Scripture Helps

1–3 John; Jude

Though it had only been a few decades since the death of Jesus Christ, false teachers and apostasy threatened the Church. As witnesses of the resurrected Savior, John and Jude counseled the Saints on how to remain faithful. John addressed the importance of love and unity within Jesus Christ’s Church. He invited all to become the children of God and to love one another. Jude’s epistle was a warning to his audience to be wary of those who professed to be Christians but did not obey God’s laws. He encouraged the Saints to resist sin and to be diligent in strengthening their faith in Jesus Christ.

Resources

• Background and Context

• Learn More

• Media

Note: The citation of a source not published by The Church of Jesus Christ of Latter-day Saints does not imply that it or its author is endorsed by the Church or represents the official position of the Church.

Background and Context

To whom was 1–3 John written and why?

The text of 1 John never states who wrote it. The author of 2–3 John simply calls himself “the elder.” Because the language and style of the three books are similar to each other and to the Gospel of John, early Christians attributed these letters to the Apostle John.

The audience for 1 John is not explicitly stated. In form, 1 John is more of a doctrinal essay than a message to a specific Christian congregation. This letter was written to believers.

False teachers had created divisions among the Saints. Of particular concern was a philosophy gaining in popularity known as Docetism (see “1 John 4:1–3; 2 John 1:7. Why did some not confess that Jesus Christ had come in the flesh?”). Followers of Docetism overemphasized Jesus’s spiritual nature to the point that they rejected the idea that He came to earth in actual bodily form. They claimed that Jesus only “appeared” to be mortal. John refuted these false teachings by bearing witness of the Savior’s physical resurrection. He declared that Jesus Christ indeed came to earth in the flesh and suffered and died for us. John invited his readers to have “fellowship” with those who ministered with him and with Heavenly Father and Jesus Christ. Love is a central theme of this first letter.

The epistle of 2 John was written to an unknown “elect lady and her children,” which could refer to a specific family or be read as metaphor for the Saints. 2 John is concerned with the same false teachings addressed in 1 John. The epistle of 3 John was written to Gaius, a faithful leader who provided accommodations for traveling Saints. Both letters are concerned with growing divisions among the Saints in the area.

1 John 1:3

What does it mean to have fellowship with the Father and the Son?

The Greek word for fellowship means having a close bond with others. John wrote that one purpose of his letter was to encourage his readers to have fellowship with the community of believers, the Apostles, and Heavenly Father and Jesus Christ.

John taught that to have fellowship with the Father and His Son, Jesus Christ, we must strive to become like Them. Through our fellowship with Them, the blood of Jesus Christ will cleanse us of all our sins.

1 John 2:1–2; 4:10

What does it mean that Jesus is our Advocate?

President Russell M. Nelson taught that advocate means “a ‘voice for,’ or ‘one who pleads for another.’” John taught that Jesus Christ is our Advocate before Heavenly Father and the “propitiation,” or atoning sacrifice, for our sins. As our Advocate, Jesus Christ knows our weakness and how to help us. If we exercise faith in Him, He will plead our cause and intercede on our behalf.

Elder Dale G. Renlund taught the following about Jesus Christ’s role as our Advocate:

“Christ’s advocacy with the Father in our behalf is not adversarial. Jesus Christ … would not champion anything other than what the Father has wanted all along. Heavenly Father undoubtedly cheers for and applauds our successes.”

“Christ’s advocacy is, at least in part, to remind us that He has paid for our sins and that no one is excluded from the reach of God’s mercy.”

1 John 2:20, 27

What was the importance of the anointing from the Holy One?

John spoke of an “unction from the Holy One,” who is Jesus Christ. The unction, or anointing, can refer to the gift of the Holy Ghost, which the Savior promised His disciples. This anointing was important because of antichrists who denied that Jesus Christ had come in the flesh. Through the Holy Ghost, the Saints could have “a certain knowledge of the Lord’s reality without having seen the Lord personally. They could trust in the testimony of those who had seen Him (see 1 John 2:14; see also D&C 46:13–14). … He further testified that these witnesses—intelligent assurances from the Spirit—were greater than any ‘witness of men’ to the contrary (1 John 5:9).”

1 John 3:6–9

Are we expected to never sin?

The Joseph Smith Translation clarifies that there is a difference between one who sins and one who continues in sin: “Whosoever continueth in sin hath not seen him, neither known him. … He that continueth in sin is of the devil. …Whosoever is born of God doth not continue in sin; for the Spirit of God remaineth in him; and he cannot continue in sin, because he is born of God, having received that holy Spirit of promise.” To continue in sin opposes the Savior’s invitation to continue, or abide, in Him.

1 John 4:1–3

What does it mean to “try the spirits” and why is this important?

The advice here is to apply a simple test to spiritual experiences and witnesses. If the experience leads to a deeper belief that Jesus Christ did come into mortality, you can trust that spirit. If the experience leads away from this reality, it is antichrist. The original Greek makes it clear that this passage is not speaking to a specific antichrist. Instead, it is saying that anyone who denies that Jesus did come in the flesh is an antichrist.

1 John 4:1–3; 2 John 1:7

Why did some not confess that Jesus Christ had come in the flesh?

The refusal to confess that Jesus Christ had come in the flesh suggests that some Christians were influenced by a philosophy called Docetism. “Docetism comes from the Greek dokeō, [meaning] ‘to seem’ or ‘to appear.’” Docetists had a negative view of the material world and the physical body. They saw the body as base and evil. They believed that “God was unchangingly immaterial [without physical substance], all-knowing, all-powerful, and … incapable of suffering pain.” With their view of God and physical matter, they could not accept that Jesus Christ, the divine Son of God, could have experienced the limitations of being human. They taught that Jesus Christ was not literally born in the flesh. They believed He did not inhabit a tangible body, bleed, suffer, die, or rise with a physical resurrected body—He only seemed to experience these things.

John refuted these false teachings by bearing witness of the Savior’s physical existence. He declared that Jesus Christ indeed came to earth in the flesh. He did suffer and die to redeem us.

1 John 5:7–8

How is 1 John 5:7–8 in King James Bible different from other Bibles?

In the King James Bible these verses read, “‘For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.’ The italicized words are lacking in all early Greek manuscripts before the sixteenth century. Without the added phrase, the verses originally read, ‘For there are three that bear record, the Spirit, and the water, and the blood; and these three agree in one.’ Many early English translations, including the King James, include this spurious phrase. In other words, a passage discussing Christ’s Atonement and being born again by the spirit, water, and blood was altered to include a comparison of these three elements to the Trinity.” These additional words are called the Johannine Comma. The term “comma” in this context refers to a short clause or phrase—not punctuation.

Who was Jude and what was his message?

The author identifies himself as the brother of James. Traditionally, the author has been understood to be the half-brother of Jesus Christ. There is no indication that Jude was an Apostle or general leader in the Church. Despite this, he was highly respected in Jerusalem and his letter was seen as important. Jude’s warning was against ideas and behaviors that can destroy faith. He was especially concerned with uncontrolled sexual desires. Because of Christ’s grace, some had excused their behavior. Jude reminded his people of the consistency of God’s dealings with his children throughout time and that sin was never tolerated.

Jude 1:5–7

Why did Jude bring up the sins of others in the scriptures?

Jude reminded his audience that the grace of Christ does not deny the justice of God in punishing sinful people who refuse to repent. Many ancient Israelites were destroyed for rebellion after being freed from Egypt. Some premortal spirits chose to reject the Father’s plan and remain in chains. Sodom and Gomorrah were ancient neighboring cities destroyed because of sin.

Jude 1:9

When did Michael contend with the devil for the body of Moses?

Jude most likely referred to an Apocryphal book (not part of scripture) called “The Assumption of Moses.” In this story, Michael disputed with the devil over the body of Moses because the devil accused Moses of being a murderer. Michael deferred to God, the divine judge. The Book of Mormon clarifies that “the Lord took Moses unto himself.”

Jude 1:11

Why were Cain, Balaam, and Korah cursed?

Jude compared false teachers to the rebellious Cain, Balaam, and Korah (“Core” in the King James Version of the New Testament). Cain murdered his brother Abel to gain his brother’s flocks. Balaam’s advice led ancient Israel into apostasy. Korah rebelled against Moses because he was excluded from the high priesthood. In each instance the Lord cursed these men for their wicked actions.

Jude 1:14–16

What do we know about the prophecy of Enoch?

Jude included a prophecy from the book of Enoch, a nonscriptural work popular among early Christians. The book of Moses, received by the Prophet Joseph Smith through revelation, confirms that Enoch was given knowledge of the last days and the Savior’s Second Coming.

Jude 1:22–23

What can we learn from the references to fire and stained clothes?

To pull someone from fire suggests an urgent effort to help others avoid spiritual danger and ruin, akin to rescuing someone from a literal fire. The vivid imagery of hating stained clothing emphasizes the importance of not just avoiding sin itself but also anything associated with sin.

Learn More

God’s Love

• D. Todd Christofferson, “The Love of God,” Liahona, Nov. 2021, 16–18

• Dallin H. Oaks, “Love and Law,” Ensign or Liahona, Nov. 2009, 26–29

Seek, Recognize, and Apply Eternal Truth

• John C. Pingree Jr., “Eternal Truth,” Liahona, Nov. 2023, 99–102

Media

Video

“Beware of False Prophets and False Teachers” (1:48)

Image

Jesus Christ Is Our Advocate

Our Advocate, by Jay Bryant Ward

Notes

1. See Michael D. Coogan and others, eds., The New Oxford Annotated Bible: New Revised Standard Version, 5th ed. (2018), 1789.

2. See 1 John 1:3–4; 2:12–14.

3. See 1 John 2:18–19, 22, 26; 4:1.

4. See Mark D. Ellison, “Preserving or Erasing Jesus’s Humanity: Tensions in 1–2 John, Early Christian Writings, and Visual Art,” in Thou Art the Christ, the Son of the Living God: The Person and Work of Jesus in the New Testament, ed. Eric D. Huntsman and others (2018), 284–85.

5. See 1 John 1:3.

6. See 2 John 1:1.

7. See Coogan and others, The New Oxford Annotated Bible, 1797.

8. See 3 John 1:5–8.

9. See Tremper Longman III and Mark L. Strauss, The Baker Expository Dictionary of Biblical Words (2023), entry 2842, page 298.

10. See 1 John 1:3.

11. See 1 John 1:5–10; 2:3–11.

12. Russell M. Nelson, “Jesus the Christ—Our Master and More” (Brigham Young University devotional, Feb. 2, 1992), 4, speeches.byu.edu.

13. See Hebrews 7:25–26; 2 Nephi 2:9; Doctrine and Covenants 29:5; 45:3–5.

14. The King James Bible translates the Greek word hilasmos as “propitiation” (see also 1 John 4:10). The meaning of hilasmos is “atoning sacrifice” (Longman and Strauss, The Baker Expository Dictionary of Biblical Words, entry 2434, page 1090).

15. Doctrine and Covenants 62:1.

16. See Hebrews 4:15–16; 2 Nephi 2:9; Moroni 7:28.

17. Dale G. Renlund, “Choose You This Day,” Ensign or Liahona, Nov. 2018, 104–5.

18. 1 John 2:20.

19. See 2 Nephi 25:29; Bible Dictionary, “Holy One of Israel.”

20. See John 14:26; Acts 1:4–8.

21. W. Jeffrey Marsh, “Twilight in the Early Church,” in Go Ye into All the World: Messages of the New Testament Apostles, ed. Ray L. Huntington and others (2002), 327.

22. In 1 John 3:6, footnote b; 3:8, footnote a; 3:9, footnote b; italics indicate changed text.

23. See John 15:1–11.

24. See Thomas R. Valletta and others, eds., The New Testament Study Guide: Start to Finish (2018), 886.

25. Ellison, “Preserving or Erasing Jesus’s Humanity,” 284–85.

26. See 1 John 1:1–2; 4:2–3, 14; 5:6.

27. See Moses 6:57–60; Carol F. Ellertson, “New Testament Manuscripts, Textual Families, and Variants,” in How the New Testament Came to Be, ed. Kent P. Jackson and Frank F. Judd Jr. (2006), 102–3.

28. Lincoln H. Blumell, “The Text of the New Testament,” in The King James Bible and the Restoration, ed. Kent P. Jackson (2011), 61–74.

29. See Matthew 13:55; Mark 6:3.

30. See Kenneth L. Barker and others, eds., NIV Study Bible: Fully Revised Edition, (2020), 2230, introductory note for Jude.

31. See Jude 1:4; see also Romans 6:1–2.

32. Jeffrey R. Holland has stated, “Jesus clearly understood what many in our modern culture seem to forget: that there is a crucial difference between the commandment to forgive sin (which He had an infinite capacity to do) and the warning against condoning it (which He never ever did even once)” (“The Cost—and Blessings—of Discipleship,” Ensign or Liahona, May 2014, 8). See also Doctrine and Covenants 1:31.

33. See Jude 1:4.

34. See Exodus 32; Leviticus 10:1–2; Numbers 11:1–2; 14:26–45.

35. See Abraham 3:26.

36. See Genesis 19:4–11; Ezekiel 16:49.

37. See Doctrine and Covenants 91 for the Lord’s counsel on studying the Apocrypha.

38. Gaye Strathearn, “The Overlooked Epistle of Jude,” in Shedding Light on the New Testament: Acts–Revelation, ed. Ray L. Huntington and others (2009), 242.

39. Alma 45:19. For a discussion on Moses’s translation, see Bruce R. McConkie, Doctrinal New Testament Commentary [1973], 3:421–22.

40. See Genesis 4:8; Moses 5:32–33.

41. See Numbers 25:1–8; 31:16.

42. See Numbers 16:1–3, 10, 31–35; Joseph Smith Translation, Numbers 16:10 (in Numbers 16:10, footnote a).

43. See “The Use of Apocryphal Sources,” in Earl D. Radmacher and others, eds., NKJV Study Bible, 3rd ed. (2018), 2216. Joseph Smith said that Enoch appeared to Jude, and that is why Jude spoke of Enoch (see “Instruction on Priesthood, circa 5 October 1840,” 6, josephsmithpapers.org).

44. See Moses 7:62–66.