Exegetical Paper: Final Assignment
Syed Shah
NBST: 610 Hermeneutics
March 2, 2025
Contents
Introduction 1
Passage
Outline................................................................................................................................1
Historical Backround 2-3
Exegesis 1 John 5:13-21 3-9
Biblical Map...............................................................................................................................9-10
Application 10-11
Conclusion……………………………………………………………………………………11-12
Bibliography……………………………………………………………………………………..13
ii
1
Introduction
The assurance of salvation is one of the believer’s most significant sources of confidence.
It is a certainty that they have eternal life, and John wants to make sure their faith is not
uncertain. The English Standard Version will be used in this paper to ensure everything is unified
by one source of a Bible translation. 1 John 5:13-21 affirms that if they know Christ, they have
eternal life. The passage also has practical applications for Christian audiences, such as prayer
confidence in prayer, protection from sin, and security in their relationship with Christ. The first
verse of this epistle serves as the purpose statement for 1 John. His message is clear: Salvation is
a reality for those who believe in Jesus Christ. They can know their eternal destiny is secure in
Christ.
Passage Outline 1 John 5:13-21
13 That you may know that you have eternal life
14. Confidence in prayer
15 He hears our requests in prayers
16 Intercessory prayers for sinning brothers
17 All wrongdoing is sin
18 Born of Gpd and protection from the evil one
19 We are from God, and the whole world lies in the power of the evil one
20 We know him who is true, and we have eternal life
21 Do not pray to idols
2
Historical Background
The Epistle of John is seen as anonymous because it does not have a name attached, as
it was customary to write a name when corresponding to a letter during antiquity. The Epistle is
written as a pastoral letter to his flock.1 It was also written between 85 and 95 A.D. for the
church in Asia Minor so that they would triumph over heresies and know that the Son of God
had come and given them understanding (vs. 20).
The Author of this Epistle is in question. However, it shares many similarities with the
Fourth Gospel in style, vocabulary, and theology. Many scholars believe it is from the Apostle
John or the Johannine community. 2 This implies that John the Apostle wrote the epistle to tell
his story to another generation.3 The author also uses the exact language of the fourth Gospel,
such as “That which was from the beginning, which we have heard, which we have seen with
our eyes, which we looked upon and have touched with our hands, concerning the word of life”
(vs 1;1).4 There is also external evidence that Apostle John wrote this Letter. The early church
fathers quoted 1 John in many of their writings. Also, Irenaeus wrote explicitly that the Apostle
wrote the first and second Epistles of John.5
Another reason this Epistle was written was that heresies were developing around the
church. There was a schism developing in the church. “Who is the liar but he who denies that
1 John R. W. Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity
Press, 1988), 21
2 John Christopher Thomas 1 John, 2 John, 3 John: A Pentecostal Commentary (Leiden, Netherland: Brill
Publishing, 2017), 2
3 John Painter, Sacra Pagina: 1,2 and 3 John (Collegeville: Liturgical Press, 2002), 89
4 Collin G. Kruse, The Letters of John (Grand Rapids: William B. Eerdmans Publishing, 2020), 10
5 John R. W. Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity
Press, 1988), 23
3
Jesus is the Christ? This is the antichrist, he who denies the Father and the Son (1 John 2:22
ESV). The most common belief is that Docetism was trying to influence the church. Docetism
believed that Jesus’s resurrection was only an appearance, not a physical reality. For this reason,
Docetism did not practice the Eucharist. The first epistle of John has been seen as anti-docetic.6
This is important because Docetism would not teach believers proper theology and would not
inherit eternal life. The secessionists of the faith had four areas of dispute against orthodox
theology: Christology, ethics, eschatology, and pneumatology. John only dealt with Christology
and Ethics in his epistle.7
Exegesis 1 John 5:13-21
5:13. I write these things to you who believe in the name of the Son of God, that you may
know that you have eternal life.
The Son came to give eternal life, and John wanted his audience to understand this. The
schism in the church had undermined many Christians' beliefs, and the correct belief was crucial
for John. He wrote this Epistle to the people who will inherit eternal life. “Although he was able
to vary his confessional formulae, he believed that Jesus is the Christ, believed in Jesus Christ,
believed that Jesus is the Son of God, believed in the name of the Son of God, believed that
Jesus Christ has come in the flesh, and believed that he came by water and blood.”8 John
6 Urban Van Wahld, Gnosticism, Docetism, and the Judaism of the First Century: The Search for Wider
Context of Johannine Literature and Why it Matters (London: Bloomsbury, 2015), 62.
7 John Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity Press,
1988), 63
8 James D.J. Dunn, Eerdmans Commentary on the Bible: Epistles of John and Jude (Grand Rapids: W. MB
Eerdmans Publishing Company, 2021), 49
4
wanted to clarify the views of his readers. 1 John, also towards its close, is very similar to the
ending of the gospel of John. “I wrote these things to you, who believe in the name of the Son
of God, in order that you may know that you have eternal life” (5:13). Both texts refer to “these
things” which are
“written,” and both texts connect “belief” in the “Son of God” to “having” either “life” or
“eternal life.9
5:14 And this is the confidence that we have toward him, that if we ask anything according to
his will he hears us.
Here, John calls believers to pray with confidence. Grounded in this type of confidence, a
believer can ask what he wants according to God’s will because of their true confession of faith.
He will hear us as long as it’s in God’s will.10 Boldness in prayer was also necessary because
opponents threatened to undermine the reader's faith. Eternal life is also a reason for the
reader's confidence. In this verse, confidence comes from the knowledge that Christians possess
eternal
life.
5:15 And if we know that he hears us in whatever we ask, we know that we have the requests
that we have asked of him.
This verse continues verse 14. It describes our free and bold approach to God. Our
requests are hindered if our behavior is not in accord with God's command, which can be a
9 George L. Parsenios, First, Second, and Third John (Ada: Baker Publishing, 2014), 124
10 James D.J. Dunn, Eerdmans Commentary on the Bible: Epistles of John and Jude (Grand Rapids: W.
MB Eerdmans Publishing Company, 2021), 49
5
stipulation on answered prayer. We must also pray within his will because our prayer is not a
convenient device to dictate what we want from God or bend his will to ours.1112
5:16 If anyone sees his brother committing a sin not leading to death, he shall ask, and
God[a] will give him life—to those who commit sins that do not lead to death. There is sin
that leads to death; I do not say that one should pray for that.
John gave an earlier petition in prayer in the last two verses. This verse is different
because it is about intercessory prayer. Just because Christians have assurance (13) does not
mean they should neglect other brothers or sisters. The Christian should intercede if a brother
or a sister requires anything or sees his brother or sister sinning. A Christian cannot say, “Am I
my brother's keeper?” and do nothing.13
The sin that leads to death is a separate problem. John draws a distinction between sin
and sin that leads to death. The reader is asked not to pray for the sin that leads to death.
Scholars have had many theories over the years. Many scholars refer to the sin of death as the
Mosaic law. Was it an apostasy or blasphemy against the Holy Spirit (Mark 3:28-30)? The
difference was that some Christians prayed by intercession for people to live, and some
spiritually perished with a second death.” Only such a severe state as this would lead John to say
that he does not advise his readers to pray for such.”14 The Sin that results in death comes from
a hardened attitude and willful rebellion against the Father and refusing to recognize the Son.
11 John Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity Press,
12 ), 142
13 Ibid, 142.
14 John Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity Press,
1988), 146
6
Sadly, we can harbor no hope for such people, and John can discern specific characteristics.
However, these are guesses as to what he meant. John does not necessarily distinguish the sin
that leads to death, leading us to try to guess what he meant. 15However, he could most likely be
talking about the apostates who proclaim a different Christ than the one true God.
5:17 All wrongdoing is sin, but there is sin that does not lead to death.
All sins do not lead to death (5:17), and all unrighteousness is sin. John starts with a
broad statement regarding sin. But he says sin needs confessing (1:9). John defines sin as
lawlessness (3:4). Sin can be expressed as law or justice. John does not mean to diminish the
gravity of sin.16 With sin that does not lead to death, John would have the more substantial help,
the weaker in the spirit of brotherliness. For the sin that does not lead to death, John
encouraged forgiveness, which led back to restoration.
5:18 We know that everyone who has been born of God does not keep on sinning, but he who
was born of God protects him, and the evil one does not touch him.
The one who is born (5:1) of God has certain privileges and obligations. One of these
obligations is to continue not to sin. This is a picture of holiness and not perfection. As in
(3:410), the verb tense calls for continuing, habitual, or permanent sin. It is an unrepentant sin
that falls under the category of habitual sin. Sin differs significantly from the previous two verses
(16-17). When Christians sin, they are not in harmony with the Spirit. Sin happens, but God
15 Gilbert Soo Hoo, 1,2,3 John (United States: Asia Bible Commentaries, 2016), 127
16 John Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity Press,
1988), 148
7
provides a means to deal with sin through confession and forgiveness (1:9).17 Christians can
hope to keep God’s command as the Son keeps him from the evil one. The devil is a subtle foe,
but Christ came to destroy his work (3:8). Therefore, Christ will protect the Christian from the
evil one. Sin and the Child of God are incompatible.18
5:19 We know that we are from God, and the whole world lies in the power of the evil one.
Christians are children of God, whereas, in contrast, the world is of the evil one. John
labels himself as a child of God with the readers. The thought of v. 18 is developed further in v.
19, emphasizing the difference between believers and the world. We are in Christ under the
protection of God. This gives assurance to the reader that they are children of God. The world
has the evil one for its foundation and source. John does not waste any words. Everyone is
either in the world, which is of the evil one, or they are of God. There is no gray area. Everything
is black or white. There is no third category. For the whole world, Jesus Christ is the propitiation
for all sins (2).19 The uncompromising nature lets the Christians know they belong to God.20
5:20 And we know that the Son of God has come and has given us understanding, so that we
may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the
true God and eternal life.
17 John Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity Press,
1988), 149
18 Ibid, 149.
19 Ibid, 151-152.
20 John Christopher Thomas 1 John, 2 John, 3 John: A Pentecostal Commentary (Leiden, Netherland: Brill
Publishing, 2017), 208
8
This verse undermines the whole theology of the heretics because Christians are under
the Grace of God’s salvation. Verse 20 contrasts the statement 'the whole world lies in the evil
one', with which v. 19 closes. True is referred to three times in this verse. Him, who is true, is the
same person, the Father and God—the God who is Jesus Christ. He is the true God and eternal
life. The Orthodox Christians exploited this verse during the Council of Nicaea to prove Arius’
heresy wrong. Luther and Calvin adopted this view as well.2122
5:21 Little children, keep yourselves from idols
The heart's rejection of God is at the very center of idolatry. John lived and wrote in
Ephesus, which was the center of idolatry. The temple of Diana was in Ephesus. Understanding
this helps bring context to this almost abrupt ending. Docetic Gnostics promoted idol worship.
The secessionists from the Orthodox Church committed idolatry as a part of their worship. To
keep yourself means to guard, filling the command keep yourself from idols. The Worship of
idols is incompatible with the true God (V 5:20). The Worship of idols is incompatible with
the true God (V 5:20). Let Christians know who they are: born of God and the possessors of
eternal life.
Little Children is the seventh time this phrase is mentioned in this Epistle. This appears to
be a term of endearment. “The form of the verb (aorist imperative) alerts the readers that a
strict prohibition is being made. This exact phrase is found nowhere else in the New
Testament.”23Biblical Map
21 John Stott, The Letters of John: An Introductory Commentary (Nottingham, England: Intervarsity Press,
22 ), 153-155
9
John was writing to believers facing false teachers who denied Jesus’ divinity, which
caused a division in the church. John’s sole purpose in writing this Epistle was to reassure
believers that they had eternal life through their faith in Christ (v.13). John emphasizes their
confidence through prayer (v. 14-15), protection from sins committed (v. 18), and the identity of
Jesus as true God and eternal life (vs.20). Finally, there was the warning to keep away from idols
(v. 21), reminding believers to remain faithful.
This verse synthesizes with the Old Testament verse of Daniel 12:2-3. Daniel prophesies
the resurrection of the dead, declaring that some people will rise to eternal life (Daniel 12:2),
which confirms that eternal life was a part of God’s plan. 1 John 5:13-21 builds on this prophecy,
which promises believers eternal life through Christ, the true God and eternal life (20). Daniel
also speaks of the righteous shining forever (Daniel 12:3). This reflects the security and joy
believers have who trust in God, echoed by the Apostle John that believers are protected from
evil and remain in Christ (18-19).
1 John 5:13-21 guarantees eternal life, a promise confirmed in Daniel 12:2-3 and fulfilled
in Jesus. Salvation has always been a part of God’s plan throughout history. Christians can rest in
Christ and confidently know that eternal life is guaranteed.
Application
How should Christians apply 1 John 5:13-21? Many Christians fear losing their salvation
or doubt God's promise about eternal life. However, the assurance of salvation should give
23 John Christopher Thomas 1 John, 2 John, 3 John: A Pentecostal Commentary (Leiden, Netherland: Brill
Publishing, 2017), 225
10
believers confidence in God’s promise. Assurance of salvation is not based on emotion but on
God's unchanging promise. This is not a future reality but a present one. When doubting,
Christians should focus on growing their relationship with God. Also, believers should be bold
and align their prayer life with God’s will, which he hears. He doesn’t fulfill prayers of
selfishness. The believer's prayers should align their will with God’s by reading the Bible and
meditating on his word. Assurance in Christ should lead them to intercede for struggling
believers and the lost.
True believers do not continue in habitual sin. This doesn’t mean they never sin, but it
does mean they are not enslaved by sin. Instead of feeling defeated, recognize the victory in
Christ and resist temptation. A transformed life should be an example and encourage others to
seek Christ.
John ends with a powerful declaration of faithfulness to the true God, the believer’s
foundation of faith. Trusting in Christ alone assures believers of salvation, which comes from
Jesus. Even when a Christian fails, Jesus remains the true and faithful redeemer. Many people in
the world do not see Jesus as God but only a teacher. Christians are rescued from the world’s
system and put their faith in Christ. Believers must see him and proclaim him as God.
John's final warning concerns idolatry. This command is deeply connected to the
assurance of salvation because anything placed above God is an idol. If a believer’s trust is in
money, self-achievement, or success, they will lack assurance of their salvation. Assurance will
come when a believer puts God first in everything. The world can also tempt, distract, and
weaken a believer's faith. Everything in 1 John 5:13-21 is applied to how a believer should live
boldly in their faith with Christ, therefore leading to the assurance of their eternal life.
11
Conclusion
In 1 John 5:13- 17, the Apostle John gives absolute assurance that believers are saved
through faith in Christ. He writes this so there is no doubt that they will have eternal life (13).
This assurance is not based on feelings or what can be done through human effort, but it is the
finished work of Christ. The confidence that the believer has extends through their relationship
with God because they belong to him. The assurance leads to a life of intercession and love,
praying for other believers and trusting in God to restore them(vv.16-17). This passage
reinforces that salvation is secure in Jesus Christ. For further study, a good start is to ask a pastor
at a church. After that, it would be beneficial to get some commentaries. John Stott is a good
source because he is credible and writes from an evangelical perspective.
Bibliography
Dunn, James D.J. Eerdmans Commentary on the Bible: Epistles of John and Jude. Grand Rapids:
Eerdmans Publishing Company, 2021.
Hoo, Gilbert Soo. 1,2,3 John. United States: Asia Bible Commentaries, 2016.
Kruse, Collin G. The Letters of John. Grand Rapids: William B. Eerdmans Publishing, 2020.
Painter, John. Sacra Pagina: 1,2 and 3 John. Collegeville: Liturgical Press, 2002.
Parsenios, George L. First, Second, and Third John. Ada: Baker Publishing, 2014.
Stott, John. The Letters of John: An Inroductory Commentary. Nottingham: Intervarsity Press,
1988.
Thomas, John Christopher. 1, 2, 3 John: A Pentecostal Commentarry. Leiden: Brill Publishing,
2017.
Wahld, Urban van. Gnosticism, Docetism, and the Judaism of the First Century: The search for
Wider Context of Johanninr Literature and Why it Matters. London: Bloomsbury, 2015.
