1 John 3:1-7, 16-24 Biblical Commentary
THE CONTEXT:
This is a pastoral letter to churches in conflict--written to address the conflict and to prevent its spread. A number of scholars think of this as a sermon in written form. The problems in the churches were caused by false teachers who had left the church (2:19). These false teachers denied the Incarnation and the deity of Jesus and claimed not to be sinners. They may have been precursors of the Gnostic heretics who plagued the second century church. These false teachers remained influential. The danger was that they would persuade neophyte believers to accept their heretical teachings. The following verse from chapter two speaks of two things that lead into chapter three:
"If you know that (Christ) is righteous, you know that everyone who practices righteousness
is born of him" (1 Jn. 2:29).
1 JOHN 3:1-3. WE ARE CHILDREN OF GOD
1Behold, how great a love the Father has bestowed on us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him. 2Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3Everyone who has this hope set on him purifies himself, even as he is pure.
"Behold, how great a love the Father has bestowed on us, that we should be called children of God!" (v. 1a). God has adopted us into God's family as God's sons and daughters. Jesus Christ was God's natural son, but God treated Israel as his son (Exodus 4:22; 2 Samuel 7:14; Psalm 2:7; Romans 9:4)--and treats Christians as his children.
We Christians are God's adopted children. While "adopted" might seem to suggest a second-rate status, that is not so when God is the adoptive Father. I especially like the story of the mother of two children--one natural born and the other adopted. When someone asked, "Which child is adopted?" the mother gazed for a moment into the distance and then answered, "I can't remember."
For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, 'Abba! Father. 'The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs; heirs of God, and joint heirs with Christ" (Romans 8:14-17).
John speaks with wonder at the amazing privilege that the Father has bestowed on us. Try to recover that sense of wonder. Think about what it would be like to be adopted by the king of a mighty nation--or the president of a mighty country--or one of the wealthiest families in town. That sort of adoption doesn't always work out well, because the adopted son or daughter sometimes gets lost in the shuffle.
But we who have been adopted into God's family won't get lost in the shuffle. God loves us more than any earthly father loves his child. We have his ear every moment of every day. Just think about the wonder of that.
"For this cause the world doesn't know us, because it didn't know him" (v. 1b). The children of this world and the children of God are quite different--so different that the children of the world can't quite understand what makes the children of God tick--can't appreciate the qualities that make the children of God different. The two groups have a different view of the world, and that difference shapes their value systems in different ways.
The reason that the children of this world can't understand or appreciate the children of God is that the children of this world don't know Christ. They haven't experienced the rebirth that Christ makes possible (John 3:16). They are standing with both feet firmly planted in the kingdom of this world instead of (like the children of God) having one foot planted in the kingdom of this world and the other foot planted in the kingdom of God.
"Beloved, now we are children of God, and it is not yet revealed what we will be" (v. 2a). John draws a line between the present and the future. We are already children of God--have already been adopted into God's family--already have a seat at God's table.
But we are surprised to hear him say that "it is not yet revealed what we will be." Hasn't Christ given us a glimpse into our future state! Of course, John has not yet written the book of Revelation, so it seems likely that he has not yet seen the visions of the heavenly kingdom that he reveals there.
But we have much yet to learn. Even the apostles know only in part (1 Corinthians 13:9).
But, as Paul says (quoting Isaiah 64:4), "Things which an eye didn't see, and an ear didn't hear, which didn't enter into the heart of man, these God has prepared for those who love him" (1 Corinthians 2:9). We hardly know all that awaits us, but we can be assured that God has prepared things beyond anything that we have hoped or desired:
"But we know that, when he is revealed, we will be like him; for we will see him just as he is" (v. 2b). I quoted 1 Corinthians 13:9 in the comments on verse 2a. Now listen to the next verse:
"But when that which is complete has come, then that which is partial will be done away with" (1 Corinthians 13:10).
John assures us that when Christ comes again, "we will be like him." We will put on the new man--thenew woman--"who in the likeness of God has been created in righteousness and holiness of truth" (Ephesians 4:24). We will see this, not dimly as in a mirror, but face to face (1 Corinthians 13:12).
"Everyone who has this hope set on him purifies himself, even as he is pure" (v. 3). "On him" means "on Christ."
Those who have fixed their hope on Christ will purify themselves so that they might become like him. While on our earthly journey, this will be only a partial transformation, but Christ will complete the purification process when he comes again. But even if our preparation for his coming can be only partial, we owe it to Christ--and to ourselves--to prepare ourselves as completely as possible for entry into the heavenly regions.
1 JOHN 3:4-6. SIN IS LAWLESSNESS
4 Everyone who sins also commits lawlessness. Sin is lawlessness. 5 You know that he was revealed to take away our sins, and in him is no sin. 6 Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him.
"Everyone who sins (literally "commits sin") also commits lawlessness. Sin is lawlessness" (v. 4). As noted in The Context above, John said, "If you know that (Christ) is righteous, you know that everyone who practices righteousness is born of (Christ)" (2:29). Now John states the other side--"Everyone who sins also commits lawlessness. Sin is lawlessness."
To appreciate the significance of that statement, we need to remember that faithful adherence to Jewish law was one of the most significant marks of the Jews. To equate sin with lawlessness is to state unequivocally that sin is incompatible with faith.
The word for "sins" or "commits sin" is present tense, which in the Greek means "sins or commits sin regularly or deliberately." John isn't saying that occasional or inadvertent sin makes one lawless. After all, we all sin (Romans 3:23). Paul also says:
"For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do.
But if what I don't desire, that I do...." (Romans 15-16).
We have all experienced that, haven't we. We would like to do what is right, but we find ourselves doing what is wrong. None of us is perfect--and none of us will be perfect while on this earth.
But John is saying that the person who deliberately lives a sinful lifestyle is lawless. Ongoing sin or intentional disregard of God's will makes one lawless.
"You know that he was revealed to take away our sins, and in him is no sin" (v. 5). Christ was sinless, and came to take away our sins so that we too might be sinless.
"Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him" (v. 6). Once again, the words "sin" and "sins" are present tense, indicating continual or deliberate sin rather than occasional or inadvertent sin.
That doesn't mean that occasional or inadvertent sin is unimportant. Every sin imparts a spiritual blemish that makes us unfit to abide in the presence of God's holiness. However, as noted in verse 5 above, Christ came to take away our sins--to cleanse us from sin--to make us holy and fit for God's kingdom. John is saying that sin and holiness are incompatible. Christ came to restore our holiness, and we need to try live righteously--to maintain that holiness.
1 JOHN 3:7. LET NO ONE LEAD YOU ASTRAY
7 Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
"Little children, let no one lead you astray" (v. 7a). John's concern is that these new Christians might come under the sway of the false teachers and be led astray. A fast-talker can often persuade a neophyte that up is really down and wrong is really right.
Truth is important. Jesus said, "The truth will make you free" (John 8:32). The opposite is also true. Living according to untrue principles can rob people of their freedom.
False teachers are a problem for every age. Our culture today is highly secular. It calls us to tolerate every kind of behavior and every kind of belief. It excuses every kind of misbehavior. It tells us that there are no absolutes--that people should be able to follow their own star and do whatever they think is right for them.
The problem is discerning false teachers from those who would lead rightly. We need to be open to new ways of expressing the old truths--and to people who disagree with us. However, we also need to discern false teachers in our midst, lest we (and others) be led astray.
"He who does righteousness is righteous, even as he is righteous" (v. 7b). Apparently the false teachers have taught that doing what is right is unnecessary--a sentiment that is alive and well in our world today.
But John takes the other side. To be righteous and worthy of fellowship with Christ, we need to practice righteousness--not just give it lip service.
1 John 3:16-24 - THE CONTEXT: This is a pastoral letter to churches in conflict--written to address the conflict and to prevent its spread. A number of scholars think of this as a sermon in written form. The problems in the churches were caused by false teachers who had left the church (2:19). These false teachers were haughty and unloving. They denied the Incarnation and the deity of Jesus and claimed not to be sinners. They may have been precursors of the Gnostic heretics who plagued the second century church. These false teachers remained influential. The danger was that they would persuade neophyte believers to accept their heretical teachings. In the first part of this chapter, John has called these fledgling believers to a high calling, telling them that they are children of God (3:1-3)--called to be righteous, not sinful (3:4-6)--and telling them not to allow anyone to lead them astray (3:7a). He drew a sharp distinction between those who are righteous and those who are sinful, saying, "He who sins is of the devil" (3:7b-8)--and "Whoever is born of God doesn't commit sin" (3:9). The "sin" verbs are present tense, which in the Greek indicates a continuing action. John isn't saying that believers never sin, but that they don't sin deliberately and continuously.
1 JOHN 3:16-18. BY THIS WE KNOW LOVE
16 By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 17But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? 18My little children, let's not love in word only, neither with the tongue only, but in deed and truth.
"By this we know love, (Greek: agape) because he laid down his life for us" (v. 16a). We use the word love in different ways. When a young man says, "I love you," we can't be certain what he means apart from his actions. He might mean, "I am truly devoted to you, and can't imagine life without you"--but he might simply mean, "I want your body." We also use the word love in odd ways, such as "I love your dress." The Greeks had four words for love that distinguished among the various affections that we call love in the English language.
The two words for love used in the New Testament are philos and agape.
In some cases, the love that one person has for another is a blend of two or more kinds of love. The love that a young man has for a woman almost certainly involves eros, but hopefully it will involve philos and agape as well.
The character of love can change over time. A professor in his 50s told us that he loved his wife more than when they were first married. He also said that the character of their love had changed over the years. While he didn't explain further, I took that to mean that eros had dominated their love in the beginning, and agape had become more important over the years.
The word for love used in this verse is agape--the kind of love that is concerned for the welfare of the beloved. John says that we can know the meaning of agape love by seeing it acted out in the person of Jesus Christ--in particular in his death on the cross on our behalf.
Jesus said as much in his Good Shepherd discourse--"I am the good shepherd. The good shepherd lays down his life for the sheep" (John 10:11). He contrasted the actions of the good shepherd with the actions of a hireling. In the face of danger, a hireling would flee, because he would care nothing about the sheep, but the good shepherd would "lay down (his) life for the sheep" (John 10:13, 15), which is in fact what Jesus did.
"And we ought to lay down our lives for the brothers" (v. 16b). Again, in Jesus' Good Shepherd discourse, he said,
"This is my commandment, that you love one another, even as I have loved you. Greater love has no one than this, that someone lay down his life for his friends" (John 15:12-13).
We occasionally see examples of this kind of sacrificial love. William Manchester, best known for his biographies of J.F.K. and Churchill, was once a Marine. During World War II, he was wounded at Okinawa--a "million dollar wound," serious enough to keep him out of combat but not serious enough to kill him. As his buddies continued to fight and die, Manchester found himself in the rear--in a hospital--safe. He couldn't take it. He slipped out of the hospital, and made his way to Sugar Loaf Hill--wounds and all--made his way back to his friends--back to almost certain death.
It took him half a lifetime to understand why he had done that. When he finally figured it out, he wrote about it in his book Goodbye Darkness. He said that he was acting in love for men who were like family--closer than anyone before or since--some of whom had saved his life. He couldn't let them down. They had saved him, and he had to try to save them.
Both Jesus and John say that Christians need to have that kind of love for one another.
We must be careful not to misunderstand this call to sacrificial love. It is not a call to purposeless sacrifice. If a ride to the doctor's office is all that is needed, then that is all that agape love requires of us.
"But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love (agape) of God remain in him?" (v. 17). This verse gives us additional insight into the meaning of verse 16. John equates love with giving material help to a brother or sister in need. How can we claim to love our brother or sister with agape love while having no compassion for their obvious need for food, clothing, shelter, medical care, etc., etc., etc.? That, of course, would apply only if we have the means to help--but most of us have some means.
This raises the question of whether our faith requires us to give money to panhandlers who station themselves at stop signs and the entrances of shopping centers. The issue is whether our monetary contributions help such people--or simply encourage dysfunctionality. Are we being benefactors or enablers?
I will admit to a good deal of skepticism about stop sign beggars. I prefer to use my resources to help organizations, such as Samaritan's Purse or Help House, that help people in extremis. I am happy to help people whom I know personally so that I can assess their situation. I am willing to give food to almost anyone who asks. I also consider it in keeping with the spirit of this verse to give larger-than-required tips to people who are working at low-paying jobs. I will not, however, give money to strangers. I believe that to do so--in most cases--simply encourages dysfunctional behavior.
"My little children, let's not love in word only, neither with the tongue only, but in deed and truth" (v. 18). James says as much in his treatise on faith-and-works:
"If a brother or sister is naked and in lack of daily food, and one of you tells them, 'Go in peace, be warmed and filled;' and yet you didn't give them the things the body needs,
what good is it? Even so faith, if it has no works, is dead in itself" (James 2:15-17).
While James is talking about faith rather than agape love, the principle holds. Both faith and love require action to help those in need.
1 JOHN 3:19-22. LOVE IN DEED AND TRUTH
19 And by this we know that we are of the truth, and persuade our hearts before him, 20 because if our heart condemns us, God is greater than our heart, and knows all things. 21Beloved, if our hearts don't condemn us, we have boldness toward God; 22 and whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight.
"And by this we know (future tense--we will know) that we are of the truth" (v. 19a). When the crisis comes--when the chips are down--how will we know that "we are of the truth"--that we belong to God. We can use the principle established in verse 18, which requires expressing love in deed as well as in word.
This is also how these fledgling believers can evaluate the false teachers. Do the false teachers love their brothers and sisters or hate them? Those who hate their brothers and sisters are "in the darkness, and (are walking) in the darkness." They are the blind leading the blind (2:9-11). Those who love their brothers and sisters "have passed out of death into life," but those who don't remain in death (3:14).
"and persuade our hearts before him" (v. 19b). If we love one another in deed as well as in word, then our hearts can be at rest in the presence of God--because we will know "that we are of the truth" (v. 19a).
"because if our heart condemns us, God is greater than our heart, and knows all things" (v. 20). And even if we feel guilty, God is greater than us, "and knows all things." God knows that we aren't perfect, but he knows whether our heart is with him or against him. He knows whether or not we are in his camp.
Note that the word "heart" is singular in this and the next verses, so John might intend these comments to apply to the church rather than to the individual.
"Beloved, if our hearts don't condemn us, we have boldness toward God" (v. 21). If our heart condemns us (v. 20), we can find solace in God's greater knowledge and grace. But if our heart doesn't condemn us, we can approach God with boldness--with confidence.
"and whatever we ask, we receive from him" (v. 22a). This notion is found elsewhere, especially in Jesus' teachings (Matthew 7:7-8; John 16:23). Jesus said, "Whatever you ask in my name, that will I do" (John 14:14). To pray in Jesus' name involves assuming the role of emissaries, using Jesus' authority to carry out his will. To pray in Jesus' name, then, requires that we first try to understand Jesus' mind so that our prayers represent his will. To pray in Jesus' name is to bring our prayers into accord with the character of Jesus.
Later, John will add another qualification, "This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us" (1 John 5:14). That is a significant qualification, because:
The problem, of course, is that we have asked and not received--at least not as asked. However, if God were to grant the request of every saintly person, no one would ever die--or even need medical care. We would be stacked up like cordwood, and there would be no space for succeeding generations.
Many years ago, someone gave me a copy of Merlin Carothers' little book, Prison to Praise--and it changed my thinking about answered prayer. The book is short and autobiographal, so it is easy to read. Carothers had a bad start in life--got in with the wrong people and ended up in prison. But then he discovered a verse that changed his life: "In everything give thanks, for this is the will of God in Christ Jesus toward you" (1 Thessalonians 5:18). Carothers decided to try it--to give thanks when things went well and when they didn't--when he received what he asked for and when he didn't. That turned out to be the key that opened the door to his amazing life. The book is still available on Amazon, and I commend it to you.
"because we keep his commandments and do the things that are pleasing in his sight" (v. 22b). This adds another qualification. We will receive that which we ask if we keep God's commandments and do that which is pleasing in his sight. This too is a significant qualification. Who always keeps God's commandments? Who is always pleasing in God's sight?
1 JOHN 3:23-24. THIS IS HIS COMMANDMENT
23 This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 24 He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.
"This is (God's) commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as (Jesus) commanded" (v. 23). Do "his" and "he" refer to God the Father or God the Son? "His" in the first part of this verse clearly refers to God the Father, because the middle part of the verse refers to the Father's Son. Also, the antecedent for the pronoun is found in verse 21, where it is God.
However, I believe that "as he commanded" at the end of this verse refers to Jesus' commandment as found in the Gospel of John:
"A new commandment I give to you, that you love one another, just like I have loved you;
that you also love one another. By this everyone will know that you are my disciples,
if you have love for one another" (John 13:34-35).
This verse (v. 23) appears to include two commandments (believe in Jesus AND love one another), but there is a sense in which they are intrinsically linked:
This verse brings to light two of the sins of the false teachers. First, they didn't believe in the Son--that the Son was God incarnate, God in the flesh. Second, they were haughty, and tended not to love anyone except themselves.
"He who keeps his commandments remains (Greek: meno) in him, and he in him" (v. 24a). Again, the question is whether "his" and "him" in the first part of this verse refer to God the Father or God the Son. We can't say with certainty, but I think it is God the Son. "He who keeps (Jesus') commandments remains in (Jesus) and (Jesus) in him." But it makes little difference, because Father and Son are two expressions of the same deity. Also, Jesus said, "He who has seen me has seen the Father" (John 14:9).
The Greek word meno can be translated "remain" or "abide"--and means dwelling in a particular place--remaining there--abiding there. It suggests the kind of peace and stability that we associate with being at home--among family and trusted friends. When used of relationships, as it is here, meno suggests steadfast relationship--heart and soul unity.
"By this we know that he remains in us, by the Spirit which he gave us" (v. 24b). Again, "he" is ambiguous and could refer to God the Father or God the Son. Again, it makes little difference, because they are different expressions of the same deity.
John's point here is to give these believers grounds for assurance that they are in good standing with the Father and the Son. They can know that they are in good standing "by the Spirit which he gave us."
Shortly before his death, Jesus told his disciples:
"If you love me, keep my commandments. I will pray to the Father, and he will give you another Counselor (Greek: parakletos), that he may be with you forever, the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you" (John 14:15-17).
A test that these fledgling believers can apply to confirm their good standing is found in Paul's letter to the Galatians--the passage dealing with the fruits of the Spirit. Paul contrasts the fruits of the flesh--"adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envyings, murders, drunkenness, orgies, and things like these"--with the fruit of the Spirit--"love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control" (5:19-23).
No one manifests the fruit of the Spirit perfectly, but there is such a stark contrast between the fruits of the flesh and the Spirit that these believers can easily determine if they are on the side of "adultery, sexual immorality, uncleanness, etc." or on the side of "love, joy, peace, etc." Unless they are far off the mark, the presence of the Spirit that God gave them can reassure them.
BLB: 1 John 3:1-7, 16-24 - The Love of God and the Life of Love
A. The destiny of our relationship with God.
1. (1 John 3:1) The glory of God's love.
Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him.
a. Behold what manner of love the Father has bestowed on us, that we should be called children of God! Having just mentioned being born of Him, John speaks in amazement about this manner of love that makes us children of God. He wants us to behold it- that is, look at it and study it intently. i. It is of great benefit to the Christian to take a good, intense look at the love of God bestowed on us. ii. Bestowed on us speaks many things. First, it speaks of the measure of God's love to us; it could more literally be translated lavished on us. Second, it speaks of the manner of God's giving of love; bestowed has the idea of a one-sided giving, instead of a return for something earned. iii. What is it that makes us slow to believe the love of God? Sometimes it is pride, which demands to prove itself worthy of the love of God before it will receive it. Sometimes it is unbelief, which cannot trust the love of God when it sees the hurt and pain of life. And sometimes it just takes time for a person to come to a fuller understanding of the greatness of God's love. iv. Behold means that God wants to see this and He is not ashamed to show it to us. "'There,' he says, 'you poor people that love me you sick people, you unknown, obscure people, without any talent, I have published it before heaven and earth, and made the angels know it, that you are my children, and I am not ashamed of you. I glory in the fact that I have taken you for my sons and daughters.'" (Spurgeon)
b. That we should be called children of God: The greatness of this love is shown in that by it, we are called children of God. As God looked down on lost humanity, He might have merely had a charitable compassion, a pity on our plight, both in this life and in eternity. With a mere pity, He might have set forth a plan of salvation where man could be saved from hell. But God went far beyond that, to call us the children of God. i. Who calls us the children of God?
- The Father does ("I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty," 2 Corinthians 6:18)
- The Son does (He is not ashamed to call them brethren, Hebrews 2:11)
- The Spirit does (The Spirit Himself bears witness with our spirit that we are children of God, Romans 8:16)
ii. There is a sense in which this is a totally "unnecessary" blessing that God gives in the course of salvation, and a demonstration of His true and deep love for us. We can picture someone helping or saving someone, but not going so far as to make them a part of the family- but this is what God has done for us. iii. In this, we gain something in Jesus Christ greater than Adam ever possessed. We never once read of Adam being called one of the children of God in the sense John means here. He was never adopted as a son of God in the way believers are. We err when we think of redemption as merely a restoration of what was lost with Adam; we are granted more in Jesus than Adam ever had. iv. If we are truly children of God, then it should show in our likeness to our Father, and in our love for our "siblings." v. It is important to understand what it means to be the children of God, and that everyone is not a child of God in the sense John meant it here. God's love is expressed to all in the giving of Jesus for the sins of the world (John 3:16), but this does not make all of humanity the children of God in the sense John means it here. Here he speaks of those who have received the love of Jesus in a life of fellowship and trust with Him; But as many as received Him, to them He gave the right to become children of God, to those who believe in His name. (John 1:12)
c. Therefore the world does not know us: Because of our unique parentage from God, we are strangers to this world (or should be).
i. This shows the great danger of a Christianity that works so hard to show the world just how much like the world they can be; we can not be surprised or offended to find out that the world does not know us.
d. Because it did not know Him: Ultimately, we should expect the world to treat us as it treated Him- rejecting Jesus and crucifying Jesus. While it is true that Jesus loved sinners and they, recognizing that love, flocked to Him, we must also remember that it was the world that cried out crucify Him!
2. (1 John 3:2) The destiny of God's children.
Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.
a. Now we are children of God. Our present standing is plain. We can know, and have an assurance, that we are indeed among the children of God. Romans 8:16 tells us, The Spirit Himself bears witness with our spirit that we are children of God. If you are a child of God, you have an inward assurance of this.
b. It has not yet been revealed what we shall be: Though our present standing is plain, our future destiny is clouded. We don't know in the kind of detail we would like to know what we will become in the world beyond. In this sense, we can't even imagine what we will be like in glory. i. "What we are does not now appear to the world; what we shall be does not yet appear to us." (Stott) ii. "If I may use such an expression, this is not the time for the manifestation of a Christian's glory. Eternity is to be the period for the Christian's full development, and for the sinless display of his God-given glory. Here, he must expect to be unknown; it is in the hereafter that he is to be discovered as a son of the great King." (Spurgeon)
c. We know that when He is revealed, we shall be like Him, for we shall see Him as He is: We are not left completely in the dark about our future state. When Jesus is revealed to us, either by His coming for us or our coming to Him, we shall be like Him. i. The Bible speaks of God's great plan for our lives like this: For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. (Romans 8:29) God's ultimate goal in our lives is to make us like Jesus, and here, John speaks of the fulfillment of that purpose. ii. This does not mean that we cease to be ourselves, full of the distinct personality and character God has given us. Heaven will not be like the Nirvana of Eastern mysticism, where all personality is dissolved into God like a drop into the ocean. We will still be ourselves, but our character and nature will be perfected into the image of Jesus' perfection. We will not be "clones" of Jesus in heaven! iii. The Christian should long to be like Jesus, yet remember that God will never force a person to be like Jesus if they don't want to. And that is what hell is for: people who don't want to be like Jesus. The sobering, eternal truth is this: God gives man what he really wants. If you really want to be like Jesus, it will show in your life now, and it will be a fact in eternity. If you don't really want to be like Jesus, it will also show in your life now, and it will also be a fact in eternity. iv. We shall be like Him: This reminds us that even though we grow into the image of Jesus now, we still have a long way to go. None of us will be finished until we see Jesus, and only then truly we shall be like Him.
d. We shall see Him as He is: Perhaps this is the greatest glory of heaven: not to be personally glorified, but to be in the unhindered, unrestricted, presence of our Lord. i. Paul said of our present walk, For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Corinthians 13:12). Today, when we look in a good mirror, the image is clear. But in the ancient world, mirrors were made out of polished metal, and the image was always unclear and somewhat distorted. We see Jesus now only in a dim, unclear way, but one day we will see Him with perfect clarity. ii. Heaven is precious to us for many reasons. We long to be with loved ones who have passed before us and whom we miss so dearly. We long to be with the great men and women of God who have passed before us in centuries past. We want to walk the streets of gold, see the pearly gates, and see the angels round the throne of God worshipping Him day and night. However, none of those things, precious as they are, make heaven really "heaven." What makes heaven heaven is the unhindered, unrestricted, presence of our Lord, and to see Him as He is will be the greatest experience of your eternal existence. iii. What will we see when we see Jesus? Revelation 1:13-16 describes a vision of Jesus in heaven: He was dressed in a long robe with a golden [breastplate]; His head and His hair were white as snow-white wool, His eyes blazed like fire, and His feet shone as the finest bronze glows in the furnace. His voice had the sound of a great waterfall, and I saw that in His right hand He held seven stars. A sharp two-edged sword came out of His mouth, and His face was ablaze like the sun at its height. (J.B. Phillips translation) This isn't the same Jesus who walked this earth, looking like a normal man. iv. At the same time, we know that in heaven, Jesus will still bear the scars of His suffering on this earth. After Jesus rose from the dead in His glorified body, His body uniquely retained the nail prints in His hands and the scar on his side (John 20:24-29). In Zechariah 12:10, Jesus speaks prophetically of the day when the Jewish people, turned to Him, see Him in glory: then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. Zechariah 13:6 continues the thought: And one will say to him, "What are these wounds between your arms?" Then he will answer, "Those with which I was wounded in the house of my friends."
e. We shall be like Him, for we shall see Him as He is: John made the connection between seeingHim as He is and our transformation to be like Jesus. We can say that the same principle is at work right now. To the extent that you see Jesus as He is, to that same extent, you are like Him in your life. i. We can say that this happens by reflection. "When a man looks into a bright mirror, it makes him also bright, for it throws its own light upon his face; and, in a much more wonderful fashion, when we look at Christ, who is all brightness, he throws some of his brightness upon us." (Spurgeon)
3. (1 John 3:3) Knowing our destiny purifies our lives right now.
And everyone who has this hope in Him purifies himself, just as He is pure.
a. Everyone who has this hope in Him purifies himself: Knowing our eternal destiny, and living in this hope will purify our lives. When we know our end is to be more like Jesus, it makes us want to be more like Jesus right now. i. Having the anticipation of being with Jesus, of the soon coming of Jesus Christ, can have a marvelous purifying effect in our lives. It makes us want to be ready, to be serving Him now, to be pleasing Him now.
b. This hope in Him: Ultimately, our hope is not in heaven or in our own glory in heaven. Our hope is in Him. We must never set our hope on other things; not on a relationship, on success, on mutual fund, on your health, on your possessions, or simply just on our self. Our only real hope is in Him.
B. Sin: An Attack on Relationship.
1. (1 John 3:4-5) The nature of sin and Jesus' work in removing our sin.
Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin.
a. Sin is lawlessness: John defines sin at its most basic root. It is a disregard for the law of God, which is inherently a disregard for the law-Maker, God Himself. i. We often fail in the battle against sin because we won't call it for what it is: lawlessness, an offense against the Great Law Maker, God. Instead, we say things like "If I've done anything wrong ..." or "Mistakes were made ..." and so forth. Call it for what it is: sin and lawlessness. "The first step towards holy living is to recognize the true nature and wickedness of sin." (Stott)
b. You know that He was manifested to take away our sins: John here defined the mission of Jesus Christ at its most basic root- to take away our sins. The angel Gabriel promised Joseph regarding the ministry of Jesus: you shall call His name JESUS, for He shall save His people from their sin. (Luke 1:21) i. Jesus takes away our sin in the sense of taking the penalty of our sin. This is immediately accomplished when one comes by faith to Jesus. ii. Jesus takes away our sin in the sense of taking the power of sin away. This is an ongoing work in the lives of those who walk after Jesus. iii. Jesus takes away our sin in the sense of taking the presence of sin away. This is a work that will be completed when we pass into eternity and are glorified with Jesus.
c. He was manifested to take away our sins: This is the work of Jesus in our life. It is a work we must respond to, but it is His work in us. i. We cannot take away the penalty of our own sin. It is impossible to cleanse ourselves in this way. We must instead receive the work of Jesus in taking away our sin. ii. We cannot take away the power of sin in our lives. This is His work in us, and we respond to that work. Someone who comes to Jesus does not have to clean themselves up first, but they must be willing to have Him take away their sin. iii. We cannot take away the presence of sin in our lives. This is His work in us, ultimately accomplished when we will be glorified with Him.
d. In Him there is no sin: Jesus had no sin to take away; therefore He could take away our sin, taking it upon Himself.
2. (1 John 3:6) Abiding in sin or abiding in God.
Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.
a. Whoever abides in Him does not sin: Since sin is lawlessness, a disregard for God (1 John 3:4), and since Jesus came to take away our sins (1 John 3:5), and since in Jesus there is no sin (1 John 3:5), then to abide in Him means to not sin. i. It is very important to understand what the Bible means- and when it does not mean- when it says does not sin. According to the verb tense John uses, does not sin means does not live a life style of habitual sin. John has already told us in 1 John 1:8 If we say we have no sin, we deceive ourselves, and the truth is not in us. In 1 John 1:8, the grammar indicates John is speaking about occasional acts of sin. The grammar of 1 John 3:6 indicates that John is speaking of a settled, continued lifestyle of sin. John is not teaching here the possibility of sinless perfection. ii. "The present tense in the Greek verb implied habit, continuity, unbroken sequence" (Stott); the NIV has the right idea when it translates these verbs with phrases such as keeps on sinning, continues to sin, and he cannot go on sinning.
b. Whoever abides in Him does not sin: John's message is plain and consistent with the rest of the Scriptures. It tells us that a life style of habitual sin is inconsistent with a life of abiding in Jesus Christ. A true Christian can only be temporarily in a life style of sin. i. Paul's teaching in Romans 6 is a great example of this principle. He shows us that when a person comes to Jesus, when their sins are forgiven and God's grace is extended to them, they are radically changed- the old man is dead, and the new man lives. So it is utterly incompatible for a new creation in Christ to be comfortable in habitual sin; such a place can only be temporary for the Christian. ii. In some ways, the question is not "do you sin or not?" We each sin. The question is, "How do you react when you sin? Do you give into the pattern of sin, and let it dominate your lifestyle? Or do you humbly confess your sin, and do battle against it with the power Jesus can give?" iii. This is why it is so grieving to see Christians make excuses for their sin, and not humbly confess them. Unless the sin is dealt with squarely, it will contribute to a pattern of sin that may soon become their lifestyle- perhaps a secret lifestyle, but a lifestyle nonetheless. iv. What is important is that we never sign a "peace treaty" with sin. We never wink at its presence or excuse it by saying, "Everybody has their own sinful areas, and this is mine. Jesus understands." This completely goes against everything we are in Jesus, and the work He has done in our life.
c. Whoever sins has neither seen Him nor known Him: To live a lifestyle of habitual sin is to demonstrate that you have not seen Him (in a present sense of the ultimate "seeing Him mentioned in 1 John 3:2), and that you have not known Him. There are some people so great and so wonderful that seeing them or knowing them will change your life forever. Jesus is that kind of person.
3. (1 John 3:7) Righteousness will show in a person's life.
Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous.
a. Let no one deceive you: This tells us that John wrote against a deception threatening the Christians of his day.
b. He who practices righteousness is righteous: John did not allow us to separate a religious righteousness from a life of righteousness. If we are made righteous by our faith in Jesus Christ (Romans 3:22), it will be seen by our righteous lives. i. The most important thing a person can ever do is make sure they are righteous before God. This simply means they are held in right standing before God. It's more that saying, "not guilty." It is more like saying, "Not guilty and in right standing." It speaks of the presence of good, not just the absence of evil. ii. John is not saying that we are made righteous before God by our own righteous acts- the Bible clearly teaches that we are made righteous through faith in Jesus Christ. Yet that righteousness in Jesus will be evident in our lives. iii. Apparently, there were those who taught that you could be righteous before God with no evidence of righteousness in your life- John is rebuking this idea. Charles Spurgeon said it well: "The grace that does not change my life will not save my soul."
c. Just as He is righteous: We can live lives characterized by righteousness, not sin, because we have been given the righteousness of Jesus, and He is righteous. We have the resource we need to live righteously!
D. What love is and how we should love one another.
1. (1 John 3:16) The objective reality of love and how it shows in our life.
By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren.
a. By this we know love: What is love? How we define love is important. If we define love the wrong way, then everyone passes, or no one passes, the love test. To understand the Biblical idea of love, we should begin by understanding the vocabulary of love among the ancient Greeks, who gave us the original language of the New Testament. i. Eros was one word for love. It described, as we might guess from the word itself, erotic love. It referred to sexual love. ii. Storge was the second word for love. It referred to family love, the kind of love there is between a parent and child, or between family members in general. iii. Philia is the third word for love. It spoke of a brotherly friendship and affection. It is the love of deep friendship and partnership. It might be described as the highest love that is capable of without God's help.
iv. Agape is the fourth word for love. It described a love that loves without changing. It is a self-giving love that gives without demanding or expecting re-payment. It is love so great that it can be given to the unlovable or unappealing. It is love that loves even when it is rejected. Agape love gives and loves because it wants to; it does not demand or expect repayment from the love given- it gives because it loves, it does not love in order to receive. v. Many people confuse the four loves, and end up extremely hurt as a result. Often a person will tell another, "I love you" meaning one kind of love, but the other person believes they mean another kind of love. Often a man has told a woman, "I love you," when really he had a selfish love towards her. Sure, there were strong feelings in the heart- but they were feelings that wanted something from the other person. vi. "It's true you can say to a girl, 'I love you,' but what you really mean is something like this: 'I want something. Not you, but something from you. I don't have time to wait. I want it immediately.' ... This is the opposite of love, for love wants to give. Love seeks to make the other one happy, and not himself." (Walter Trobisch in I Loved a Girl, cited by Boice)
b. By this we know love, because He laid down His life for us: Real love isn't merely "felt" as an inward feeling; it is also shown by demonstration- and the ultimate demonstration was the giving of Jesus on the cross. i. The exact same idea was expressed by Paul in Romans 5:8: But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. ii. It isn't the death of Jesus in itself that is the ultimate demonstration of love; it is the death of Jesus together with what it does for us that shows the epitome of love. If I am on a pier, and a man jumps in the water and drowns, and cries out with his last breath, "I'm giving my life for you!" I cannot really comprehend that act as an act of love- it just seems strange. But if that same man jumps in the water to save me from drowning- and gives his own life that I may survive - then I can fully understand how the giving of his life was a great act of love. iii. In a sermon titled "The Death of Christ for His People," Charles Spurgeon drew three points from this great sentence:
c. By this we know love: There is a real sense in which we would not know what love was all about if not for the work of Jesus on the cross. We have an innate ability to pervert the true meaning of love, and pursue all kinds of things under the guise of looking for love. i. Nature can teach us many things about God. It can show us His wisdom, His intelligence, and His mighty power. But nature, in and of itself, does not teach us that God is a God of love. We needed the death of God the Son, Jesus Christ, to ultimately demonstrate that. ii. David Scott Crother died of AIDS in early 1993, but not before he infected his unnamed partner, who pressed charges against Crother. The woman said in an interview: "This is not an assault. It is murder ... All I wanted is someone to love me, and now I'm going to die for that. I don't think I should have to die for that." We all have that craving for love, but we look for it in the wrong ways and in the wrong places.
d. And we also: Since we are sent with the same mandate Jesus was sent with, we must demonstrate our love by laying down our lives for the brethren. Jesus' words As the Father sent Me, I also send you (John 20:21) seem to be ringing in John's ears. i. Stott on laid down and lay down: "It seems to imply not so much the laying down as the laying aside of something like clothes ... It is, in fact, used in John 13:4 of Christ taking off his outer garment." (Italics added)
e. We also ought to lay down our lives for the brethren: The focus here is on loving the brethren. Of course, we are also called to love our enemies and those who hate us (Matthew 5:44), but John calls us to a more basic test- if we can't even love our brethren, what kind of Christians are we?
f. Lay down our lives: John also reminds us that love, and its demonstration, often involves sacrifice- the laying down of our lives for others. Wishing to be more loving won't do, because it won't sacrifice where it is necessary. i. And if we take the analogy from Jesus' love for us, sometimes the cost of love will make us feel like we are dying - but that is what it means to lay down your life. "Love means saying 'No' to one's own life so that somebody else may live." (Marshall) ii. We often consider ourselves ready to lay down our lives in one great, dramatic, heroic gesture; but for most of us, God calls us to lay down our lives piece by piece, little by little in small, but important ways every day. iii. Simply put, John is telling us to do the same thing we read of in Philippians 2:3-4: Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem other better than himself. Let each of you look out not only for his own interests, but also for the interests of others.
2. (1 John 3:17-18) What it means to love in real life.
But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.
a. Let us not love in word or in tongue, but in deed and in truth: John will not allow us to merely talk about love; real love is demonstrated in actions (though it is also often evident in our feelings).
b. And shuts up his heart from him, how does the love of God abide in him? If you have the capability to meet a brother's needs, and do nothing to meet that need, then how can you say you love that brother? How does the love of God abide in you? i. "Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession." (Clarke) ii. What is the limit to this kind of love? The only limit is the one that love itself imposes. When giving to a person, meeting their perceived or immediate need, does them harm instead of good- then the loving thing to do is to not give them what they ask for, but to give them what they really need instead.
c. My little children, let us not love in word or in tongue, but in deed and in truth: We can substitute talk for love, for talking about meeting people's needs instead of actually meeting them. i. Stott quoting Lewis: "It is easier to be enthusiastic about Humanity with a capital 'H' than it is to love individual men and women, especially those who are uninteresting, exasperating, depraved, or otherwise unattractive. Loving everybody in general may be an excuse for loving nobody in particular."
3. (1 John 3:19-21) The assurance this love brings.
And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God.
a. Assure our hearts: When we see this love at work in our lives, we can know that we are of the truth- and this brings assurance to our hearts before God, that we are standing in Him. i. Gayle Erwin tells a wonderful story about a man he knew when he was a boy. The man's name was Jake, and he was the meanest, drunkest, man in town. He would come to church from time to time, but that was only to beat up the elders. One Wednesday night, Jake came to church- but not to beat anybody up. Remarkably, Jake gave his life to Jesus. He walked down the aisle of the little church and kneeled down at the altar. The next night there was another meeting at the church, and the pastor asked if anyone wanted to share what God was doing in their lives. Jake stood up, and said: "I have something to say. Last night when I came here, I hated you people." Heads nodded in agreement. "But something happened to me and I don't understand this, but tonight I love you." And even though he only had one tooth, he smiled really big. This is a wonderful assurance that we are born again. ii. Assurance is essential- who wants to wait until it is too late to know if they are really saved or not?
b. And shall assure our hearts before Him: Our assurance is two-fold. First, God already knows everything about you and He loves you, He cares for you, He desires you; second, God knows all things, and knows who we truly are in Jesus Christ. If we are born again, than the real self is the one created in the image of Jesus Christ.
c. For if our heart condemns us, God is greater than our heart, and knows all things: But what if we have been walking in love, yet our heart still condemns us before God? John assures us that God is greater than our heart, and so reminds us that we cannot base our relationship with Him purely on how we feel in His presence. i. Condemnation can well up inside us that has nothing to do with our standing before God. It may be the work of the enemy of our souls (who, according to Revelation 12:10 accuses the brethren), or the work of an over-active conscience. At those times, we trust in what God's Word says about our standing, not how we feel about it. ii. "Sometimes our heart condemns us, but, in doing so, it gives a wrong verdict, and then we have the satisfaction of being able to take the case into a higher court, for 'God is greater than our heart, and knoweth all things.'" (Spurgeon)
d. Beloved, if our heart does not condemn us, we have confidence toward God: Yet, when we are in fellowship with God, and our heart does not condemn us, we know that we can have confidence toward God and our standing with Him. i. If someone is in true fellowship with God- not deceiving themselves, as mentioned in 1 John 1:6- then the assurance that comes to their heart while fellowshipping with God is a precious thing. It is what Paul spoke about in Romans 8:16- The Spirit Himself bears witness with our spirit that we are children of God.
e. We have confidence toward God: How precious is the confidence we can have in Jesus Christ! There is such a thing as a false confidence, a confidence in self or in illusions; but there is also a glorious confidence we can have in Jesus. i. "The word rendered confidence stood in ancient Greece for the most valued right of a citizen of a free state, the right to 'speak his mind' ... unhampered by fear or shame." (Barker citing Dodd)
4. (1 John 3:22) Fellowship in God's love means the assurance of answered prayer.
And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight.
a. Whatever we ask: The person who walks in the kind of obedience and love John speaks of will also experience answered prayer. This is not because their love and obedience has earned them what they ask, but their love and obedience comes from fellowship- the key to answered prayer. i. John seems to be quoting Jesus' idea from John 15:7- If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.
b. Because we keep His commandments: Keeping God's commandments is important to answered prayer. But we should make a distinction between the prayer of the man who is saved, and the cry of the heart seeking mercy from God in Jesus. For the sinner who comes to Jesus in prayer, seeking mercy, the only requirement is sincerity of heart. God does not demand our obedience before He saves us. i. The key to prayer is being in such close fellowship with God that we ask for the things that are on His heart; we take up His agenda with our requests and intercession. ii. The spirit of true prayer is Thy will be done, not My will be done- we turn to prayer to call into action what God desires; even knowing that some of the things God desires will directly and personally benefit me.
c. And do those things that are pleasing in His sight: The person who is in fellowship with God will want to do those things that are pleasing in His sight. We should have hearts that just want to please the Lord in everything that we do. i. It is sobering to look at our lives and see how much we do to please ourselves and how much we do to please the Lord. We shouldn't think that the two are opposites; God is glorified when we enjoy His goodness and His good things. Yet, the godly life will have special focus on just pleasing God, even if it doesn't particularly please us at the moment.
5. (1 John 3:23-24) The commandment of Jesus.
And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment. Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.
a. And this is His commandment: The idea of keeping His commandments in the previous verse led John to speak specifically about what His commandment is. Simply, that we should believe on the name of His Son Jesus Christ and love one another. i. Here, John does not refer to these two aspects of obedience as two commandments, but as one commandment. Grammatically, he may not be officially correct, but spiritually, he is right on. These two are one. When Jesus spoke of the greatest commandment, You shall love the LORD your God with all your heart, with all your soul, and with all your mind, He added another saying: And the second is like it: "You shall love your neighbor as yourself." (Matthew 22:37-39) The are two commandments, but like one another.
b. We should believe on the name of His Son: Again, John seems to have quoted Jesus' idea from John 8:29- This is the work of God, that you believe in Him whom He sent. The first commandment and the greatest work we can do, is to believe on Jesus. i. This is not simply believing that Jesus is, or even believing that He did certain things such as die on a cross. To believe on the name of Jesus means to put your belief on Jesus in the sense of trusting in Him, relying on Him, and clinging to Jesus. It isn't about intellectual knowledge or understanding, it is about trust.
c. And love one another: The second commandment is also a quoting of Jesus' idea from John 15:12- This is My commandment, that you love one another as I have loved you. The love of the brethren is not an option for some Christians; it is a commandment for all. d. Abides in Him: Those who abide in Jesus know they are abiding in Jesus, because of the presence and assurance of the Holy Spirit. John again is giving the same idea as Romans 8:16 (The Spirit Himself bears witness with our spirit that we are children of God).
