Who wrote the book of 1 John? Who was the author of 1 John?

The writer of this inspired Epistle has not given his name, but scarcely any one questions that the author is John, the son of Zebedee. The fourth Gospel was also written by him, but no name is either prefixed or added: he hides himself under the happy description — "that disciple whom Jesus loved."

This Epistle is not addressed to any one church nor does it mention, like the other New Testament Epistles, the author of the document; it is anonymous. We are not left in doubt who penned this Epistle in spite of its anonymous character. There can be no question that the author of the fourth Gospel is also the author of this Epistle. Its opening statement is linked with the opening of the Gospel and throughout it is written in the thought and language of the fourth Gospel. Inasmuch, then, as that Gospel is indisputably the work of John the Apostle, this Epistle is also the work of his inspired pen. "The internal testimony furnished by this Epistle to its author being the same with the author of the fourth Gospel is, it may well be thought, incontrovertible. To maintain a diversity of authorship would betray the very perverseness and exaggeration of that school of criticism which refuses to believe, be evidence never so strong" (Alford).

Although the First Epistle of John does not bear any author's name it was never seriously doubted that the apostle John is the author of this epistle as well as of the fourth gospel. Contents, style and language of these two books are very similar. The first verses of the Epistle show a certain parallelism with the opening statements of John's gospel. Terms such as light and darkness, life and death, truth and lie as well as the only begotten son are typical for both books.

The author calls himself an eyewitness of Jesus' life (chapter 1:1-3) and expresses himself with the authority of a respected, elder spiritual leader. In connection with John's gospel all of this points to the Apostle John as author of the epistle (compare with notes on John's Gospel).

The wide recognition in the early church does also confirm the above. The first to cite from John's First Epistle is Polycarp of Smyrna (around 70 to 155 AC) who himself knew John personally. (The quotation is not explicitly attributed to John, though.) Further references are made by Irenaeus (around 140 to 202 AC), Clemens of Alexandria (around 150 to 215 AC), Tertullian (around 160 to 220 AC), Papias (around 65 to 150 AC according to Eusebius) and the Muratori Canon (end of 2nd century). Modern criticism tends to suggest that the epistle was written either by a "presbyter called John" or by a student of the apostle John.

While the internal testimony confirms conclusively the Johannine authorship of the Epistle there is also a mass of historical evidence which attributes the Epistle to the beloved disciple. The oldest testimony is that of Polycarp, who was personally acquainted with the Apostle John. We refer to the introduction of the Gospel of John where we give fuller information on Polycarp and his testimony to the fourth Gospel. He makes, in one of his writings, a direct reference to 1 John 4:3, in fact, he quotes this verse almost verbatim. It is, therefore, a testimony to the genuineness and the authorship of this Epistle. Irenaeus, the disciple of Polycarp, frequently quotes the Epistle of John and states that it is John's. Notable is the reference in his work against heresies as quoted by Eusebius. He cites John 20:31 and connects it with 1 John 2:18 and 4:1-3 and 1 John 5:1. After these two witnesses, Polycarp, who knew John, and Irenaeus, the disciple of Polycarp, every authority among the church fathers mentions this Epistle as being the work of John the Apostle.

It is not necessary to quote all these references--by Clement of Alexandria , Tertullian, Cyprian, Origen, Dionysius of Alexandria , Eusebius, Jerome, and many others. We mention but one more of the ancient testimonies, that which is found in the Muratorian fragment. This old and very reliable source of the second century has in it the following paragraph: "What wonder is it, then, that John brings forward each detail with so much emphasis, even in this Epistle, saying of himself, "What we have seen with our eyes, and heard with our ears, and our hands have handled, these things have we written to you. For so he professes that he was not only an eye-witness, but a hearer, and, moreover, a historian of all the wonderful works of the Lord in order.

In harmony with this evidence is the testimony of the oldest fourth century Greek manuscripts, which give the title of the Epistle as "Joannou-A"--that is--"John 1." Its rejection by the gnostic Marcion is of no importance, for he excluded from the Scriptures all the writings of the Apostle because they deal a death-blow to his anti-Christian inventions. Lucke, one of the great scholars of bygone days, states that the Gospel of John and the Epistles of John are the genuine works of the apostle, and he adds, "Incontestably, then, our Epistle must be numbered among those canonical books which are most strongly upheld by ecclesiastical tradition."

This wonderful epistle, inspired by the Spirit of God and written by the apostle John, the disciple whom Jesus loved, has quite a unique character, and is entirely unlike any of the other epistles found in the New Testament. The writer's name does not actually appear, but he takes his place with the believers to whom he writes, frequently using the words "we" and "us," though he often returns to the personal pronoun, saying "I write unto you," etc. He unfolds in a marvellous way the new relationship of believers to the Father. However, it is not my purpose to give an epitome of the whole epistle, but only to write down a few thoughts on verses 3 and 4 of the 1st chapter.

The First Epistle does not bear any indication of an author nor of an addressee. Greetings and other personal messages are missing also. This is why some have suggested that it is no epistle but a written sermon (or homily) or tract. The repeated expression of "I write unto you" indicates the book to be an epistle or letter however unique and special (compare chap. 1:4; 2:1.7.8.12.13.14.21.26; 5:13).

We treat these small documents together. No intelligent person can doubt that both Epistles were written by the same person. We do not need to investigate the objections and inventions of rationalists like Bretschneider, those of the so-called Tuebingen school and the modern critics, who deny the Johannine authorship and teach that the fictitious "John the Presbyter of Ephesus " wrote these two letters.

But all these modern conceptions are answered by the ancient authorities which ascribe both Epistles to the writer of the First Epistle, that is, the Apostle John. Irenaeus, who as a boy had listened to Polycarp, who knew John personally, bears witness to the genuineness of the Second Epistle, so does Clement of Alexandria , the Muratorian fragment, Dionysius of Alexandria , and others. Both Epistles seem to have been accepted from the very beginning as the inspired testimony of John.

The internal evidence is conclusive. Both Epistles are in tone, style and vocabulary like the Gospel of John and the First Epistle of John. The great characteristic words of the other writings of John (the Gospel and John 1) "Love," "truth," "world," etc., are found in these two Epistles. They are, indeed, complementary to the First Epistle and give some of the truths contained in the First Epistle in a practical way. The warning contained in the Second Epistle concerning receiving one who does not bring the doctrine of Christ, that is, an antichrist, connects closely with the instructions of 1 John 4. There is no question but both Epistles are appendices to the First Epistle.

But all these modern conceptions are answered by the ancient authorities which ascribe both Epistles to the writer of the First Epistle, that is, the Apostle John. Irenaeus, who as a boy had listened to Polycarp, who knew John personally, bears witness to the genuineness of the Second Epistle, so does Clement of Alexandria , the Muratorian fragment, Dionysius of Alexandria , and others. Both Epistles seem to have been accepted from the very beginning as the inspired testimony of John.

The internal evidence is conclusive. Both Epistles are in tone, style and vocabulary like the Gospel of John and the First Epistle of John. The great characteristic words of the other writings of John (the Gospel and John 1) "Love," "truth," "world," etc., are found in these two Epistles. They are, indeed, complementary to the First Epistle and give some of the truths contained in the First Epistle in a practical way. The warning contained in the Second Epistle concerning receiving one who does not bring the doctrine of Christ, that is, an antichrist, connects closely with the instructions of 1 John 4. There is no question but both Epistles are appendices to the First Epistle.

The first known allusion to 2 John is found with Polycarp (around 70 to 155 AC). Irenaeus (around 140 to 202), Clemens of Alexandria (150 to 215) and the Muratori Canon (end of 2nd century) already confirm that John is the author of these two epistles. – Various researchers claim, however, that the author is “John the Presbyter”, a man otherwise unknown. But this assertion has not found general acceptance.

Language, contents and length of the two epistles point to the same author. The close connection to the Gospel of John and to the First of John has often been emphasised. One can consider these two epistles – which are of a relatively private character – as addition to the First Epistle of John. They express how to realise Christian truth in faith and love in various situations. The main subjects of the epistles are truth and love.