Hansjörg Schmidt, «How to Read the First Epistle of John Non-Polemically», Vol. 85 (2004) 24-41
When reading 1 John most contemporary interpretors stress its polemical character and use the opponents as a key for the whole text. In contrast to them, this article proposes a non-polemical reading which treats the opponents only as a minor feature of 1 John and denies the possibility of mirror-reading the epistle. The article shows the merits, but also the inconsistencies of already existing non-polemical readings of 1 John. It describes the relationship between 1 John and John as an intertextual reading-process and views the opponents as literary contrasting figures. They form a part of an apocalyptic scenario and are related to the main ethical theme of 1 John. The pragmatic function of the excursus-like opponent texts(1 John 2,18-27; 4,1-6) is to strengthen and reassure the reader by demonstrating that he or she is immune to the opponent’s denial of the christological confession. On this basis, the ethical parenesis takes place, the urgency of which is stressed by the apocalyptic motifs. As a result, the reader tries to avoid an ethical transgression by which he or she would become like the christological opponents, who thus function as a counter-concept to the community.
How to Read the First Epistle of John Non-Polemically 35
the last hour as a consolidation of the widespread notion of the last
day(s) (Isa 2,2; Ezek 38,1; Mic 4,1; John 6,39.40.54; 11,24; 12,48) is
linked with the opposite forces. The upcoming antichrists are the sign
that enables the reader to recognize the last hour (1 John 2,18). In this
last hour, in spite of being endangered by the opponent’s false
statements (2,19), the community stands firm, as it knows the truth
(2,20.21). At the same time, the last hour gives the following
exhortation (2,28.29) the necessary urgency.
(2) The motif of division: the division within the community
affecting even inner relations is an eschatological event (cf. 1 Cor
11,18.19). It is a sign of the last hour for which the activity of anti-
divine forces is characteristic (Mark 13,5.6.22; Acts 20,9.30; 2 Thess
3,4.9.10; Jude 17.18; 2 Pet 2,1-3). By this division, which is set in the
core of the community, one gains clarity about the nature of each
human being (47) — nothing can be concealed any more (1 John 2,19).
(3) The motif of victory: the aim of the presentation of the
eschatological scenario in 1 John is to strengthen the community, for
the result of the eschatological fight is not open, but it is the
community and the one who adheres to God who has won. The victory
is not only promised, it is also proclaimed. It is the victory over the
opponents (4,4) and, finally, over the whole cosmos (5,4.5), reflecting
the universality of the final struggle. Due to the focus on christology in
the Johannine system, it is not the victory of the just (48), but the victory
occurs thanks to the christological confession.
(4) The motif of the two spirits: spirits are a common motif in apoc-
alyptic literature. As in 1 John 4,6, TestXII.Jud 20,1-5 mentions duvo
pneumata: to; th'" ajlhvqeia" kai; to; th'" plavnh". The central idea in 1 John
v
is that spirits operate within the human and can be upholders of christo-
logical confession or of christological denial. Consequently, it may hap-
pen that the evil spirit gains too much room, which constitutes one of the
principal dangers for the believer. But, here again, the believer’s posi-
tion is clear. On the one hand, the motif of the spirits strengthens the
community because it is convinced that it has received the spirit promised
by Jesus (cf. 3,24; 4,13 and the promises in John 14,16.17; 14,25.26;
15,26.27; 16,7-15). On the other hand, it is an incentive to be watchful,
for the reader is exhorted to discern the spirits (1 John 4,1).
(47) The verb fanerovw which occurs here is typically used in an eschatological
context (1 John 3,2; Col 3,4; 1 Pet 5,4).
(48) This is the case in many early Jewish texts like 1 En 9,12; 93,3.7; 98,12;
Jub 23,30; 24,29.
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