The Centrality of the IncarnationIncarnation literally means "embodied in flesh." It is a Christian doctrine, based on the witness in John's Gospel, that God's Word was made flesh in the person of Jesus Christ. The Apostles' and Nicene Creeds confess the central importance of the incarnation of Jesus. More
1 John argues against those who deny “that JesusJesus is the Messiah whose life, death, and resurrection are God's saving act for humanity. More is the Christ” (2:22) or that “Jesus Christ has come in the flesh” (4:2-3). From these statements, many interpreters have deduced that the dissidents who have left the Johannine community (2:19) may have subscribed to a belief that came to be known as docetism (from the Greek dokein, “to seem”)– the belief that Jesus only seemed to have a human body, to suffer physically, and to die a physical death. Ignatius of Antioch (in Asia Minor) also wrote against this belief in his letter To the Smyrneans (ca. 110 CE), written not long after 1 John.
Christological debates over Jesus’ divine and human natures would continue to trouble the church until the Council of Chalcedon in 451 CE, where the view that Jesus was both fully divine and fully human was affirmed as orthodox doctrine and codified in the Definition of Chalcedon. Of course, Chalcedon did not end all Christological debates in the church, but its Definition has remained the doctrine to which the Eastern Orthodox, Roman Catholic, and most Protestant churches adhere.
Love One Another… But What about Others?
1 John sees a direct correlation between right belief (“that Jesus Christ has come in the flesh”) and right practice (“love one another”) (3:23). That Jesus took on our humanity, suffered, and died a human death is central to his saving work in offering himself as the “atoning sacrificeSacrifice is commonly understood as the practice of offering or giving up something as a sign of worship, commitment, or obedience. In the Old Testament grain, wine, or animals are used as sacrifice. In some New Testament writings Jesus' death on the cross as the... More for our sins” (2:2; 4:10). Knowing God’s self-giving love in Christ moves believers to demonstrate self-giving love toward one another, including attention to their physical needs (3:16-17).
1 John consistently emphasizes loving one another – i.e., those who are part of the community addressed. Nothing is said about loving those outside the community, including those who have left and continue to trouble the community. It seems that in the Johannine community, threatened as it is by schism, strengthening internal bonds takes priority over maintaining dialogue with those on the outside. 1 John does affirm that Jesus’ sacrifice is for “the sins of the whole world,” so a door is left open to repentance and salvationSalvation can mean saved from something (deliverance) or for something (redemption). Paul preached that salvation comes through the death of Christ on the cross which redeemed sinners from death and for a grace-filled life. More for those on the outside. Yet in the moment of writing, the protection of believers and containing the schism are more urgent for the author than the call to love outsiders and enemies.
Understanding the context of 1 John is important to interpreting its relevance for today. Most interpreters would maintain that the letter’s call to love one another within the community of faith needs to be completed by the testimony of other books in the New Testament, particularly by Jesus’ commands to love our neighbor (whoever they may be) and even our enemy.
Conflict and Dualism
Like the Gospel of John, 1 John tends to view the world in terms of polar opposites: light or darkness (1 John 1:5-7; 2:8-9), truth or falsehood (1:6; 2:4, 21, 27; 4:6), life or death (3:14), love or hate (3:14-16; 4:20), and children of God or children of the devil (3:8-10). In 1 John, the dissidents who have left the Johannine community are even called antichrists, i.e., those who put themselves in the place of Christ.t
Dualistic thinking is often found in groups who are oppressed or facing opposition. The Johannine community at the time of the writing of the Gospel was most likely facing expulsion from the synagogueA synagogue is a Jewish house of worship. Jesus often taught in synagogues where he sometimes ran afoul of Jewish leaders. In the book of Acts, Paul and others attend synagogues and teach in them. More (John 9:22; 12:42; 16:2). At the time of the writing of 1 John, the community was threatened by schism (1 John 2:18-19). Similar dualistic language (e.g., sons of light vs. sons of darkness) is found in the writings of the Jewish community of Qumran who took refuge in the Judean desert from those in power in Jerusalem during the Second TempleThe Jerusalem temple, unlike the tabernacle, was a permanent structure, although (like the tabernacle) it was a place of worship and religious activity. On one occasion Jesus felt such activity was unacceptable and, as reported in all four Gospels, drove from the temple those engaged... More period.
Dualistic language continues to be used in Christian communities today, but is it helpful? Perhaps it is useful as a way of talking about the goodness of God versus the forces of evil. It seems rather arrogant and dangerous, however, to view oneself and one’s in-group as totally good and others as totally evil. (As the author of 1 John acknowledges, to say that we are without sin is to deceive ourselves.) A polarizing view of oneself versus others does not open avenues for dialogue, mutual understanding, or potential reconciliation with those with whom we disagree.
The language of light and darkness is particularly problematic because its association of light with goodness and darkness with evil or danger has been used in racist ways. Caution is necessary in using this language so as not to perpetuate racist tropes. Reflection on biblical passages which highlight the necessity, beauty, and holiness of darkness and night may be helpful in countering simplistic and potentially harmful use of the language of light and darkness.
Who or what is an antichrist?
The author of 1 and 2 John calls those leaders who are causing schism in the Johannine community “antichrists” (1 John 2:18, 22; 4:3; 2 John 7). In Greek, the term “antichrist” refers to someone who puts themself in the place of Christ. The term appears only in 1 and 2 John and does not refer to one specific person but rather to a type of person or class of people.
The author’s point is that the teachings of certain leaders are inimical to the truth of Christ. The severe label “antichrist” speaks to the danger the author believes these false teachings pose for believers. The false teachings promoted by the antichrists include the denial that Jesus is the Christ (1 John 2:22; 4:3) and the denial that Jesus Christ has come in the flesh (2 John 7). These are Christological issues of the highest importance.
The term “antichrist” has found its way into popular culture primarily through interpretation of Revelation, even though Revelation never uses the term. The seven-headed, ten-horned beast that rises out of the sea in Revelation 13, speaks blasphemies, and persecutes the followers of Christ has often been associated with the title “antichrist.” Likewise, the “lawless one” of 2 Thessalonians (2:1-4, 7-10) has been interpreted as the antichrist. Throughout the history of interpretation, attempts have been made to identify the antichrist with historical figures or structures, including emperors, popes (or the papacy), U.S. presidents, and the United Nations.
The witness of 1 and 2 John, however, is much more restrained. The antichrists to which the author refers are not apocalyptic beasts or world leaders, but local leaders who have departed from the Johannine community and deny basic tenets of true Christian faith – namely, that Jesus is the Christ who came in the flesh.
False prophets and testing the spirits
Closely related to the question of antichrists is that of false prophets. In the early church, especially before more official structures for leadership developed, prophets played an important role, speaking for God and giving direction to the community. Indeed, prophecyProphecy is the gift, inspired by God, of speaking and interpreting the divine will. Prophets such as Amos, Isaiah, and Ezekiel spoke words of judgment and comfort to the people of Israel on behalf of God. More is one of the gifts of the Spirit identified by the ApostleDerived from a Greek word meaning "one who is sent," an apostle is a person who embraces and advocates another person's idea or beliefs. At the beginning of his ministry Jesus called twelve apostles to follow and serve him. Paul became an apostle of Jesus... More PaulThe Apostle Paul, originally known as Saul of Tarsus, was the author of several New Testament letters and the founder of many Christian communities. More (1 Corinthians 12:10, 28-29). The problem that troubled the Johannine community is one that has troubled Christian communities in every age: how to distinguish a true prophet from a false one?
In 1 John 4:1-6, the author exhorts the community to “test the spirits to see whether they are from God, for many false prophets have gone out into the world.” The author offers two criteria for testing the spirits. The first is the content of their message: those who confess that Jesus is the Christ who has come in the flesh are true prophets, while those who deny that Jesus is the Christ or deny his humanity are false prophets. The second criterion concerns reception of the prophet’s message: because false prophets are from the world, the world listens to them, but those who are from God listen to true prophets.
How helpful are these criteria for the church today? The second criterion is somewhat problematic in that it presents a circular and subjective argument. Most likely, the false prophets and those who listened to them believed that they too were from God. Those who lead others astray often believe their own deceptions. The first criterion – the content of the message – provides a more objective measure.
Yet the profession of correct beliefs is insufficient on its own, according to the author. In the passage that follows (1 John 4:7-21), the author offers an additional principle of discernment in speaking of the outcomes of true belief. Those who believe that God sent his Son, Jesus Christ, in the flesh to be the savior of the world know that God is love. They therefore express love for their brothers and sisters in concrete ways. Those who say that they love God yet hate a brother or sister, however, are liars. One cannot truly love God while hating a brother or sister. Thus, the content of the message cannot be separated from its fruits. True prophets promote and live a life of self-giving love that reflects God’s love shown to us in Jesus Christ.
