Authorial Intent in John's Use of Literary Devices
The Apostle John, in his writings, frequently employed literary devices to convey his theological message, reflecting a deliberate authorial intent rather than a simple, unadorned style. His use of language often goes beyond mere factual reporting, incorporating stylistic choices that enhance the depth and impact of his communication.
One notable aspect of John's authorial intent is his self-identification as an eyewitness to the events he describes. In 1 John, the author emphasizes having "seen, heard, and handled" Jesus, establishing his authority and the veracity of his message [2]. This assertion of direct experience serves to ground his theological claims in historical reality. The structure of 1 John itself demonstrates careful composition, with a sentence begun in 1 John 1:1 being interrupted by a parenthetical statement in 1 John 1:2 before resuming in 1 John 1:3, indicating a thoughtful arrangement of ideas [2].
John's writings also reveal an awareness of the medium of communication and its limitations. In 3 John, he states, "I had many things to write, but I do not desire to write by means of pen and ink" [1]. This sentiment is echoed in 2 John, where he mentions "paper and ink" [6]. This suggests that John sometimes preferred personal interaction over written correspondence for certain matters, implying that the nuances of face-to-face communication could convey what written words might miss [5, 6]. The "pen and ink" or "ink and reed" refer to the common writing tools of antiquity, highlighting his practical consideration of the writing process [5].
Beyond these structural and practical considerations, John's literary style includes vivid imagery and symbolic language. In Revelation, for instance, John describes a figure with "seven stars" in his right hand and a "sword" going out of his mouth [4]. The "seven stars" are interpreted as a "crown of glory" or "royal diadem," signifying Christ's possession and upholding of them. The "sword" from the mouth symbolizes the omnipotent power of Christ's word in executing his will and punishing sinners, representing the "sword of His Spirit" [4]. This use of symbolic imagery is not accidental but a deliberate choice to convey profound theological truths through evocative pictures.
The careful selection of words and phrases is also characteristic of John's writing. John Chrysostom, in his homilies, notes that while some words are used accidentally, many are characteristic of a writer's style and thought [3]. This observation applies to John's epistles, where specific "style-words and thought-words" contribute to the overall message [3]. This deliberate choice of vocabulary suggests an authorial intent to communicate with precision and impact.
The Apostle Paul, a contemporary of John, also articulated a conscious approach to his preaching and writing, stating that his "speech, and my preaching... was not with enticing words of man's wisdom" [7]. While John's style differs from Paul's, both demonstrate an intentionality in their communication, choosing methods that they believed best served their divine message. John's use of literary devices, therefore, is not merely ornamental but integral to his purpose of conveying the truth about Christ and fostering fellowship among believers [2].
Sources
- III John “III John 1:13 (LITV) — I had many things to write, but I do not desire to write by means of pen and ink.”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1 (introduction): THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (Jo1 1:1-10) Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1. That which was-”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: regard to which there is any considerable difference of usage; yet so many words are used by every writer accidentally, as it were, and not because they are characteristic, that much allowance is to be made. Still, the investigation seems to me to afford a sufficient basis for some probable conclusions. The Epistle contains both style-words and thought-words, characteristic alike of St. Luke and St. Paul, sometimes of one, sometimes of the other, sometimes of both; and these must be taken into account in any theory of the authorship. But they are no”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1:16: he had--Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [ALFORD]. in . . . right hand seven stars-- (Rev 1:20; Rev 2:1; Rev 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so Isa 62:3. He is their Possessor and Upholder. out of . . . mouth went--Greek, "going forth"; not wielded in the hand. His WORD is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather ”
- 3 John (Protestant academic) “Tyndale House on 3 John 1:13: 1:13-15 As in 2 John, the conclusion of 3 John shows John’s desire to make a personal visit and see to the instructions of this letter. 1:13 pen and ink (literally ink and reed): In antiquity, writing was typically done with a stylus shaped from a reed and black carbon ink (see also 2 Jn 1:12).”
- 3 John (Methodist/Wesleyan) “Adam Clarke on 3 John 1:13: I had many things to write - That is, I have many things that I might write; but having the hope of seeing thee shortly, I will not commit them to paper. Ink and pen are here mentioned; paper and ink in the preceding epistle.”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 2:4: And my speech, and my preaching,.... As he determined, so he acted. As the subject matter of his ministry was not any of the liberal arts and sciences, or the philosophy and dry morality of the Gentiles, but salvation by a crucified Christ; so his style, his diction, his language used in preaching, was not with enticing words of man's wisdom; with technical words, words of art, contrived by human wisdom to captivate the affections; and with bare probable arguments only, a show of reason to persuade the mind to an assent, when nothing solid and substantial is a”