I John assumes a knowledge of the Johannine Gospel (the author of I John may be the ecclesiastical redactor of the Gospel According to John) and adds ethical admonition and instruction regarding the well-being of the church as it confronts heresy and stresses the lack of moral concern that springs from it. There is strong defense against the threat of a type of Gnosticism called Docetism that denied the reality of Jesus’ earthly life and thus the meaning of the cross. Possessing special spiritual knowledge, the Docetic Gnostics had no need of the earthly Jesus and the humanity of Christ. This Docetic heresy led them to reject the Lord’s Supper, but not Baptism. Their special possession of the Spirit had led them erroneously to consider themselves sinless and to deny the fellowship that has the cleansing of sins. Because the heresy may have led to libertinism, the ethics of Christians must accord with their faith and find expression in the love of the brethren in the church. “He who hears my word and…believes has passed from death to life” (John 5:24) is continued in I John 3:14, “We have passed out of death into life, because we love the brethren.” The Gnostics separated themselves from the church in schism and have thereby committed the “sin unto death.” They are false prophets and deceivers described by the term Antichrist. The true Christians, the “children of God,” hold the true faith evidenced by their loyalty to the church and their charity toward its members.

A constant theme in I John is that of God’s love, which makes Christians the children of God. As children of God they keep the new commandment of love, which is of light—that of brotherly love—and resist the world, evil, and false teaching. Because Christ gave his life for man, the Christian’s response is also to be self-giving. Through obedience and faith, God forgives even when man’s heart condemns him, “for God is greater than his heart.” It is of interest to note that in I John 2:1–2, Jesus is referred to as paraclete (advocate), but in the Gospel According to John, such references are to the Spirit. John 14:16, however, refers to “another Counselor.” This discrepancy can be resolved by interpreting Jesus with his disciples as their advocate with another to come (the Spirit), and, in I John 2:1–2, the risen Lord becomes the advocate for the expiation of all sin. Righteousness and faith are emphasized in chapters 4–5, and again these characteristics are those of the children of God, who will finally in the end-time be like him who gave the promise, the commandment, and the joy of love.

The Second Letter of John

II John warns a specific church (or perhaps churches), designated as “the elect lady and her children,” against the influence of the Docetic heresy combatted in I John, whose proponents lured Christians from “following the truth, just as we have been commanded by the Father.” In II John, as in the Gospel According to John and I John, the light–darkness images are similar to those of the Dead Sea Scrolls. To “walk in the truth” in II John is to reject heresy and follow the doctrine of Christ.

The Third Letter of John

III John, addressed to Gaius, shows that the writer is concerned about and has responsibility as presbyter for the missionaries of the church. It is somewhat of a short note concerned with church discipline, encouraging hospitality to true missionaries, and thus not unconnected with true doctrine and the command of love.