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New Testament Theology
The Theology of the Johannine Epistles
The Johannine Epistles have long been recognized as contributing a vital element to the theology of the New Testament. Usually it is to the Gospel that the reader turns first in order to explore that contribution; the First Epistle is treated as a supplement, while 2 and 3 John--because of their brevity--receive little attention. This book allows the Epistles to speak for themselves, and shows that they sound a distinctive note within Johannine theology, in particular, and the thought of the New Testament, in general. Dr. Lieu carefully outlines their most important theological themes which, when understood in their original setting, are seen to have rich potential for the continuing theology of the Church.
- GenresBiblical Studies
Paperback
First published May 31, 1991
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Displaying 1 - 3 of 3 reviews
March 19, 2025
More about what the epistles don't say than what they do.
January 22, 2025
The Theology of the Johannine Epistles (1991), a volume in the New Testament Theology series under the general editorship of James Dunn, provides a clear and concise overview of the theology of 1–3 John. Judith Lieu, the author, offers an insightful biblical theology that remains attentive to the specific context of the Johannine communities. She skillfully highlights key themes in the Johannine Epistles and condenses them into a nuanced description of their theology. Given the length of 1 John and the abundance of theological themes it contains compared to 2-3 John, the book primarily focuses on 1 John while still providing a (brief) theological treatment of 2 and 3 John.
In the Introduction, Lieu situates the Johannine Epistles within their historical contexts. She discusses various relationships between 1 John and the Gospel of John, such as the idea of 1 John as a “companion piece” (p. 7). However, Lieu argues that structural conformity between the Gospel and the Epistles should not be assumed. While some scholars have noted parallels between 1 John and Qumran texts, suggesting a shared origin in “sectarian Judaism,” Lieu cautions against overly specific claims about the origins of Johannine thought, given our limited understanding of the diversity within Jewish thought. This theme is revisited in Chapter 2, The Theology of the Johannine Epistles, where Qumran texts are again discussed. Lieu draws meaningful comparisons while also emphasizing the distinctiveness of Johannine literature. For instance, while Qumran calls to “love all the sons of light – and hate all the sons of darkness” (1QS 1:9–11), 1 John does not command hatred for the world but instead exhorts readers “not to love” it (1 John 2:15).
Chapter 2, the largest chapter, presents the theology of 1 John in enough detail. Lieu begins by noting that the concept of “eternal life” serves as the basic framework of the letter (p. 22). She highlights the distinct use of the pronouns “you” (plural) and “we” in the text: “You” refers to the readers, distinguished from “we,” which represents the author and the community. Theologically, Lieu beautifully captures the assurance conveyed in the letter: the assurance of what they already know, have achieved, possess and are. These elements are well described, and the use of present and perfect tenses underscores what believers already possess or are. A recurring theme is the realized eschatology of the letter: “There is much more awareness of what believers already are than what is yet in store” (p. 88).
Lieu also provides a compelling analysis of the themes of being “born of God” (3:9; 4:7; 5:1,4,18) and being “children of God” (3:1f.,10; 5:2), exploring, among other things, their implications in relation to sin. She addresses the tension inherent in statements such as “he who is born of God cannot sin” (3:9) while also acknowledging the need to confess sins (1:9) and Jesus Christ as the hilasmos for sins (2:2; 4:10). Lieu aptly observes, “Certainly there remains a tension if not contradiction in what 1 John says about sin” (p. 64). This dualism, evident in discussions of sin, eschatology, and cosmic realities, is a hallmark of 1 John.
The theology of 2 and 3 John is explored under a heading with a question mark (p. 91f.). While these are occasional letters, they still reflect theological perspectives. Lieu discusses themes such as “church and ministry” and “tradition and teaching.” This is done concisely yet effectively.
In Chapter 3, The Epistles within the Johannine Tradition and the New Testament, Lieu describes the “distinctive and honoured place” of the Johannine writings within the New Testament. She notes that 1 John employs little technical language for the church, yet the communities display a clear self-awareness. Themes such as sin as a continuing problem and the emphasis on the “already” of Christian existence are compared with other New Testament writings.
Chapter 4, The Significance of the Johannine Epistles in the Church, examines the role of 1–3 John in the early church, the Middle Ages, and modern scholarship. The Comma Johanneum (5:7–8) is addressed here. Lieu contrasts ecclesiastical contexts then and now but asserts that “four fundamental aspects of 1 John’s response do remain central” (p. 115): (1) the importance of understanding the faith; (2) the testing of faith as a community responsibility; (3) the centrality of confidence in the community; and (4) the inseparability of belief and behavior (pp. 115–119). Notably, God’s love is not explicitly listed as a fundamental aspect, even though 1 John is often regarded as a “Letter of Love.”
Judith Lieu’s book is an excellent resource for understanding the theology of 1–3 John, particularly 1 John. The historical and ecclesiastical context of the Johannine community is clearly articulated, and the theology of the Epistles is well exegeted, allowing the theology to emerge naturally from the text, while also looking critically at the historical contexts. All major themes of 1 John, from “eternal life” to “sin,” are discussed with nuance, and this is accomplished within just 120 pages. Nothing unnecessary is included, and no essential point is omitted, leaving the reader well-informed.
The only critique I would offer is that the structure of Chapter 2, the largest and main chapter, could have been more systematic. The themes might have been organized and grouped more clearly, though this is admittedly challenging given the interconnected nature of the subjects. Nonetheless, this is an outstanding book that I wholeheartedly recommend to students of Johannine literature!
In the Introduction, Lieu situates the Johannine Epistles within their historical contexts. She discusses various relationships between 1 John and the Gospel of John, such as the idea of 1 John as a “companion piece” (p. 7). However, Lieu argues that structural conformity between the Gospel and the Epistles should not be assumed. While some scholars have noted parallels between 1 John and Qumran texts, suggesting a shared origin in “sectarian Judaism,” Lieu cautions against overly specific claims about the origins of Johannine thought, given our limited understanding of the diversity within Jewish thought. This theme is revisited in Chapter 2, The Theology of the Johannine Epistles, where Qumran texts are again discussed. Lieu draws meaningful comparisons while also emphasizing the distinctiveness of Johannine literature. For instance, while Qumran calls to “love all the sons of light – and hate all the sons of darkness” (1QS 1:9–11), 1 John does not command hatred for the world but instead exhorts readers “not to love” it (1 John 2:15).
Chapter 2, the largest chapter, presents the theology of 1 John in enough detail. Lieu begins by noting that the concept of “eternal life” serves as the basic framework of the letter (p. 22). She highlights the distinct use of the pronouns “you” (plural) and “we” in the text: “You” refers to the readers, distinguished from “we,” which represents the author and the community. Theologically, Lieu beautifully captures the assurance conveyed in the letter: the assurance of what they already know, have achieved, possess and are. These elements are well described, and the use of present and perfect tenses underscores what believers already possess or are. A recurring theme is the realized eschatology of the letter: “There is much more awareness of what believers already are than what is yet in store” (p. 88).
Lieu also provides a compelling analysis of the themes of being “born of God” (3:9; 4:7; 5:1,4,18) and being “children of God” (3:1f.,10; 5:2), exploring, among other things, their implications in relation to sin. She addresses the tension inherent in statements such as “he who is born of God cannot sin” (3:9) while also acknowledging the need to confess sins (1:9) and Jesus Christ as the hilasmos for sins (2:2; 4:10). Lieu aptly observes, “Certainly there remains a tension if not contradiction in what 1 John says about sin” (p. 64). This dualism, evident in discussions of sin, eschatology, and cosmic realities, is a hallmark of 1 John.
The theology of 2 and 3 John is explored under a heading with a question mark (p. 91f.). While these are occasional letters, they still reflect theological perspectives. Lieu discusses themes such as “church and ministry” and “tradition and teaching.” This is done concisely yet effectively.
In Chapter 3, The Epistles within the Johannine Tradition and the New Testament, Lieu describes the “distinctive and honoured place” of the Johannine writings within the New Testament. She notes that 1 John employs little technical language for the church, yet the communities display a clear self-awareness. Themes such as sin as a continuing problem and the emphasis on the “already” of Christian existence are compared with other New Testament writings.
Chapter 4, The Significance of the Johannine Epistles in the Church, examines the role of 1–3 John in the early church, the Middle Ages, and modern scholarship. The Comma Johanneum (5:7–8) is addressed here. Lieu contrasts ecclesiastical contexts then and now but asserts that “four fundamental aspects of 1 John’s response do remain central” (p. 115): (1) the importance of understanding the faith; (2) the testing of faith as a community responsibility; (3) the centrality of confidence in the community; and (4) the inseparability of belief and behavior (pp. 115–119). Notably, God’s love is not explicitly listed as a fundamental aspect, even though 1 John is often regarded as a “Letter of Love.”
Judith Lieu’s book is an excellent resource for understanding the theology of 1–3 John, particularly 1 John. The historical and ecclesiastical context of the Johannine community is clearly articulated, and the theology of the Epistles is well exegeted, allowing the theology to emerge naturally from the text, while also looking critically at the historical contexts. All major themes of 1 John, from “eternal life” to “sin,” are discussed with nuance, and this is accomplished within just 120 pages. Nothing unnecessary is included, and no essential point is omitted, leaving the reader well-informed.
The only critique I would offer is that the structure of Chapter 2, the largest and main chapter, could have been more systematic. The themes might have been organized and grouped more clearly, though this is admittedly challenging given the interconnected nature of the subjects. Nonetheless, this is an outstanding book that I wholeheartedly recommend to students of Johannine literature!
February 3, 2024
Helpful book!
Displaying 1 - 3 of 3 reviews