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In the Introduction (§D) we outlined the basic errors of John's opponents at Ephesus. Here is more detail on the nature and implications of these errors.

Theological Errors Concerning Who Jesus Is

The chief problem of John's opponents is with Christology, that is, concerning the nature of Jesus Christ. In John's Letters we see this from two sides: John's criticisms of his opponents' Christology and John's positive affirmations about who Jesus is.

John's opponents:

• Deny "that Jesus is the Christ" (1 John 2:22)
• "Do not acknowledge Jesus Christ as coming in the flesh" (2 John 7)

To counter this error, John affirms that:

• "Jesus is the Christ" (1 John 5:1; 2:22)
• We are to "believe in the name of his Son, Jesus Christ" (1 John 3:23)
• "Eternal life ... is in [God's] Son." (1 John 5:11)
• "The blood of Jesus, his Son...." (1 John 1:7)
• "The Son of God" (1 John 3:8)
• "His Son, Jesus Christ" (1 John 3:23)
• "Jesus Christ has come in the flesh" (1 John 4:2)
• "His one and only Son" (1 John 4:9)
• "Jesus is the Son of God" (1 John 4:15)
• "This is the one who came by water and blood -- Jesus Christ" (1 John 5:6)

As Bunge summarizes the opponents' view:

"They affirm the idea of Christ, but doubt if Christ became flesh and if the man Jesus was indeed the incarnation of God."²¹¹

Dualism and Docetism

This appears to be a form of Docetism (from the Greek verb dokein, "seem, appear"). Docetists were influenced by a strong Greek dualism: flesh was bad, spirit was good. By this logic, someone who was in the flesh could not be divine. Since Christ was considered divine, then he only "seemed" or "appeared" to be in a human body. This kind of false teaching and half-truth undermined the very foundations of the Christian faith:

• Atonement. The divine Christ could not have died on the cross, John's opponents would assert. He only appeared to be in a physical body. The divine Christ couldn't have borne sins, either. So he only appeared to die for our sins.
• Resurrection. The resurrection can't be a physical resurrection; it is only spiritual. Our physical bodies won't rise from the dead.
• Holy Living. Jesus only "appeared" to live a holy life in a physical body, but this can't be the case since flesh is inherently sinful. Therefore, God doesn't expect us to live a holy life in our physical bodies and Jesus is not our exemplar of holy living.²¹²

One of John's contemporaries in Ephesus was a man named Cerinthus. As outlined in the writings of Irenaeus, Cerinthus apparently taught that:

• Jesus was the earthly man of Nazareth, well-known for his piety and wisdom.
• Christ was a heavenly deity who descended upon Jesus at his baptism and departed before the crucifixion.
• Thus, the man Jesus, not the Son of God, died on the cross.²¹³

More on Cerinthus below.

Ethical Errors among John's Opponents

But John's opponents did not differ merely on theological or Christological grounds. They also seem to have forsaken adherence to Christ's commands and teachings, and saw themselves as sinless. Ethical behavior was of no consequence for the Christian life, in their view. See these verses, most of which were probably directed squarely against John's opponents:

• They "claim to be without sin" (1 John 1:8) or "have not sinned." (1 John 1:10)
• They "claim to have fellowship with him yet walk in the darkness." (1 John 1:6)
• They say, "'I know him,' but [do] not do what he commands." (1 John 2:4)

John asserts:

• "No one who lives in him keeps on sinning." (1 John 3:6)
• "He who does what is right is righteous, just as he is righteous. He who does what is sinful is of the devil." (1 John 3:7-8)
• "Whoever claims to live in him must walk as Jesus did." (1 John 2:6)
• "Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world -- the cravings of sinful man, the lust of his eyes and the boasting of what he has and does -- comes not from the Father but from the world." (1 John 2:15-16)

John is obviously combating a heresy that doesn't take obedience to Jesus seriously. They no longer view disobedience to Jesus' teaching in terms of sin.

Most telling of all, John's opponents have forsaken love as the hallmark of the Christian faith. Instead they hate the orthodox members of the church.

• "Anyone who claims to be in the light but hates his brother is still in the darkness." (1 John 2:9)
• "If anyone says, 'I love God,' yet hates his brother, he is a liar." (1 John 4:20)
• "Anyone who does not love remains in death." (1 John 3:14)

John doesn't charge his opponents with gross immorality. However, the later fruit of their view of sin led to charges of profligacy and sexual excesses among them.²¹⁴

The Apostle and Cerinthus

Cerinthus was the earliest proponent of a heresy known as Adoptionism, which taught that Jesus was born merely human and became divine later in his life. This stands opposed to orthodox Trinitarian teaching that Jesus is eternally God.²¹⁵

Irenaeus cites a story from Polycarp (ca. 69 - ca. 155 AD), Bishop of Smyrna, who was a contemporary of St. John.

"John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, 'Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.'"²¹⁶

The arguments in both the Letters of John and the Gospel of John make the most sense when seen as directed against Cerinthianism.²¹⁷ John understood how dangerous this pernicious heresy was. He calls his opponents:

1. False prophets (1 John 4:1)
2. Deceivers (2 John 7)
3. Antichrists (1 John 2:18, 22; 4:3; 2 John 7)²¹⁸

In our own day, I am seeing a troublesome tendency among some theologically liberal clergy to distinguish between the historical Jesus, whom they view as human, and the Christ figure, who has assumed almost mythical proportions, far divorced from the messiness of death on the cross to atone for sin and an unbelievable (in their mind) physical resurrection from the dead. More and more the term "Christ" is being substituted for the term "Jesus." Feminist aspects of this movement have deemphasized Jesus' title as Son of God. Though this may not be exactly the kind of heresy that John was fighting in Ephesus, in my mind it comes too close for comfort.

Reclaiming a Former Believer for Christ

Eusebius cites a fascinating and poignant story about St. John's ardent love and belief in the power of forgiveness. Though it is a bit lengthy, I'll cite it in full.

"5. Clement likewise in his book entitled What Rich Man can be saved? indicates the time, and subjoins a narrative which is most attractive to those that enjoy hearing what is beautiful and profitable. Take and read the account which runs as follows:

6. Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory. For when, after the tyrant's death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the Spirit.

7. When he had come to one of the cities not far away (the name of which is given by some), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, 'This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.' And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus.

8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.

9. But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.

10. He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths.

11. And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most violent, most bloody, most cruel of them all.

12. Time passed, and some necessity having arisen, they sent for John. But he, when he had set in order the other matters on account of which he had come, said, 'Come, O bishop, restore us the deposit which both I and Christ committed to you, the church, over which you preside, being witness.'

13. But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John. But when he said, 'I demand the young man and the soul of the brother,' the old man, groaning deeply and at the same time bursting into tears, said, 'He is dead.' 'How and what kind of death?' 'He is dead to God,' he said; 'for he turned wicked and abandoned, and at last a robber. And now, instead of the church, he haunts the mountain with a band like himself.'

14. But the Apostle rent his clothes, and beating his head with great lamentation, he said, 'A fine guard I left for a brother's soul! But let a horse be brought me, and let someone show me the way.' He rode away from the church just as he was, and coming to the place, he was taken prisoner by the robbers' outpost.

15. He, however, neither fled nor made entreaty, but cried out, 'For this did I come; lead me to your captain.'

16. The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee.

17. But John, forgetting his age, pursued him with all his might, crying out, 'Why, my son, do you flee from me, your own father, unarmed, aged? Pity me, my son; fear not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death as the Lord suffered death for us. For you will I give up my life. Stand, believe; Christ has sent me.'

18. And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand.

19. But John, pledging himself, and assuring him on oath that he would find forgiveness with the Savior, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church. And making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection."²¹⁹

Love One Another

The study is available  paperback, PDF and Kindle book formats.

In his commentary on Galatians 6:10, Jerome tells a famous story of "blessed John the evangelist" in extreme old age at Ephesus. He used to be carried into the congregation in the arms of his disciples and was unable to say anything except,

"Little children, love one another."

At last, wearied that he always spoke the same words, they asked: "Master, why do you always say this?"

"Because," he replied, "it is the Lord's command, and if this only is done, it is enough."²²⁰

End Notes

References and Abbreviations

Copyright © 2025, Ralph F. Wilson. <pastorjoyfulheart.com> All rights reserved. A single copy of this article is free. Do not put this on a website. See legal, copyright, and reprint information.

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