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"'Keep yourselves from idols': A

Socio-Rhetorical Analysis of the
Exodium and Peroratio of 1 John"

Watson, David F

"'Keep yourselves from idols': A Socio-Rhetorical Analysis of the Exodium and Peroratio of 1
John", in Fabrics of Discourse: Essays in Honor of Vernon K Robbins (ed. D B Gowler et al),
Harrisburg: Trinity Press International, 2003, 281-302.
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 Fabrics of
Discourse
Essays in Honor of
Vernon K. Robbins
Edited by
David B. Gowler, L Gregory Bloomquist,
and Duane F. Watson

~
TR1N1TY PRESS 1NTERNAT10NAL

~
A Continuum imprint
• HARRISBURG. LONDON. NEW YORK
 II

"Keep Yourselves from Idols"

A Socia-Rhetorical Analysis
of the Exordium and Peroratio of I John
- Duane F. Watson ­

I began my career in biblical interpretation developing the use of Greco­

Roman rhetoric to analyze New Testament texts. Although this analysis
is very useful, rhetorical analysis alone is clearly not giving a voice to
many other facets of these texts. While working at Emory University
in the academic year of 1986-87, I had the privilege of meeting Ver­
non Robbins and sitting in one of his classes. From that time on I have
been pleased to be part of the conversation he has developed on socio­
rhetorical analysis. I could see that the approach was very effective for
working with texts, not only in identifying but also giving voice to their
many facets. Socio-rhetorical analysis is more comprehensive than rhe­
torical analysis, and in the essay below I illustrate how, even on such a
small text as the opening and closing of 1 John, considerable new insight
can be generated by rhetorical analysis conducted within the broader
scope of socio-rhetorical analysis.
The opening and closing of 1 John are curiosities. First John does
not exhibit the typical opening and closing conventions needed to be
classified as a letter. The opening of 1:1-4 and closing of 5:13-21 are
not punctuated with the typical letter transitions and formulas. In fact,
reference to the motivation-for-writing formula is the only true epistolary
convention present in the introduction (1:4) or the conclusion (5:13).
The opening is primarily concerned with emphasizing the eyewitness
nature of the proclamation of the word of life a revealed word that
was heard, seen, and touched with hands. The closing turns immediately
to further instruction and exhortation, ending with the most unexpected

281
282 Duane F. Watson "Keep Yourselves from Idols" 283

commandment "keep yourselves from idols," a topic not found explicitly phrase and narrational patterns that produce argumentative and aes­
in 1 John or known to be a problem within the Johannine community. thetic patterns in texts."3 Two types of inner texture in particular are
Other academics and I have explored the rhetorical nature of 1 John.] focus: repetitive-progressive and opening-middle-closing. Repetitive­
The best classification of 1 John is epideictic rhetoric that is aimed to in­ progressive inner texture concerns the various kinds of restatement and
crease the audience's adherence to values it already holds. 2 Much of sequencing of topics in a text. 4 Opening-middle-closing inner texture
work constitutes analysis of the inner texture as defined in socio-rhetorical concerns the development of topics in the opening and closing and how
analysis. After studying the inner texture of the opening and closing of they are related through development in the middle. 5
1 John, especially the repetitive-progressive and opening-middle-closing
inner textures, my contention is that the opening and closing conventions The Exordium (1:1-4)
of 1 John are modeled on the opening and closing conventions of ancient
speeches. First John 1: 1-4 functions as the exordium and 5: 13 -21 as the First John 1: 1-4 is the letter opening, but, as mentioned above,
peroratio. As an exordium and peroratio should, they work in tandem the motivation-for-writing formula to indicate such. 6 The formula
with each other. In addition, the instruction and exhortation of the per­ has three formal elements: statement of authorship, reference to the act
oratio are explained by the adaptation of speech closings, especially as of writing (usually ypo:4>w), and reiteration of the reason for writing
reflected in the Rhetorica ad Alexandrum. After studying the intertexture, (usually introduced by 'iva. OT! or ws).7 Here the motivation-for-writing
especially oral-scribal and cultural intertextures, my contention is that the formula is classic: "We write these things to you ... so that our joy may be
opening is a reconfiguration and recontextualization of the prologue of the n
complete" (Taiha ypo:4>OIJEV ~IJEIS, 'iva ~ xapa ~1JC;:lV TTETTAfJPWIJ8VfJ).
gospel of John (and indirectly of Gen 1-2 on which the Prologue is based), As I have tried to demonstrate elsewhere, and as is the case here, the
as well as of prophetic mockery of idols in the Hebrew Bible and Jewish letter opening has many affinities with the rhetorical exordium.'" The ex­
tradition. In fact, 5:13 is not a misfit ending, but an especially appropriate ordium is the initial element of arrangement that prepares the audience
ending in light of these reconfigurations and recontextualizations. for what the rhetor desires to say.9 The exordium of epideictic rhetoric

Repetitive-Progressive and 3. Vernon Robbins, The Tapestry Early Christian Discourse: Rhetoric, Society, and
Opening-Middle-Closing Inner Textures Ideology (London: Routledge, 1996),46. full discussion, see 44-95 and idem, Exploring
the Texture of Texts: A Guide to Socio-Rhetorical Interpretation (Valley Forge, Pa.: Trinity
Press International, 1886), 7-39.
The first aspect of the opening and closing of 1 John that I address 4. Robbins, Tapestry, 46-50; idem, Exploring, 8-14.
is inner texture. "Inner texture concernsrelationships among word­ 5. Robbins, Ta/Jestry, 50-53; idem, Exploring, 19-21.
6. See John L. The Body of the Greek Letter (SBl.DS 2; Missoula, Mont.: Scholars,
1972), 3, 5, 27, 41, 84-85, 97-98.
1. Duane E Watson, "Amplification Techniques in 1 John: The Interaction of Rhetorical 7. White, Body, 62-63, 84-86.
Style and Invention," jSNT 51 (1993): 99-123; idem, "An Epideictic Strategy for Increasing 8. Duane F. Watson, hIVention, Arrangement, and Style: Rhetorical Criticism ofjude and
Adherence to Community Values: 1 John 1:1-2:27," Proceedings of the Eastern Great Lakes 2 Peter (SBLDS 104; Atlanta: Scholars, 1988),40-43,95-96; idem, "A Rhetorical Analysis of
and Midwest Biblical Societies 11 (1991): 144-52; idem, "1 John 2:12-14 as Distributio, 2 John According to Greco-Roman Convention," NTS 35 (1989): 113-16; idem, "A Rhetorical
Condupficatio, and Expolltio: A Rhetorical Understanding," jSNT 35 (1989): 97-110; H.-J. Analysis of 3 John: A Study in Epistolary Rhetoric," CBQ 51 (1989): 490-91; idem, "The
Klauck, "Zur rhetorischcn Analyse der Johannesbriefe," ZNW 81 (1990): 205-24; D. Neufeld, Integration of Epistolary and Rhetorical Analysis of Philippians," in The Rhetorical Analysis
Reconceiving Texts as Speech Acts: An Analysis of 1 john (BIS 7; Leiden: Brill, 1994); F. Vouga, of Scripture: Essays from the 1995 London Conference (ed. Stanley E. Porter and Thomas H.
Die Johannesbriefe (HNT 15/3; ]. C. B. Mohr [Paul Siebeck], 1990); idem, "La Olbricht; JSNTSup 146; Sheffield: Sheffield Academic, 1997),398-426.
de la theologie johannique dans les epitres,''' in La communaute johanniqlle et son 9. For full discussion of the exordium, see Aristotle, Rhet. 3.14-15; Rhet. Alex. 29; Cicero,
La tmjeetoire de l'iilJangile de jean aux deux premiers siecles (ed. Jean-Daniel Kaestli Inv. 1.15-18; idem, De or. 2.77.315-80.325; idem, Part. or. 8.28-30; Rhet. Her. 1.3.4-7.11;
et al.; l.e Monde de fa Bible; Geneva: Labor et Fides, 1990),283-302. Quintilian, Inst. 4.1; Heinrich Lausberg, Handbook of Literary Rhetoric: A Foundation
2. Watson, "An Strategy," Aristotle, Rhet. 1.3.1358b.5; Rhet. Alex. (trans. M. T. Bliss, A. Jansen, and D. E. Orton; ed. D. E. Orton and R. Dean
3.1425b.36-39; Cicero, Inv. 2.4.12; 2.51.155-56; 24.91; Rhet. Her. 3.6.10; d. Quintil­ Anderson; Leiden: Brill, 1998), 121-35,263-88; Josef Martin, Antike Rhetorik (Munich: C. H.
ian, Inst. 3.4.16. Beck, 1974),60-75.
284 Duane F. Watson "Keep Yourselves from Idols" 285

(like 1 John) is often drawn from the person discussed, from the au­ stresses his role as an official tradition-bearer in the community and that
dience, or the main subject, and has praise and blame as its source. 10 his message is in agreement with the testimony of actual eyewitnesses of
exordium of 1 John introduces the main subject - the witness to the revelation of the word of life from the baptism of Jesus onwards. The
the revelation of the eternal word of life in Jesus Christ - and the in­ shift from the plural "we write" in the exordium (1:4) to the singular "I
tent in writing-to ensure the continued fellowship between the rhetor, write" (2:1, 7-8) or "I wrote" (2:14,21, etc.) after the exordium indi­
other Johannine tradition-bearers, God, and the audience. Both the main cates that" ... the author of this Epistle is conscious of himself as having
subject and the intent are related and directed toward increasing audi­ a personal authority, i.e., as being a representative of the bearers of the
ence adherence to the Johannine tradition and ensuring its continued tradition." 16 He also aligns himself with the Paraclete, for the witness of
fellowship with the Johannine community, God, and Christ. the Paraclete was to "what was from the beginning" (John 15:26-27).
The focus of the discussion of the exordium in the ancient handbooks The rhetor emphasizes the origin and the eyewitness nature of the tradi­
pertains to its three main functions of making the audience attentive, tion that he is proclaiming and his relationship to the tradition-bearers
receptive, and well-disposed. 11 In regard to goodwill and the person of the Johannine community as a way to bolster his authority.
the rhetor, the rhetor believed to be a good man was considered to be As is characteristic of the letter opening, the exordium also briefly
the strongest influence in the case and central to obtaining goodwill in indicates some or all of the topics and propositions to be developed in
the exordium and the case in general. I2 "[I]f he [the rhetor] is believed body or probatio of the work, those topics most useful to the rhetor,
to be a good man, this consideration will exercise the strongest influence or those providing a general approach to the caseP The rhetor states
at every point of the case. For thus he will have the good fortune to give that his main reason for writing is to proclaim the eyewitness testimony
the impression not so much that he is a zealous advocate as that he is an so as to facilitate the audience's fellowship with the Johannine tradition­
absolutely reliable witness. "13 bearers, the Father, and the Son, and to increase the joy of the Johannine
In 1 John the rhetor's main concern in the exordium appears to school. Topoi (hereafter topics) are the places where arguments can be
the establishment of his ethos and the ethos of his message. The "we" of found and are of two types: common, applicable to all species of rhetoric
the exordium is a genuine plural, a distinctive we. 14 This pronoun refers and classes of things, and specific, applicable to particular species of
to "the tradition-bearers and interpreters of the larger Johannine Com­ rhetoric and classes of things. IS The one common topic is past fact, for
munity who preserved a witness of auditory, visual, and manual contact rhetor emphasizes the past fact of the manifestation of the word
with Jesus, probably stemming from the Beloved Disciple." 15 The rhetor of life and witness to it. Several specific topics are introduced in the
exordium of 1 John, but, as expected, not all of the topics that will
10. Aristotle, Rhet. 3.14.1414b.1-1415a.4; Rhet. Her. 3.6.11-12. eventually receive development in the body of the work. In order of
11. Aristotle, Rhet. 3.14.1415a.7; Rhet. Alex. 29.1436a.33ff; introduction, these specific topics include CxpX~ (1:1, 2:7, 13, 14, 24;
idem, Or. 35.122; idem, Part. or. 8.28; idem, To/). 26.97; Rhet. Her.
[nst. 4.l.5, 37, 41, 50-51. 3:8, 11), CxKo\JW (1:1, 3, 5; 2:7, 18, 24; 3:11; 4:3, 5, 6; 5:14, 15), opaw
12. Aristotle, RIM. 1.2.1356a.3-4; Quintilian, Inst. 4.1.7. (1:1,2, 3; 3:2, 6; 4:20), o4>aO:A~05 (1:1,2:11, 16), asao~c(l (1:1; 4:12,
13. Quint., Inst. 4.1.7.
14. With the possible exception of "our" (~>Jwv) in v. 4 which may be inclusive of the 14), AOyo5 (1:1, 10; 2:5, 7, 14; 3:18), r;w~ (1:1,2; 2:25; 3:14, 15; 5:11,
Johannine school and audience, used to emphasize the union that results from proclamation
of the "we" in v. 3 (M. de .longe, of 1 John 1.1-4," BT 29 [1978]: 327). However, johamzine F.pistles (HNTC; London: A. & C. Black, 1973),53; Brown, Epistles of john, 158­
it is unlikely that the strong, distinctive of vv. 1-3, 5 would suddenly shift here 61, 172-73, 175; Smalley, 1, 2, 3 john, 8. This is opposed to the other possibilities that the
Raymond E. Brown, The Ef)istles of john [AB 30; Garden City, N.Y.: Doubleday, 1982), "we" are actual eyewitnesses to the ministry of Jesus (1. Howard Marshall, F./)istles of john
contra Rudolf Bultmann, The johannine Epistles R. P. O'Hara et a1.; cd. Robert [NICNT; Grand Rapids: Eerdmans, 1978], 106-7.
Funk; Hermeneia; Philadelphia: Fortress, 19731, Stephen S. Smalley, 1, 2,3 john [WBe 51; 16. Bultmann, johannine E{Jisties, 11; pace Brown, EfJisties ofjohn, 172.
Waco, Tex.: Word, 1984), 3 note c.). 17. Aristotle, Rhet. 3.14.1414b.1; Cicero, De or. 2.79.320; 2.80.325; Quintilian, 1nst.
15. Brown, F.pistles of john, 175 (d. 19:35; 20:31; 21:24); M. de Jonge, jesus: 1n­ 4.1.23-27.
and Disturbin<l Presence (trans. E. Steely; Nashville: Abingdon, 1974), ch. 10, 18. For further discussion see Lausberg, Handbook, 1.171-89, §373-99; Martin, Antike
M~~ johamzine 9-] 1; J. L. Houlden, A Commentary on the Rhetorik, 107-19,155-57,162-65.
286 Duane F. Watson "Keep Yourselves from Idols" 287

12, 13, 16,20,21), before the Father or God (rrpo5 TOV rraTspa, rrpo5 exordium has many functions. First, it stresses the historical basis and
TOV eeov) (1 2:1; 3:21; 5:14), ¢avepow (1:2; 3:10), Ilaprupsw (1:2, eyewitness character of the tradition the rhetor proclaims concerning
4:14; 7, 9, 10), arrayysAAw (1:2, 3), rraT~p (1:2, 3; 2:1, 13, 14, the word of life, and to bolster the ethos of the
15, 16,22,23,24; 3:1; 4:14), KOIVWVta (1:3,6, 7), vlos- (1:3, 7; 2:22, bearers and their proclamation against secessionist opposition. Second,
23,24; 3:8,23; 4:9,10,14,15; 5:5, 9, 10, 11, 12, 13,20), 'ITlOOU5 (1:3, the exordium serves as a strong foil against the too-high Christology of
7; 2:1, 22; 3:23; 4:2, 3, 15; 5:1, 5, 6, 20), and ypo¢w (1:4; 2:1, 7, 8, the secessionists that denies the importance of Jesus' earthly life. Third,
12, 13, 14,21,26; 5:13). it points out strongly the consequence of forsaking fellowship with the
The rhetor is laying the groundwork for the polemic to be presented Johannine community, God, and Christ. It stresses the relationship be­
in the probatio of the letter. The ancient world in general tween the acceptance of the proclamation of the Johannine school and
greater authority to older rather than newer tradition, and to tradition fellowship with God and Christ.
that had authoritative source(s) or broad support of custom. This is
especially seen in the authority accorded maxims and KP10etS- or judg­ The Peroratio (5: 13 -21)
ments, "whatever may be regarded as expressing the opinion of nations, There are several indications that a major transition from the
peoples, philosophers, distinguished citizens, or illustrious poets." 19 The the conclusion of 1 John occurs in 5:13. First is the
rhetor's emphasis that his message is "from the beginning," and his use person to the first person using the verb "to write" (ypwpw), a stereo­
of the distinctive "we" of the Johannine tradition-bearers stress the age typed shift used seventeen times in the Johannine Epistles. 21 Second is
and the authoritative origin of his tradition. This undergirds the fol­ formula usually found in the body-closing of
lowing polemic, which seeks to undermine the newer interpretation of a letter that finalizes the reason for writing or requests information which
tradition of the secessionists. necessitates further correspondence. 22 The formula has three formal el­
The stress upon the physical nature of the manifestation of the eternal ements: statement of authorship, reference to the act of writing (usually
life, that it could be seen and touched, lays the foundation for the polemic using ypo¢w), and reiteration of the reason for writing, usually intro­
against the secessionists' denial of Jesus Christ come in the flesh (4:2; duced by 'Iva, OTt, or W5.23 Here the motivation-for-writing formula
2 John 7), by water and blood (5:6). In 1:3, "truly our fellowship is with is classic: "I write these things to you ... so that you may know ... "
the Father and with his Son Jesus Christ," the construction Kat ... 86 and (TCXlJTa Eypmpa UIlIV 'Iva e't8iln). Another ~~~;u",~;",dr.r_", .. ;t
the possessive adjective form ~IlET6pa are emphatic. 20 Allegiance to the mula in 1:4 marks the transition
rhetor's understanding of tradition is presented as a prerequisite for fel­ 1 John. Together
lowship not only with the rhetor and the Johannine school, but also with an inclusio for the body of the work as a whole.
the Father and the Son a unity in Johannine thought (1 John 2:22-24; Given that the dosing of 1 John is not typical of a letter and the
2 John 9; John 14:9; 1 10-11,21). This emphasis is strong because motivation-for-writing formula which indicates a letter dosing was given
the exigence involves secessionists who teach what the rhetor deems to in 5:13, C. H. Dodd believed the letter was complete in 5:13 and the rest
be an unsalvific interpretation of Johannine tradition that destroys this was a postscript. 24 BuItmann viewed 5:14-21 as the work of a redactor
and the topical links to the remainder of the work as the invention of
exordium is highly amplified. First, there is amplification
by accumulation in the accumulated images of hearing, seeing, looking
21. Brown, Epistles
Upon, touching, and proclaiming in vv. 1-3. The amplified style of the 22. White, Body, 3,
Cliches in Greek Ancient
19. Quintilian, Inst. 5.11.36. See Cicero, Inv. 1.30.48 for a similar definition. Letters (FFl\i'T;
20. C. F. D. Moule, An Idiom Book of New Testament Greek (2nd ed.; Cambridge: 23. White,
Cambridge University Press, 1959), 165. 24. C. H. (MNTC; New York: Harper & Brothers, 1946), 133.
288 Duane F. Watson "Keep Yourselves from Idols" 289

a redactor. 25 These arguments that 5:14-21 are anything but original TllPEW (2:3,4,5; 3:22, 24; 5:3, 18), TTOVllP05 (2:13, 14; 3:12; 5:18, 19),
to the text have been rightly dismissed by the majority of Johannine KOO~05 (2:2, 15, 16, 17; 3:1, 13, 17; 4:1,3,4,5,9, 14, 17; 5:4, 5, 19),
scholars. Many have noted that the pattern of three in 5: 18 -20 ("we YIVWOKW (2:3,4,5, 13, 14, 18,29; 3:1, 6, 16, 19,20,24; 4:2,6, 7, 8,
know") parallels that in 1:6, 8, 10 ("if we say") and 2:4, 6, 9 ("whoever 13, 16; 5:2, 20), 'lllOOU5 (1:3, 7; 2:1, 22; 3:23; 4:2,3, 15; 5:1, 5,6,20),
says").26 All of 5:13-21 functions to reiterate major topics of the work. and CxA1l61v05 (2:8,5:20).
Without this section the work would have been severely truncated by Emotional appeal and amplification are engendered by repetition of
Greco-Roman rhetorical standards. Its presence is most easily explained topics, especially in vv. 18-20. 29 The rhetor's alternation between the
as the work of the original author whose rhetorical skill is in evidence first-person and second-person plural builds pathos as well as ethos.
throughout the work, rather than as the work of a redactor trying to The rhetor uses the first-person plural to join his audience as a fellow
complete a rhetorically truncated work. Houlden argues rightly that the beneficiary of the benefits afforded the Christian that he enumerates
thematic symmetry between the opening and closing of 1 John is evidence (vv. 14-15, 18-20). However, to preserve his own ethos he returns to the
that the final version was intended to include vv. 13-21.27 second-person plural to propose policy, which implies spiritual fallibility
This thematic link with the rest of 1 John indicates that 5:13-21 on the part of the audience but not himself (vv. 13, 16-17,21).
functions as a peroratio of a speech. The concluding verses of 1 John My contention is that this closing uses three of the four types of reca­
reiterate major topics of the argumentation of the letter. As the work pitulation in the peroratio of a speech as discussed by the Rhetorica ad
closes, the rhetor is aware that it will be read to the audience and molds Alexandrum. "Recapitulation is a brief reminder. It should be employed
the conclusion to resemble the conclusion of a speech. This strategy is both at the end of a division of a speech and at the end of the whole. In
in league with his heavy use of amplification in the letter. Both indicate summing up we shall recapitulate either in the form of a calculation or
that the rhetor has carefully considered how the work will be heard as of a proposal of policy or of a question or of an enumeration."30 Verse
it is read. He is aware of the oral nature of his culture. 13 is a calculation (~ OICXAOYISO~EVOI - considering what has previously
The peroratio has the twofold division and purpose of recapitulation been written), vv. 14-15, 18-20 are enumerations (~ CxTTOAOYISO~EVOI­
of the main topics and proofs of the probatio (repetitio or enumeratio) accounting of the benefits afforded the Christian), and vv. 16 -17, 21, are
and emotional appeal and amplification (adfectus).28 Topics reiterated proposals of policies (~ TTpOCXlpOU~EVOI - what to do regarding prayer
include oHicx (2:11, 20, 21, 29; 3:2, 5, 14, 15; 5:13, 15, 18, 19, 20), and idolatry). Recapitulation in general is especially used in epideictic
Sw~ (1:1,2; 2:25; 3:14, 15; 5:11, 12, 13, 16,20,21), TTlOTEUW (3:23; rhetoric which is the classification of 1 John,31
4:1, 16; 5:1, 5, 10, 13), ovo~cx (2:12; 3:23; 5:13), uio5 (1:3, 7; 2:22,
23,24; 3:8, 23; 4:9, 10, 14, 15; 5:5, 9, 10, 11, 12, 13,20), TTCXPPll01CX The Calculation (v. 13)
(2:28; 3:21; 4:17; 5:14), before the Father or God (TTp05 TOV TTCXTEPCX, The peroratio of 1 John begins with its sole calculation used in recapit­
TTP05 TOV 6EOV, 1:2; 2:1; 3:21; 5:14), cxlTEw (3:22; 5:14, 15, 16), 6EAll~CX ulation, a consideration of something and its implications. The intent in
(2:17; 5:14), CxKOUW (1:1, 3, 5; 2:7, 18, 24; 3:11; 4:3, 5, 6; 5:14, 15), writing is to function as a word of encouragement: "I write these things
Cx~CXPTCXVW (1:10; 2:1; 3:6, 8,9; 5:16, 18), Cx~cxPTlcx (1:7, 8,9; 2:2; 3:4, to you who believe in the name of the Son of God, so that you may
5,8,9; 4:10; 5:16,17), 60:VCXT05 (3:14; 5:16), olow~1 (3:1,23,24; 4:13; know that you have eternal life. " Having just discussed the possibilities
5:11, 16, 20), CxolKlcx (1:9; 5:17), YEVVO:W (2:29; 3:9; 4:7; 5:1, 4, 18), of either having or not having the Son and life (5:11-12), the rhetor now
has his audience consider that they have both. After the rhetor's polemic
25. Bultmann, Johannine Epistles, 83, 85.
26. Brown, Epistles ofJohn, 632.
27. Houlden, A Commentary on the Johannine Epistles, 136-37. 29. Cicero, Part. or. 15.54.
28. Aristotle, Rhet., 3.19; Rhet. Alex. 20-21, 34, 36; Cicero, Inv. 1.52-56; idem, De or. 30. Rhet. Alex. 20.1433b.30ff; d. 33.1439b.12ff; 36.1444b.2lff.
2.19.80; idem, Or. 34.122; Part. or. 15-17; idem, Top. 26.98; Rhet. Her. 2.30-31; Quintilian, 31. Cicero, Part. or. 17.59. Watson, "An Epideictic Strategy," 144-45; idem, "Amplifica­
Inst. 6.1; Lausberg, Handbook, 204-8, §431-42; Martin, Antike Rhetorik, 147-66. tion in 1 John," 118-23.
290 Duane F. Watson "Keep Yourselves from Idols" 291

about the secessionists, he reassures his audience that they are on the knowing would certainly be expected in light of proto-gnostic elements
correct side and not the object of that polemic. Reassurance also occurs in the secessionist doctrine.
in 2:12-14 after the two sections of refutation of the secessionist posi­
tion in 1:5-2:2 and 2:3-2:11, and in 2:20-21 after the warning that The First Unit of Enumeration (5: 14-15)
the secessionists love the world and are antichrists in 2: 15 -1 9.31 In vv. 14-15 the rhetor uses enumeration in recapitulation. He enumer­
Verse 13 is closely connected with the preceding unit in 5:5-12. As ates blessings that are afforded the Christian: "And this is the boldness
previously noted, the motivation-for-writing formula usually to we have in him, that if we ask anything according to his will, he hears
prior information. Verse 13 reiterates the related topics of eternal us. And if we know that he hears us in whatever we ask, we know that
11-12) and believing in the Son of God (vv. 5, 9-10, 12). These we have obtained the requests made of him." As he does in this and
topics recur at the dose of the peroratio in 5:20 by way of indusio and other enumerations of the peroratio (vv. 18, 19,20), the rhetor switches
are joined more closely there, where the Son of God is equated with from the second-person plural (v. 13) to the first-person plural in order
eternal life. The topic of life (Sw~) is of central concern for the rhetor, to align himself with his audience as one who shares confidence in asking
for he began the exordium with it (1:2-3), developed it in the probatio God anything according to God's will. As will be even more apparent
(2:25; 3:14-15), and now strongly reiterates and amplifies it here in the in the other enumerations, the rhetor groups himself with the audience
peroratio (vv. 13, 16, 17, 20). particularly where the topic of knowing is concerned.
The topic of the name (avollo) appears for the The rhetor reiterates and further develops topics found throughout
its development from 2 and 3:23. In 2:12 the audience is assured that 1 John, which include confidence (TTOPPTJOtO, 2:28, 3:21,4:17), asking
its sins are forgiven on account of Christ's name. In 3:23 believing on the (Cxmiw, 3:22), having (EXW, 1:3, 6-8, 2:1, 7, 20, 23, 27-28; 3:3, 15,
name of Jesus Christ is given as a constituent of the love commandment. 17,21; 4:16-18, 21; 5:10,1 13), before God or the Father (TTpOS TOV
Now in 5:13 the claim is made that believing in the name of the Son TTOT£PO, TTPOS TOV eEOV, 1:2; 2:1; 3:21), hearing (CxKOUW, 1:1,3,5; 2:7,
of God brings eternal life. This is also the last appearance of the related 18,24; 3:11; 4:3, 5-6), and knowing (0100, 2:11,20-21, 29; 3:2, 5,
topic of believing (TTlonuw) because it was introduced in 3:23 with the 5:13). This is especially a reiteration of 3:21-22, where four of
topic of the name, was developed further in regard to believing in Jesus appear and asking is predicated on obedience: "Beloved,
as the Son of God (4:1, 16; 5:1, 5, 10), and now appears as believing in if our hearts do not condemn us, we have (EXW) boldness (TToPPTJOlo)
the name of the Son of God bringing eternal before God (TTpOS TOV eEOV); and we receive from him whatever we ask
Regarding eliciting positive pathos, the rhetor's description of the au­ (CxIT£W), because we obey his commandments and do what pleases him."
dience as "you who believe in the name of the Son of God" begins
The First Proposal of Policy or Line of Action (w. 16-17)
a string of complementary assurances found throughout the peroratio.
Also, the apparent need to affirm the knowledge of the audience appears Verses 16-17 present a proposal of policy used in recapitulation.
again in the rhetor's affirmation that he writes that the audience "may rhetor his first proposal of policy, shifting to a specific example
know" (0100), which reiterates the topic of knowing from the probatio asking and receiving from God: "If you see your brother or com­
(2:11,20,21,29; 3:2,5,14,15) for further development in the perora­ is not a mortal sin, you will ask, and God will give life
tio (5:13, 15, 18, 19, 20). Assuring the audience of what it knows is to such a one - to those whose sin is not mortal. There is sin which is
great concern to the rhetor, as is apparent in the heavy development of mortal; I do not say that you should pray about that. All wrongdoing
the topic using the synonymous word YIVWOKW (2:3,4, 5, 13, 14, 18, is sin, but there is sin which is not mortal." Central here is the rhetor's
3:1,6, 16, 19,20,24; 4:2, 7,8, 13, 16; 5:2, 20). This emphasis on reiteration of the important topic of sin (allOpTtO, allopTCxvW), partic­
ularly as concentrated in 1:5-2:2 and 3:4-10. A new element is added
32. Brown, The Epistles of John. 633. in this reiteration. Whereas in 1:5-2:2 Christ is the intercessor for the
292 Duane F. Watson

sins of the community (2:1-2), here the community intercedes for itself.
, s:'
•. '........'.'.:.
•...

:,{t:
;C'-'
f
"Keep Yourselves from Idols"

The first enumeration, v. 18, is "We know that those who are born of
293

The community members are to take an active role in the spiritual lives God do not sin, but the one who was born of God protects them, and the
of others in the community. one does not touch them" (d. 1:8, 10). This proposition reiterates
The high degree of amplification by repetition in this proposal of the important topic of "being born" and "being sinless" found in 2:29,
indicates that the audience needs to take sin more seriously, not only 3:6, and 3:9a. This enumeration is the reverse of 3:8 ("Everyone who
being concerned for the sin of others, but to make the distinction between commits sin is a child of the devil; for the devil has been sinning from
mortal and nonmortal sin. Perhaps it is also to assure the audience that the beginning. The Son of God was revealed for this purpose, to destroy
it can be forgiven. The author has stressed not sinning (3:6, 9) and is the works of the devil") and is reminiscent of 4:4 ("the one who is in
about to do so again (5:18) which implies that sin is a community prob­ you is greater than the one who is in the world"). The first enumeration
lem. The mortal sin may be the secessionists' refusal to believe that Jesus reiterates the victory of the audience over the evil one as mentioned
is the Son of God come in the flesh (2:22; 3:23; 4:2-3; 5:1, 5, 10).33 previously in 2: 13 -14. In fact, (X,TTOlJaI ("touch, take hold of") con­
rhetor has already implied that the secessionists do not have tinues the battle metaphor inherent in the verb VlKaW ("conquer") in
1-17; 5:11-13), and here the prayer for life is to be withheld from 2: 13 -14: The evil one cannot touch the Christian because the Christian
those who commit the mortal sin. has conquered him. Compare 5:4 where the one born of God conquers
(VIKaW) the world through faith, that is, does not sin or is not touched
Second Unit of Enumeration (w. 18-20) the evil one. The topic "keep" or "protect" (TIlPEW), previously used
The peroratio continues with a threefold enumeration in vv. 18-20. of the Christian obeying or keeping the commandments of God (2:
dualism of God versus the evil one and the world that underlies the letter 3:22,24; 5:3), is now used of Christ protecting the obedient Christian
continues. Each of the three verses begins with "we know" (o'{oaIJEv), in this battle.
forming epanaphora for the purpose of amplification. 34 This is similar in The second enumeration, v. 19, is "We know that we are God's chil­
form to the three "if we say" clauses in 1 :6,8, 10, and the three "whoever dren, and that the whole world lies under the power of the evil one." The
says" clauses in 2:4, 6, 9. The topic of "knowing" is introduced at the enumeration reiterates two important topics: "to be of God" and "to be
beginning of the peroratio in v. 13 (0100) as the motivation for writing of the world." These two topics were introduced in 2: 15 -19 where what
and occurs twice in v. 15. Reassuring the members of the audience of its is of the world - that is, the secessionists is distinguished from what
knowledge occurs in 2:20-21, 27, where it is a product of the anointing is of the Father. In 4:4-6 the audience is said to be of God and to have
of the Holy Spirit and occurs also in diverse contexts in 3:2, 5, 14-15. overcome the secessionists who are of the world, because the power in
This knowledge likely refers to the instruction the audience received the audience is greater than the power in the world that is, the evil
at the beginning of their Christian life prior to baptism. In this case, one. The same strategy is used in 3:8-10 to distinguish between God's
the rhetor is pointing to traditional propositions that should have great children and the children of the devil. Here origin and allegiance of the
authority with the faithful of the community. Here the knowledge that faithful community of God and the allegiance of those of the world are
is the Christian's privilege is of being begotten of God (v. 18), belonging reaffirmed.
to God (v. 19), and knowing the true God (v. 20). In light of their Taken together, the enumerations of v. 18 and v. 19 are an example
the rhetor has previously denied the secessionists the reality of having of the figure of refining in which a statement is repeated in different
fellowship with God (1:6), knowing God (2:4), and abiding in God (2:6). form.35 The topic of being born of God (v. 18£1) is equivalent to being
God's children (lit. "of God," v. 19a). God's keeping Christians so the
33. For summary discussion of the nature of mortal see Brown, Epistles 612­ evil one cannot touch them (v. 18b) is the positive side of the negative
19, 636-37; Rudolf Schnackenburg, The Johannine (trans. Reginald
New York: Crossroad, 1992), 251-52. 2S4-60.
34. Rhet. Her. 4.13.19. 35. Rhet. Her. 4.42.54.
294 Duane F. Watson "Keep Yourselves from Idols" 295

state of the world being in the power of the evil one (v. 19b). The refining for a new standard of moral behavior in the Old Testament
places the rhetor, his audience, and the entire Johannine community in covenant passages suggests that the 1 John statement that the Son 'has
a category separate from the secessionists. given us insight to know the One who is true' involves a way of life as
third enumeration in v. 20 is "And we know that the Son of God well as an understanding of Jesus as the true God. It involves the ethical
given us understanding so that we may know him and christological elements that have been a key to the struggle between
who is true; and we are in him who is true, in his Son Jesus Christ. the author and the secessionists. "37
He is the true God and eternal life." The rhetor makes it clear that the
way to know the truth, to know God, and obtain eternal life is Second Proposal of Policy (v. 2 I)
the Son of God, Jesus Christ. Having already acknowledged The rhetor concludes his work with a second proposal of policy: "Little
secessionists refuse to confess Jesus Christ as the Son God :22-23; children, keep yourselves from idols." As in eleven other places in the
4:3; cf. 5: 10), this enumeration excludes them from knowing God, the the rhetor attempts to elicit positive pathos with the audience by
truth, and eternal life. Whereas the secessionists and others of those in referring to them as "Little children." He excludes himself from the need
the world are "under the power of the evil one" (v. 19) who is the liar to keep from idols, as the shift from first (vv. 18-20) to second person
(John 8:44; 1 John 2:22), the rhetor and his audience are "in him who indicates. This proposed policy recalls the exhortation of 2:15 ("Do not
is true, in his Son Jesus Christ." love the world or the things in the world") and stands in contrast to the
enumeration of the peroratio reiterates the topic of the rev­ preceding verse where the Christian knows the true God
of the Son which is both past (1:2; 3:5, 8) and future false idols). Guarding (¢uAoaaw) against idols is the counterpart of God
(2:28; 3:2). The past revelation of the Son began the exordium (1:2) protecting (TTlPEW) the Christian (5:18). Guarding against idols is cru­
and closes the peroratio where it is now expressed with the synonymous cial in light of the eschatological expectation of the rhetor that he and
expression, the "coming" of the Son (cf. John 8:42). The topic of eternal the audience are living in the last days, an expectation based on the
life also reemerges in "He is the true God and eternal life." The writer presence of the secessionists as antichrists (2:18-19; 4:1-6). The seces­
began the peroratio with the calculation that his motivation for writing sionists have left the true understanding of God, an action equivalent to
was so that the audience may know that it has eternal life (5:13) - a idols and living in sin. The writer is providing an eschatologi­
motivation looking back to "God gave us eternal life, and this life is in cal constraint, commanding his audience not to join the secessionists in
his Son" (5:11-12)-and this topic is now reaffirmed. either their stance to God or in
In this final enumeration, the phrases "know him who is true," "in The reiteration of topics from throughout 1 John and the great effort
him who is true," and "true God" amplify the nature of God by rep­ expended in stylistic and amplification techniques indicates that 5:13-21
repetition reiterates three important topics: knowledge, is the peroratio of 1 John. This peroratio is constructed very closely to
"be in." These phrases especially reiterate 1: 8, where the truth the peroratio of a speech as described in the Rhetorica ad Alexandrum.
is not in those who deny they have sin; where truth does not exist The structure is as follows:
in the one claiming "J know God" while disobeying his commandments Calculation (v. 13)
(cf. 2:21); and 3:18-20 where the audience is exhorted to love in
The topic of the Son giving understanding is probably equivalent to First unit of enumeration (vv. 14-15)
the role of the anointing of the Holy Spirit, which provides knowledge of First proposal of policy (vv. 16-17)
the truth (2:20-21, 27).lt is the fulfillment of Jeremiah 31:33-34 (LXX Second unit of enumeration (vv. 18-20)
38:33), "They shall all know me from the least to the greatest." "The Second proposal of policy (v. 21
36. Cicero, Part. or. 15.54. 37. Brown, Epistles ofJohn, 640 n. 27.
296 Duane F. Watson "Keep Yourselves from Idols" 297

This arrangement indicates that the rhetor recognizes that he is writ­ 1 John, " ... it is a reinterpretation of the GJohn Prologue, done in
ing a piece to be read to a basically illiterate audience in a basically oral order to refute adversaries who are distorting the meaning of the GJohn
culture. The conclusion of 1 John is written to be heard and remembered Prologue."41 This link is especially visible in the wording "from the be­
as would a speech of that time. He began in 5:13 with a motivation-for­ ginning" and "word," "life," "seen," "light," "darkness," and "truth."
writing formula that would conclude a letter, but ended the letter with a The rhetor molds different elements of the prologue to bolster his own
rhetorical peroratio which incorporates the motivation-for-writing for­ ethos and the ethos of the Johannine tradition-bearers' proclamation.
mula as a calculation beginning a short series of enumerations and Whereas the "beginning" in the prologue is the beginning before cre­
proposals of policy prescribed for ending a speech. ation (1:1), the "beginning" in the exordium is the start of Jesus' public
ministry (1:1; 2:7, 24; 3:11; 2 John 5-6). Whereas the Prologue speaks
Oral-Scribal and Cultural Intertextures of "seeing" Christ's glory (1:14), the exordium speaks of "hearing, see­
ing, and touching" the revealed Word (1:1, 3). Whereas in the Prologue
Rhetorical analysis provides ready access to the repetitive-progressive the "we" beholding are the entire Johannine community as a whole, in
and open-middle-closing inner textures of the opening and closing of the exordium the "we" is the Johannine tradition-bearers. Whereas the
1 John and demonstrates their role as exordium and peroratio accord­ "word" in the Prologue is the preexistent Word, in the exordium it is
ing to rhetorical conventions; nevertheless, much more can be discovered the message preached by Jesus during his ministry and that message as
while investigating the intertexture. "Intertexture is a text's representa­ proclaimed by the Johannine tradition-bearers. Whereas in the paren­
tion of, reference to, and use of phenomena in the 'world' outside the thesis of the Prologue John the Baptist testifies to the light coming into
text being interpreted. In other words, the intertexture of a text is the the world (1:6-8), in the parenthesis of the exordium the Johannine
interaction of the language in the text with 'outside' material and physi­ school testifies to an eternal life revealed (1:2). These changes place the
cal 'objects,' historical events, texts, customs, values, roles, institutions, revelation of Jesus Christ and its interpretation within the control of the
and systems." 38 Johannine school, which testifies to Jesus through the testimony of the
In the analysis of the opening and closing of 1 John, I focus on Paraclete (John 15:26-27). The rhetor's desire to bolster his ethos and
oral-scribal and cultural intertextures and their interaction. Oral-scribal the ethos of his message is readily apparent in his modifications of the
intertexture involves a text's use of any other text outside itself, whether Prologue. 42
through recitation, recontextualization, reconfiguration, narrative am­
plification, or thematic elaboration. 39 Cultural intertexture is a text's The Role of the Prophetic Polemic against Idols
interaction with cultural knowledge known only to a particular people. It
appears in word and concept patterns, values, codes, systems, and myths. The ending of 1 John is baffling: "Little children, keep yourselves from
Within a text, cultural intertexture appears as references, allusions, and idols." Brown remarks, "These last words of 1 John present us with
echoes. 40 a final obscurity. The definite article implies that the writer was quite
clear about which idols he meant, but interpreters are in complete disar­
The Role of John I: 1-18 and Genesis 1-3 in I John I: 1-4 ray in reading his mind."43 Brown lists ten possibilities for the meaning
The exordium of 1 John and even all of 1 John 1 has an intertextual
link to the prologue of the gospel of John (1: 1-18) and ultimately Gen 41. Brown, Epistles of John, 178.
42. For a more detailed discussion of the rhetor's use of the prologue of the gospel of
1-3 upon which the latter is based. Brown says of the prologue of John, upon which this one is based, see Brown, Epistles of John, 176-87; William S. Kurz,
"Intertextual Permutations of the Genesis Word in the Johannine Prologues," in Early Christian
38. Robbins, Exploring, 40. For full discussion, see 40-70 and idem, Tapestry, 96-143. Interpretation of the Scriptures of Israel (ed. Craig A. Evans and James A. Sanders; JSNTSup
39. Robbins, Exploring, 40-58; idem, Tapestry, 97-108. 148; SSEJC 5; Sheffield: Sheffield Academic, 1997), 179-90.
40. Robbins, Exploring, 58-62; idem, Tapestry, 108-15. 43. Brown, Epistles of John, 627.
298 Duane F. Watson "Keep Yourselves from Idols" 299

of idols that have been proposed in the history of exegesis. These in­ tradition that castigate idols. 46 He is reconfiguring and recontextualizing
clude unreal objects of the senses (Platonic), images of pagan deities, this tradition as a way to vilify the secessionists and instruct his audi­
food dedicated to idols, compromise with paganism, mystery religions, ence. Let us look at this intertexture which is probably both oral-scribal
gnostic ideologies, Jewish worship in the temple, sins, anything taking (reliant on texts), and cultural (reliant upon Jewish tradition).
God's place, and secession from the community.44 Brown settles for the
"Senseless Idols"
latter. The Qumran psalmist considers those who left the community
to follow teachers of lies to be seeking God among idols (1QH 4:9­ In the exordium the rhetor strongly emphasizes that the word of life, eter­
11, 15) and those whose turn to idols of their hearts are to be cut off nallife, has been heard, seen, looked at, and touched with hands (1:1-2).
from the community (1QS 2:11-12, 16-17). The idolatry in 1 John is In Jewish and early Christian tradition idols are portrayed as the works
to pursue a theology contrary to the community and secede from the of craftsmen, "the works of the hands" (Exod 20:4; Lev 19:4; Deut
community to pursue that theology. By leaving the community the seces­ 4:28; 27:15; Pss 115:4; 135:15; Isa 2:8; 17:7-8; Jer 10:1-16; Mic 5:13;
sionists are not following the one true God and are under the power of Acts 7:41; Rev 9:20). Often these works of the hands, these idols, are
the evil one (5:18-20).45 I think that Brown is correct as far as he goes, mocked by the biblical writers for not having any senses allowing them
but the study of the intertexture builds a much more comprehensive to see, hear, smell, know, or speak (Deut 4:28; Pss 115:3-8; 135:15-18;
picture. Jer 10:5; Rev 9:20).
Rhetorical criticism teaches us to be aware that the exordium and per­ You have praised the gods of silver and gold, of bronze, iron, wood,
oratio of a work typically contain the same topics. What the exordium and stone, which do not see or hear or know.... (Dan 5:23)
introduces, the peroratio reiterates. This overlap is abundantly evident
in the discussion of the inner texture of the exordium and peroratio of You know that when you were pagans, you were enticed and led
1 John above. Rhetorically the exordium and peroratio of 1 John are astray to idols that could not speak. (1 Cor 12:2)
connected by the topic of life, eternal life. The word of life, eternal life, The rest of humankind, who were not killed by these plagues,
that was from the beginning has been revealed (1:1-2). That eternal life did not repent of the works of their hands or give up worship­
is now the possession of those who confess the name of the Son of God ing demons and idols of gold and silver and bronze and stone and
(5:13) who is the true God and eternal life (5:20). wood, which cannot see or hear or walk. (Rev 9:20)
Socio-rhetorical interpretation has also made us aware of the impor­
tance of the inner texture of the opening-middle-closing of a unit or entire In the exordium of 1 John the eternal life was not made with hands,
work. When combined with an awareness of the cultural intertexture, but revealed. As life revealed, it could be heard and seen and touched
new insights for the opening and closing of 1 John emerge that rhetorical and be in fellowship. The revealed life was touched with hands and, by
criticism and more traditional exegesis have missed. Cultural intertexture implication, was not made by them. It could especially be heard and,
indicates that there is much more overlap between the exordium and per­ by implication, could speakY The address of Moses to his people in
oratio of 1 John than has previously been discovered. In fact, cultural Deuteronomy regarding God's revelation to them includes this contrast
intertexture shows that the topics of eternal life and idolatry are inter­ between the "senseless" idols who cause God's curse and the God who
connected. My contention is that the rhetor is relying on references to "speaks" and rescues them:
cultural patterns and allusions to texts of the Old Testament and Jewish
46. For initial insights on this connection, see Julian Hills, "Little Children, Keep Yourselves
from Idols: 1 John 5:21 Reconsidered," CBQ 51 (1989): 285-310. However, actual idolatry
is not in view as he claims.
44. Ibid., 627-28. 47. A corollary is that, since the evil one has the power to touch the lives of those who are
45. Ibid., 629. not Christian (5:18), he is real and not like an idol.
300 Duane F. Watson

There you will serve other gods made by human hands, objects of
,
~
"Keep YoursellJes from Idols"

You know that when you were pagans, you were enticed and led
301

wood and stone that neither see, nor hear, nor eat, nor astray to idols that could not speak. Therefore I want you to under­
Has any people ever heard the voice of a god speaking out ot a stand that no one speaking by the Spirit of God ever says "Let Jesus
fire, as you have heard, and lived? .. From heaven he made you be cursed!" and no one can say "Jesus is Lord" except by the
voice to discipline you. On earth he showed you his great Spirit. (1 Cor 12:2-3).
you heard his words coming out of the fire. (Deut 4:28, Here the polemic of the
to confess Jesus

"Breathless Idols" "Senseless Idolators"

Another aspect of the prophetic polemic against idols is the juxtaposition may also be strong insinuatio here in 1 John as well, for to create
of the living God with idols that do not have breath in and worship idols is to be senseless like them.

Their idols are silver and gold, the work of human hands. They
nations are silver and gold, the work of human
have mouths, but do not speak; eyes, but do not see. Thev have
have mouths, but they do not speak; they have eyes,
ears, but do not hear; noses, but do not
but they do not see; they have ears, but they do not hear, and there
but do not feel; feet, but do not
is no breath in their mouths. Those who make them and all who thoughts. Those who make them are like them; so are all who trust
trust them shall become like them. (Ps 135:15-18). in them. (Ps 115:3-8; see 135:15-18)
But the Lord is the true God; he is the living God and the everlasting
God established the world by wisdom and understanding, and those who
King.... Everyone is stupid and without knowledge;
follow idols are "stupid and without knowledge" (Jer 10:2-14).
all put to shame by their idols; for their images are
"To keep yourselves from idols" is to adhere to the declaration of the
IS no In
eternal life that was revealed and was heard, revealed, and touched. It
is not to go after another word, one that is not based on revealed
In 1 John the revealed word to which the Johannine tradition-bearers
the doctrine of the secessionists - which is idolatry. Those who
testify is a "word of life" revealed, "eternal life" (1:1-2). They testify
idols, like the secessionists, do not speak, see, hear, smell, feel with their
that God gave eternal life in his Son, and to have the Son is to have life
hands, walk, or have sound thoughts, for they are like the idols that
(5:11-13,20).
made. The tradition-bearers of the Johannine community are the
opposite. They are following the revealed eternal life that spoke, and
"Confessionless Idolators" they are able to hear, see with their eyes, touch with their hands, and
In 1 John 2:20-28 the rhetor explains that the faithful are anointed by testify to it.
Holy Spirit and as such know the truth and confess the Son (vv. 20­
21, 27). If they let the revealed word that they heard from the beginning Hopefully this study of the opening and closing of 1
abide in them, they will have eternal life (vv. 24-25; d. 5:18-21). The in some small way the rich insight that socio-rhetorical analysis provides
revealed word brings eternal life. Abiding in the witness to the word interpretation. The study of inner texture demonstrates that while the
of life prevents the secessionists from teaching them lies, lies that pre­ closing of 1 John do not conform to epistolary conventions,
vent proper confession of Jesus as Christ and deny them eternal life. A do function as the exordium and peroratio of a speech or work in­
fascinating parallel is found in tended to be read. The exordium elicits good will, strengthens the rhetor's
302 Duane F. Watson

ethos, and introduces topics to be developed. The peroratio reiterates as

well as develops these topics. What is more, the peroratio is constructed
along the lines described by the Rhetorica ad Alexandrum, a pattern
previously unrecognized. The study of the oral-scribal intertexture dem­
onstrates that the opening of 1 John is a reconfiguration of the prologue
of the gospel of John aimed at shifting the authority for the testimony of
the word of life to the Johannine tradition-bearers. Cultural intertexture
shows that the closing verse of 1 John is an integral part of the letter, and
the opening and closing are reconfigurations and recontextualizations
of the prophetic polemic against idolatry. This approach functions to
bolster the audience's faithfulness to received tradition and vilify the
secessionists' alternative proclamation.