{"id":55832,"date":"2025-04-04T07:00:00","date_gmt":"2025-04-04T14:00:00","guid":{"rendered":"https:\/\/www.olivetree.com\/blog\/?p=55832"},"modified":"2025-04-03T14:29:07","modified_gmt":"2025-04-03T21:29:07","slug":"six-doctrines-from-johns-letters","status":"publish","type":"post","link":"https:\/\/www.olivetree.com\/blog\/six-doctrines-from-johns-letters\/","title":{"rendered":"Six Doctrines from John\u2019s Letters"},"content":{"rendered":"\n

God’s revelation in Scripture doesn’t take the form of a theological treatise. But that doesn’t mean we shouldn’t approach biblical doctrines systematically. There’s significant value in summarizing theological concepts and aligning our thinking with God’s. In his volume on 1\u20133 John<\/a> in the New American Commentary<\/a>, Daniel Akin organizes the theology of these epistles into six key doctrinal areas: God, sin, Christ, the Holy Spirit, salvation, and eschatology. Here\u2019s what he has to say about how John speaks to these core doctrines.<\/p>\n\n\n\n

The Theology of John\u2019s Epistles<\/strong><\/h2>\n\n\n\n

The epistles of John contain a wealth of theological truth that demands careful attention. This fact is not always emphasized as clearly as it ought to be. The issues to which John gives attention and his manner of treatment are often distinct. This allows him to make his own unique contribution to the theology of the New Testament. Just as it is appropriate to talk of Pauline theology, it also is correct to speak of a Johannine theology, even when we restrict our analysis to his epistles. Following is a brief summary of several of the crucial doctrines John emphasizes in his letters.<\/p>\n\n\n\n

(1) The Doctrine of God<\/strong><\/h3>\n\n\n\n

John highlights two characteristics of God. First, God is light (1 John 1:5<\/a>). Second, God is love (1 John 4:8<\/a>). Both of these qualities are essential attributes of God. To walk in the light is to walk in the life of God. To practice love is to demonstrate the character of God. Marshall points out, \u201cThe nature of God stands in the sharpest contrast to the devil and the world which are characterized by lies, hatred, and evil.\u201d John also focuses on the fact that \u201cGod is revealed as the Father of Jesus Christ (1:2, 3<\/a>; 2:22, 23, 24<\/a>; 4:14<\/a> [2 John 9<\/a>]). To love the Son is to love the Father (5:1<\/a>).\u201d<\/p>\n\n\n\n

(2) The Doctrine of Sin<\/strong><\/h3>\n\n\n\n

First John 3:8<\/a> states that the devil is the source of sin, for he has \u201csinned from the beginning.\u201d This probably is a reference to the beginning of creation (Gen 1\u20133) and the devil\u2019s activity in the garden and thereafter (cf. John 8:44<\/a>; 1 John 3:12<\/a>). Burdick claims:<\/p>\n\n\n\n

\n

\u201cIt is apparent that sin in the individual is the result of the devil\u2019s hold upon a person, and victory over sin is in reality victory over the devil himself. The declaration that, \u2018the whole world is lying in the evil one\u2019 (5:19<\/a>, author\u2019s translation) makes it clear that the same evil influence extends to the whole world.\u201d<\/p>\n<\/blockquote>\n\n\n\n

John affirms that it is for the sins of this \u201cwhole world\u201d that Christ was a propitiation (1 John 2:2<\/a>). John describes sin as darkness (1 John 1:5\u20137<\/a>), lawlessness or rebellion (1 John 3:4<\/a>), and unrighteousness (1 John 5:17<\/a>). Sin is universal and comprehensive. Therefore every person is a sinner and sins (1 John 1:8<\/a>, 10<\/a>).<\/p>\n\n\n\n

(3) The Doctrine of Christ<\/strong><\/h3>\n\n\n\n

John provides a marvelous balance in addressing the person and work of Christ and the deity and humanity of Christ. \u201cJesus is presented as the Christ, the Son of God, and the reality of the incarnation of the preexistent Word of God is stressed.\u201d Law referred to this as \u201cthe great Christological thesis of the Epistle\u201d and wrote,<\/p>\n\n\n\n

\n

\u201cThat thesis is the complete, permanent, and personal identification of the historical Jesus with the Divine Being who is the Word of Life (1:1<\/a>), the \u201cChrist\u201d (4:2<\/a>) and the Son of God (5:5<\/a>).\u201d<\/p>\n<\/blockquote>\n\n\n\n

Twenty-one times he is called the Son in 1 John and twice in 2 John. He is called \u201cthe \u2018Word of Life\u2019\u201d (1:1<\/a>), which echoes John 1:1<\/a> and the Logos teaching. Further, John states that the Son \u201cwas with the Father\u201d and is himself the \u201clife\u201d of God (1 John 1:1\u20132<\/a>; cf. John 1:1\u20132<\/a>). Jesus is the \u201ctrue God and eternal life\u201d (1 John 5:20<\/a>), a direct affirmation of the Son\u2019s deity. He was sinless (1 John 3:5<\/a>), he made atonement for the sins of the whole world (1 John 2:2<\/a>; 4:10<\/a>), and he destroyed the devil\u2019s work (1 John 3:8<\/a>), accomplishing all of this by his bloody death (1 John 5:6<\/a>). His death was a demonstration of the Father\u2019s love (1 John 4:9\u201311<\/a>) for sinful humanity. He could do all of this because he took on tangible, real human flesh (1 John 1:1\u20133<\/a>).<\/p>\n\n\n\n

As Burdick asserts, \u201cSo important is the doctrine of the Savior\u2019s humanity that it is employed as a criterion for discerning the false prophet from the true (4:1\u20133<\/a>).\u201d He was no phantom. The incarnation was a true and genuine wedding of perfect deity and sinless humanity.<\/p>\n\n\n\n

(4) The Doctrine of the Holy Spirit<\/strong><\/h3>\n\n\n\n

First John does not include an extensive body of material on the Holy Spirit, but what is present is significant. The Spirit primarily witnesses to the believer concerning the true teaching about Jesus the Christ (1 John 2:27<\/a>; 5:7<\/a>). The Spirit himself is a gift of anointing \u201cthat enables the Christian to enter into true knowledge.\u201d He is a person who is distinct from the Father and Son and yet clearly has equal status with them (1 John 2:27<\/a>; 4:2<\/a>, 13<\/a>; 5:7<\/a>). He has been given to the believer (3:24<\/a>) and enables him to overcome the world (4:4<\/a>). As the Spirit of truth (4:6<\/a>), he helps the believer to recognize the false prophets who speak and teach wrongly concerning Jesus.<\/p>\n\n\n\n

(5) The Doctrine of Salvation<\/strong><\/h3>\n\n\n\n

The redemptive work of Jesus Christ has made possible our salvation (1 John 2:2<\/a>; 3:16<\/a>; 4:10<\/a>). By believing and receiving the Son (1 John 5:10\u201313<\/a>) one is born again (1 John 5:1<\/a>), becomes a child of God (1 John 3:1\u20132<\/a>), and receives the gift of eternal life. John\u2019s concept of eternal life (1 John 2:25<\/a>; 5:11<\/a>) is dualistic but in a Judeo-Christian sense. Ladd explains:<\/p>\n\n\n\n

\n

\u201cHis theology is structured in the dualism of the past and the future\u2014the already and not yet. … Like the Gospel, the epistle concentrates on the present experience of eternal life. It mentions eternal life at least ten times, always with emphasis upon the present. … However, this experience of eternal life has a future cast. He who does the will of God abides forever (2:17<\/a>). John looks forward to the realization of all that Christ means at his eschatological parousia (2:28<\/a>). Although we have received life, although we have been born again (2:29<\/a>), we are not yet like Christ. We await his parousia, when we shall experience an unimaginable change.\u201d<\/p>\n<\/blockquote>\n\n\n\n

In our current experience we are able through the new birth to do \u201cwhat is right\u201d (2:29<\/a>). We may commit individual acts of sin (1:8<\/a>, 10<\/a>; 2:1<\/a>), but we will not habitually live in sin (3:6, 7\u20139<\/a>). We are enabled to \u201clove one another,\u201d which provides assurance that we have been \u201cborn of God and know God\u201d (4:7<\/a>). In salvation God has come to live (abide) in us and we in God (4:15\u201316<\/a>). This is a genuinely experiential reality and the basis for transformed living.<\/p>\n\n\n\n

(6) The Doctrine of Eschatology<\/strong><\/h3>\n\n\n\n

It was noted in the brief survey of salvation personal aspects of Johannine eschatology. To this must be added cosmic insights. John obviously lived in the expectancy that the parousia was imminent, for he said, \u201cThis is the last hour\u201d (2:18<\/a>). John was convinced that the \u201cChrist event\u201d had inaugurated the Messianic Age, and he clearly embraced the tension of the \u201calready-not yet\u201d reality of the reign of Jesus the Messiah. Certain events taking place in the churches gave further support of this perspective. The evidence included the presence of \u201cmany antichrists.\u201d Yet John looked to the eschatological coming of Antichrist as well (2:18<\/a>; 4:3<\/a>).<\/p>\n\n\n\n

Again we see a tension in John\u2019s soteriology and eschatology. Nothing he writes would indicate that he did not expect<\/p>\n\n\n\n

\n

\u201ca future consummation of the age, which would include the coming of antichrist, the second advent of Christ, resurrection, judgment, and eternal life. The advocates of realized eschatology have not succeeded in reducing such literal future events to mere present spiritual experiences.\u201d<\/p>\n<\/blockquote>\n\n\n\n

John does see the world as already passing away (2:17<\/a>), indicating that the victory of Christ won at the cross is already underway; and yet he awaits a final and climactic resolution. The day of judgment is coming (4:17<\/a>). Those who live in God and he in them will have confidence in that day and will not have fear (4:18<\/a>). On that day, when he comes, our transformation will be made complete, for \u201cwe know that when he appears, we shall be like him, for we shall see him as he is\u201d (3:2<\/a>).<\/p>\n\n\n\n

Get the New American Commentary for the Olive Tree App<\/strong><\/h2>\n\n\n\n
\"\"<\/figure>\n\n\n\n

If you\u2019re looking for a commentary series that shares your commitment to the inspiration, authority, and sufficiency of Scripture, then look no further than the New American Commentary<\/a>. Each of the authors in this series holds Scripture in the highest esteem and faithfully unpacks the meaning and theology of the text. Get your copy of this readable and applicable commentary today!<\/p>\n\n\n\n

\n
NEW AMERICAN COMMENTARY<\/a><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

God’s revelation in Scripture doesn’t take the form of a theological treatise. But that doesn’t mean we shouldn’t approach biblical doctrines systematically. There’s significant value in summarizing theological concepts and aligning our thinking with God’s. 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