Short answer: From a standard evangelical perspective, 1 John (including 1 John 4:10) was most likely written by John the Apostle — the “beloved disciple” traditionally identified with the apostle John, the son of Zebedee, who is also associated with the Fourth Gospel.
Why evangelicals hold this view
– Early church testimony: Church fathers such as Irenaeus, Clement of Alexandria, and Tertullian attribute the Johannine letters to John the Apostle (or to a closely related “John” who taught in Asia Minor). Evangelicals take this patristic testimony seriously as supporting apostolic authorship.
– Internal/linguistic links: 1–3 John share vocabulary, themes, and theological emphases with the Gospel of John (e.g., light/dark, love, abiding, testimony, “the Word,” high Christology), suggesting a common author or school.
– Eyewitness character and pastoral authority: The letter’s confident appeals to eyewitness truth and intimate pastoral tone fit the profile of an apostle and an elder in the churches—consistent with evangelical confidence in apostolic provenance and authority.
– Historical setting: Evangelicals generally date 1 John to the late first century (roughly 85–95 AD) and place its composition in Ephesus or another city of Asia Minor, where John is traditionally thought to have ministered.
Who John was (brief bio from the evangelical viewpoint)
– One of the Twelve, son of Zebedee and brother of James. Part of Jesus’ inner circle (with Peter and James); present at major events such as the Transfiguration and the garden of Gethsemane.
– Traditionally identified as the author of the Gospel of John, 1–3 John, and (by many evangelicals) Revelation (though some distinguish Revelation’s authorship).
– Seen as an eyewitness apostle whose authority undergirds the teaching in the Johannine writings.
Why 1 John 4:10 matters theologically to evangelicals
– The verse: “In this is love, not that we loved God but that he loved us and sent his Son to be the propitiation for our sins.” (ESV)
– Key words: the Greek word often translated “propitiation” or “atoning sacrifice” (hilastērion / hilasmos) links the verse to Old Testament sacrificial imagery (mercy seat) and to New Testament teaching about the cross (see Romans 3:25). Evangelicals highlight this as a clear expression of substitutionary atonement—God’s action in Christ to turn away divine wrath and secure forgiveness for sinners.
– Pastoral focus: The verse ties God’s initiative in love to concrete gospel facts (the sending and sacrificial death of the Son), fitting John’s overall pastoral aims in the letter—assurance of salvation (1 John 5:13), correction of false teaching (e.g., denying Christ’s real humanity), and the call to love and obedience as marks of true believers.
Practical implications emphasized in evangelical preaching
– The cross is central: God’s love is shown objectively in Christ’s atoning work rather than primarily as a human emotional response.
– Assurance: Believers can know they have life because God has acted in Christ (the letter’s stated purpose).
– Ethics springs from doctrine: Correct belief about Jesus leads to loving action; love for others is evidence of genuine relationship with God.
A brief caveat
– Some modern critical scholars suggest alternative possibilities (e.g., “John the Elder” or a Johannine school), and there are debates about the precise relationship between the Gospel of John and the epistles. Evangelicals, however, commonly affirm apostolic authorship (John the Apostle) because of the combined weight of internal affinities, early tradition, and the letters’ theological and pastoral character.
If you’d like, I can:
– Give a short summary of 1 John’s overall purpose and structure.
– Show how 1 John 4:10 connects to Romans 3:25 and other NT passages about atonement.
– Provide patristic source quotes (Irenaeus, Clement) that support Johannine authorship.
