 6:16 ; Ac 1:13 and note)—not Judas Iscariot—and (2) Judas the brother of the Lord ( Mt 13:55 ; Mk 6:3 ). The latter is more likely. For example, the author does not claim to be an apostle and even seems to separate himself from the apostles (v. 17 ). Furthermore, he describes himself as a “brother of James” (v. 1 ). Ordinarily a person in Jude’s day would describe himself as someone’s son rather than as someone’s brother. The reason for the exception here may have been James’s prominence in the church at Jerusalem (see Introduction to James: Author ).

Although neither Jude nor James describes himself as a brother of the Lord, others did not hesitate to speak of them in this way (see Mt 13:55 ; Jn 7:3–10 ; Ac 1:14 ; 1Co 9:5 ; Gal 1:19 ). Apparently they themselves did not ask to be heard because of the special privilege they had as members of the household of Joseph and Mary.

Possible references to the letter of Jude or quotations from it are found at a very early date: e.g., in Clement of Rome (c. AD 96). Clement of Alexandria (155–215), Tertullian (150–222) and Origen (185–253) accepted it; it was included in the Muratorian Canon (c. 170) and was accepted by Athanasius (298–373) and by the Council of Carthage (397). Eusebius (265–340) listed the letter among the questioned books, though he recognized that many considered it as coming from Jude.

According to Jerome and Didymus, some did not accept the letter as canonical because of the manner in which it uses noncanonical literature (see notes on vv. 9 , 14 ). But an inspired author may legitimately make use of such literature—whether for illustrative purposes or for appropriation of historically reliable or otherwise acceptable material—and such use does not necessarily endorse that literature as inspired. Under the influence of the Spirit the church came to the conviction that the authority of God stands behind the letter of Jude. The fact that the letter was questioned and tested but nonetheless was finally accepted by the churches indicates the strength of its claims to authenticity.

Sunset over the Sea of Galilee. Jude 13 compares false teachers to “wild waves of the sea.”

© 1995 Phoenix Data Systems

Date

There is nothing in the letter that requires a date beyond the lifetime of Jude, the brother of the Lord. The error the author is combating, like that in 2 Peter, is not the heretical teaching of the second century but that which could and did develop at an early date (cf. Ac 20:29–30 ; Ro 6:1 ; 1Co 5:1–11 ; 2Co 12:21 ; Gal 5:13 ; Eph 5:3–17 ; 1Th 4:6 ). (See also Introduction to 2 Peter: Date .) There is, moreover, nothing in the letter that requires a date after the time of the apostles, as some have argued. It may even be that Jude’s readers had heard some of the apostles speak (see vv. 17–18 ). Likewise, the use of the word “faith” in the objective sense of the body of truth believed (v. 3 ) does not require a late dating of the letter. It was used in such a sense as early as Gal 1:23 .

The question of the relationship between Jude and 2 Peter has a bearing on the date of Jude. If 2Pe 2 makes use of Jude—a commonly accepted view (see Introduction to 2 Peter: 2 Peter and Jude )—then Jude is to be dated prior to 2 Peter, probably c. AD 65. Otherwise, a date as late as c. 80 would be possible.

PARALLELS BETWEEN JUDE AND 2 PETER

Jude		2 Peter
4	The false teachers’ “condemnation” from the past	2:3
4	The false teachers “deny” our “Sovereign [and] Lord”	2:1
6	Angels confined for judgment	2:4
7	Sodom and Gomorrah as examples of judgment on gross evil	2:6
8	The false teachers “reject [Jude] / despise [2Pe] authority”; they “heap abuse on celestial beings”	2:10
9	Angels do not “condemn … for slander [Jude] / heap abuse … when bringing judgment [2Pe]”	2:11
12	The false teachers are “blemishes”	2:13
12	Jude: “clouds without rain, blown along by the wind”; 2Pe: “springs without water and mists driven by a storm”	2:17
18	“Scoffers” following “their own evil [2Pe] / ungodly [Jude] desires”	3:3

Adapted from Zondervan Illustrated Bible Backgrounds Commentary: NT: Vol. 4 by CLINTON E. ARNOLD. Jude—Copyright © 2002 by Douglas J. Moo, p. 231. Used by permission of Zondervan.

Recipients

The description of those to whom Jude addressed his letter is very general (see v. 1 ). It could apply to Jewish Christians, Gentile Christians or both. Their location is not indicated. It should not be assumed that, since 2Pe 2 and Jude 4–18 appear to describe similar situations, they were both written to the same people. The kind of heresy depicted in these two passages was widespread (see Date).

Occasion and Purpose

Although Jude was very eager to write to his readers about salvation, he felt that he must instead warn them about certain immoral men circulating among them who were perverting the grace of God (see v. 4 and note). Apparently these false teachers were trying to convince believers that being saved by grace gave them license to sin since their sins would no longer be held against them. Jude thought it imperative that his readers be on guard against such men and be prepared to oppose their perverted teaching with the truth about God’s saving grace.

It has generally been assumed that these false teachers were Gnostics. Although this identification is no doubt correct, they must have been forerunners of fully developed, second-century Gnosticism (see Introduction to 2 Peter: Date ).

Jude thinks it imperative that his readers be on guard and be prepared to oppose false teaching with the truth about God’s grace.

Outline

I. Greetings ( 1–2 )

II. Occasion for the Letter ( 3–4 )

A. The Change of Subject ( 3 )

B. The Reason for the Change: The Presence of Godless Apostates ( 4 )

III. Warning against False Teachers ( 5–16 )

A. Historical Examples of the Judgment of Apostates ( 5–7 )

1. Unbelieving Israel ( 5 )

2. Angels who fell ( 6 )

3. Sodom and Gomorrah ( 7 )

B. Description of the Apostates of Jude’s Day ( 8–16 )

1. Their slanderous speech deplored ( 8–10 )

2. Their character graphically portrayed ( 11–13 )

3. Their destruction prophesied ( 14–16 )

IV. Exhortation to Believers ( 17–23 )

V. Concluding Doxology ( 24–25 )

Introduction

Jude 1

Jude 1

^{1 ‡} Jude, ^† a servant of Jesus Christ ^† and a brother of James,

To those who have been called, ^† who are loved in God the Father and kept for ^[1] Jesus Christ: ^†

^{2 ‡} Mercy, peace ^† and love be yours in abundance. ^†

The Sin and Doom of Ungodly People

^{3 ‡} Dear friends, ^† although I was very eager to write to you about the salvation we share, ^† I felt compelled to write and urge you to contend ^† for the faith ^† that was once for all entrusted to God’s holy people. ^{† 4 ‡} For certain individuals whose condemnation was written about ^[2] long ago have secretly slipped in among you. ^† They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord. ^†

^{5 ‡} Though you already know all this, ^† I want to remind you ^† that the Lord ^[3] at one time delivered his people out of Egypt, but later destroyed those who did not believe. ^{† 6 ‡} And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day. ^{† 7 ‡} In a similar way, Sodom and Gomorrah ^† and the surrounding towns ^† gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. ^†

^{8 ‡} In the very same way, on the strength of their dreams these ungodly people pollute their own bodies, reject authority and heap abuse on celestial beings. ^{† 9 ‡} But even the archangel ^† Michael, ^† when he was disputing with the devil about the body of Moses, ^† did not himself dare to condemn him for slander but said, “The Lord rebuke you!” ^{[4] † 10 ‡} Yet these people slander whatever they do not understand, and the very things they do understand by instinct—as irrational animals do—will destroy them. ^†

^{11 ‡} Woe to them! They have taken the way of Cain; ^† they have rushed for profit into Balaam’s error; ^† they have been destroyed in Korah’s rebellion. ^†

^{12 ‡} These people are blemishes at your love feasts, ^† eating with you without the slightest qualm—shepherds who feed only themselves. ^† They are clouds without rain, ^† blown along by the wind; ^† autumn trees, without fruit and uprooted ^† —twice dead. ¹³ They are wild waves of the sea, ^† foaming up their shame; ^† wandering stars, for whom blackest darkness has been reserved forever. ^†

^{14 ‡} Enoch, ^† the seventh from Adam, prophesied about them: “See, the Lord is coming ^† with thousands upon thousands of his holy ones ^{† 15 ‡} to judge ^† everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him.” ^{[5] † 16 ‡} These people are grumblers ^† and faultfinders; they follow their own evil desires; ^† they boast ^† about themselves and flatter others for their own advantage.

A Call to Persevere

^{17 ‡} But, dear friends, remember what the apostles ^† of our Lord Jesus Christ foretold. ^{† 18 ‡} They said to you, “In the last times ^† there will be scoffers who will follow their own ungodly desires.” ^{† 19 ‡} These are the people who divide you, who follow mere natural instincts and do not have the Spirit. ^†

^{20 ‡} But you, dear friends, by building yourselves up ^† in your most holy faith ^† and praying in the Holy Spirit, ^{† 21 ‡} keep yourselves in God’s love as you wait ^† for the mercy of our Lord Jesus Christ to bring you to eternal life. ^†

^{22 ‡} Be merciful to those who doubt; ^{23 ‡} save others by snatching them from the fire; ^† to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh. ^{[6] †}

Doxology

^{24 ‡} To him who is able ^† to keep you from stumbling and to present you before his glorious presence ^† without fault ^† and with great joy— ²⁵ to the only God ^† our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! ^† Amen. ^†

Jude 1

^{[BACK TO [1]]} 1:1 Or by ; or in

^{[BACK TO [2]]} 1:4 Or individuals who were marked out for condemnation

^{[BACK TO [3]]} 1:5 Some early manuscripts Jesus

^{[BACK TO [4]]} 1:9 Jude is alluding to the Jewish Testament of Moses (approximately the first century A.D. ).

Jude 1

^{[BACK TO [5]]} 1:14, 15 From the Jewish First Book of Enoch (approximately the first century B.C. )

^{[BACK TO [6]]} 1:22, 23 The Greek manuscripts of these verses vary at several points.