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1 JOHN CHAPTER THREE
OBSERVATION STAGE
The purpose of
the observation stage is to maintain focus on the text at hand in
accordance with the framework in which it was written: a framework which
is defined by the normative rules of language, context and logic and
without imposing undue, unintended meanings to it 
.which largely limits the observer to the
content offered by the books of 1st John and the Gospel of John. Other
passages must have a relationship with the context at hand, such as a
Scriptural quotation or reference in the passage at hand. This will serve
to avoid going on unnecessary tangents elsewhere; and more importantly, it
will provide the framework for a proper and objective comparison with
passages located elsewhere in Scripture.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
The last two verses of 1 John chapter 2 appear to be best considered as the first two verses of chapter 3. For 1 Jn 2:28 is a thematic statement for the section in 1 John which follows; and 1 Jn 2:29 begins an examination of that thematic statement which continues until 4:19. Verse 28 begins with "Now, little children," establishing an announcement of a change in the context. It goes on to say, "abide in Him" - in Jesus Christ - "so that when He appears we [believers] may have bold assurance and not shrink away from Him in shame. This is the first time that the subject appears in First John: the subject of being motivated to abide in Jesus Christ so that when He appears to bring them with Him whereupon He will judge their lives, believers might have a bold - in the sense of a brave, courageous assurance - not shrinking away from Him in shame when He comes. Thereafter from 1 Jn 2:29-4:19 this is the subject:
****** EXCERPT FROM 1 JN 2 ******
OR
MOVE TO FIRST VERSE OF CHAPTER THREE 
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]." =
John stipulates in 1 Jn 2:28 a formidable reason why believers should choose to abide in Jesus Christ, i.e., in God's Word - the subject of 1 Jn 2:1-27. And that reason is so that they will have bold assurance and not shrink away in shame at His [Jesus Christ's] "parousia" - His appearing to take them from the earth to be with Him forever in the Rapture of the Church.
.................................................................................................................................................
In 1 Jn 2:6b, "The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ] walked," author John, making the same point he did in verse 5, uses for the first time in this epistle the Greek word, "menO," which means to remain, to dwell, to live. The Greek word "menO" is a favorite word which John used in his gospel, especially in John chapter 15 to describe the life of discipleship to Jesus Christ - not what one must do to have eternal life.
(Jn 15:10 NASB) "If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love."
Jn 15:10 confirms that abiding in Christ is not the same subject as salvation unto eternal life - and especially not losing it. For Jesus is telling the disciples to abide, i.e., remain in His love by being faithful to what He has commanded them to do just as He has been faithful to the Father and has abided in God the Father's love. Our Lord cannot be describing the maintaining of His own salvation here for He is God. He is however speaking of maintaining His continued fellowship with God the Father.
The idea of being "in God" in 1 Jn 2:5, "and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are," is equated with abiding in God in 1 Jn 2:6, "The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ]." So the believer who keeps God's Word, i.e., who is careful to guard and keep God's commandments, who verse 5 declares has been perfected / made complete; who verse 5 also declares can know that he is in God; is then declared in verse 6 to be abiding in God: remaining / living in Him with the form of the verb "menO" = to remain, in the phrase "ho legOn en autO menein," rendered "The one who says he abides in Him." 1 Jn 2:6 goes on to say that the one who is abiding in God ought to be walking in the same manner as He [Jesus Christ] walked - in a Christlike lifestyle - the goal of a disciple, which is to be like His Teacher, Jesus Christ, (cf. Mt 10:24-25).
In view is not a flawed mortal disciple acting Christlike in the absolutely Perfect Righteousness of God under his own auspices, but by the grace of God through the disciple's confession and the disciple's efforts, albeit imperfect, to guard and obey the commandments of God in His Word. By this the disciple is viewed by God as "walking in the same manner as He [Jesus Christ] walked." On the other hand, those believers who say they abide in Christ - that they have known him, (cf 1 Jn 2:4), but do not walk as Christ walked by the grace of God through confession / obedience, are actually not abiding in Christ at all, but are nevertheless believers - saved unto eternal life. And for the moments that they are not walking in the same manner as Christ walked, they are not disciples of Christ, and need to go back and learn / relearn the Word of God - take the time that it takes to learn and obey His commandments therein to become disciples once again.
.............................................................................................................. (1 Jn 2:6)
(1 Jn 2:28 NASB (cont.)) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing], (cont.)" =
And so the reason that children of God are to abide in Jesus Christ is so that they will have bold assurance and not shrink away in shame at His [Jesus Christ's] "parousia" - His appearing to take them from the earth to be with Him forever in the Rapture of the Church.
Christ's Second
Coming to the earth is not in view, as some contend; for believers of this
Church Age will be with Jesus Christ when He comes again to set down upon
the earth; hence they will not be waiting for Him upon the earth when He
comes in His Second Coming, they will already be with Him on His return
.
So according to
Scripture, the judgment of all believers' lives of this age will occur in
heaven before that - during the interim between the Rapture of the saints
at Christ's "parousian" - His appearing in the clouds (same
Greek word as in 1 Jn 2:28) to rescue the children of God from the coming
wrath of God upon the earth, (cf. 1 Th 1:10; 4:13-18
);
and the descent of the Lord Jesus in glory at His Second Coming seven
years later, (Mt 25:31-46; Rev 19:11-21) .
[Compare Mt 25:31a Interlinear]:
"Hotan de ...elthE ..ho Uhios tou anthrOpon en tE doxE .autou"
"When .but .comes the Son .........of Man .......in ......glory His"
Note that the
Greek word "elthE" rendered "coming" in Mt 25:31a is
referring to Christ's Second Coming to the surface of the Earth, as
opposed to the Rapture: His appearance "parousian" in
the clouds above the earth in 1 Thess 4:13-18
.
Despite the
fact that John's readership / all believers through a moment of faith
alone in Christ alone have been declared by author John, (and many other
places in Scripture), as eternally saved unto eternal life, (refs, 1 Jn
2:1-2; 12, 25; 5:9-13 );
they and all believers will face Jesus Christ in judgment of their lives
whether faithful or not for the purpose of determining rewards they will
be eternally blessed with or suffer shameful loss of rewards that will be
denied them based on how faithful and/or unfaithful they have been in
their mortal lives:
(2 Cor 5:10 NASB) "For we [eternally secure believers, (2 Cor 5:1-9)] must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad [Greek, "kakos" = "evil."]
(1 Cor 3:11 NASB) "For no man can lay a foundation other than the one which is laid, which is Jesus Christ.
(1 Cor 3:12 NASB) Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw,
(1 Cor 3:13 NASB) each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work.
(1 Cor 3:14 NASB) If any man's work which he has built on it remains, he will receive a reward.
(1 Cor 3:15 NASB) If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire."
The Judgment
Seat of Christ is not just a ceremony of handing out rewards to faithful
believers, it is Christ's comprehensive review and consequent judgment of
each believer's life wherein He examines everything from good to bad, with
the potential consequence of the believer suffering loss of rewards and
shame beginning at the Judgment Seat and lasting throughout the Millennial
Rule of Jesus Christ. On the other hand, the believer might receive
rewards such as a greater capacity to serve and honor God in the Kingdom
to come and for the rest of eternity .
Since Christians at that time will have their eternal bodies, sin will no
longer inhibit appropriate regret and embarassment about those things in
ones earthly life that did not please the LORD - even to the extent of
weeping and gnashing of teeth for being excluded from fellowship and the
wedding banquet with the LORD Jesus Christ for the entire Millennial Rule
.
The Greek word "parrhEsian" in 1 Jn 2:28 rendered "confidence" in most versions is better rendered "bold assurance" to convey the direct opposite of shame. It signifies a brave, courageous assurance - not shrinking away from Him in shame when He comes - a great anticipation of receiving a positive assessment of ones life resulting in eternal rewards for being faithful - for standing firm in the faith in the doctrines of God's Word - from the Son of God, the LORD Jesus Christ when He appears. Author John is making the point that whether or not one has a bold assurance or is shamed at Christ's appearing depends upon the extent to which one has abided in God's Word throughout ones mortal life.
1 Jn 2:28 embodies the main theme of John's First Epistle which is followed by 1 Jn 2:29-4:19, which provides details of how a believer might fare well at the Judgment Seat of Christ.
...................................................................................................................................... (1 Jn 2:28).
(1 Jn 2:29 NASB) "If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him." =
The Greek words "ean eidEte" rendered "If you know" in the NASB with the verb "eidEte" in the perfect tense, subjunctive mood, (lit., 'If you have known," = having believed in the past with an ongoing benefit of discernment of righteousness so long as one stands firm in that knowledge attained when one became a believer, (1 Jn 2:1-2; 1 Jn 5:9-13; Jn 1:12-13). And since "eidEte" is in the subjunctive mood, it signifies objective possibility, i.e., maybe one who is a child of God, born of God will continue to know or maybe he will no longer choose to know that God is Absolutely Righteous - having come to believe otherwise. So author John is saying in verse 29 that if you [believers] do stand firm in the faith that God is Absolutely Righteous, are abiding in God's Word, and in the Father and in His Son, (1 Jn 1:5-7; 1 Jn 2:1-28), then it can be concluded, albeit imperfectly, that "you know that everyone also who [does acts of] righteousness is born of Him," - "Him" referring to "God," (ref. 1 Jn 3:9; 4:7; 5:1, 4, 18 [twice]). This implies that all Righteousness comes from God. Notice that the word rendered "also" confirms that John's letter is addressing believers, born of God, (1 Jn 2:29); for the word "also" indicates that those in view that author John is writing to, who discern by observable words and actions in another that the doing of righteous acts confirms that they are born of God, albeit imperfectly, are themselves born of God "also." This is not to say that all those who cannot be so discerned as doing righteousness are all not born of God. There is always the possibility of thoughts and actions of righteousness that are not discernible by fellow believers or of unfaithfulness amongst the body of born of God, children of God, hence the subjunctive mood in 1 Jn 2:29, (cf. 1 Jn 1:8, 10). Instructions to believers to continue to learn, obey, stand corrected, be reproved, confess sins, etc., in the Word of God - through the leading of the Holy Spirit might be and often are ignored. And there will be dire consequences for continued unfaithfulness at the Judgment Seat of Christ.
Since author John had declared in 1 Jn 1:5b that "God is Light (Righteousness) and in Him is no darkness (evil) at all;" a doctrine in which all believers logically would exercise faith in order to believe in God's Righteousness as credible in His act in providing His Son as a sacrifice for their sins in order from each one of them to become a believer unto eternal life in the first place;
and since John referred to the antichrist's heretical teachings which includes their false teaching that the nature of God contains both light and darkness in the sense of good and evil, thereby discrediting God as not trustworthy - not Righteous;
then John has evidently in mind in 1 Jn 2:29 that his readers must stand firm in their faith "that God is light and in Him is no darkness at all" - affirming that they are abiding in God's Word, hence in fellowship with the Father and with His Son Jesus Christ, (1 Jn 2:24). They must do this in order to discern righteous words and actions in another; otherwise their own unfaithful, convoluted light / dark reasoning would not reveal whether or not an act is truly righteous. So as a believer does continue to trust in the Absolute Righteousness of God, then the one that he observes doing acts of righteousness, albeit imperfectly, because it measures up to God's Righteousness as taught in God's Word, can be truthfully concluded as born of God.
So it can be determined by the subjunctive mood in 1 Jn 2:29 that believers may choose to fall away from the doctrines of the faith not the least of which is to stop believing in the Absolute Righteousness of God - the basic prerequisite required of one to trust alone in God's Son alone to provide eternal life for one and to guarantee it while they live out their mortal lives. This further implies that the one who is born of God and has not been abiding in God's Word, as corroborated by their having stopped believing that God is Absolutely Righteous, cannot discern righteousness in another, nor whether or not 'another' is born of God by the latter's actions and/or words. Nevertheless he remains saved because God has promised it:
(1 Jn 2:25 NKJV) "And this is the promise that He has promised us - eternal life"
So the more
that a believer abides in God's Word - the more properly he studies and
obeys God's Word in accordance with the framework in which it was written:
a framework which is defined by the normative rules of language, context
and logic and without imposing undue, unintended meanings to it
.- the better equipped he will be to discern
the doing of God's Righteousness in another and determine by that that he
is born of God - with the leading of the Teacher, the indwelling Holy
Spirit, (1 Jn 2:27) - albeit imperfectly.
In order for a believer who chooses to continue to know that God is Righteous to discern that another is doing righteousness and is born of God, one must observe another's words and actions carefully. This might take considerable thought and time, so as to conclude as follows:
(1) that an eternally secure eternal life is received via a moment of faith alone in Christ alone, (ref. 1 Jn 2:1-28; cf 1 Jn 5:9-13); and
(2) that fellowship with God is by walking in the Light of God's Absolute Righteousness and confessing ones sins, moment to moment, (1 Jn 1:7-2:2); and
(3) that abiding in that fellowship with God is by further abiding in and obeying the Word of God - its teachings and commandments and what those are:
[Review of 1 Jn 1:7, 9; 2:3, 5-6, 10, 15, 23b, 24]:
(1 Jn 1:7 NASB) "But if we walk in the Light [of God's Absolute Righteousness, (1 Jn 1:5), as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the Light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 2:3 NKJV) Now by this we know that we [have known] Him, if we keep His commandments.
(1 Jn 2:5 YLT) and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are.
(1 Jn 2:6 NASB) The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ].
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him.
(1 Jn 2:15 NASB) Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him.
(1 Jn 2:23b NKJV) he who acknowledges the Son has the Father also.
(1 Jn 2:24 NASB) [Therefore] As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father."
If one is not for the moment observed as doing righteousness, it does not mean that that one is not born of God. For no one in their mortal life can claim to be without sin, nor have perfect knowledge and perfect obedience to the Word of God, nor claim to be omniscient / perfect in ones observations of another relative to their doing acts of righteousness acts or being born of God except Jesus Christ Himself, (1 Jn 1:8, 10; 2:1). Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
****** END OF EXCERPT FROM 1 JN 2 ******
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him.
(1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
(1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure.
(1 Jn 3:4 NASB) Everyone who [does] sin also [does] lawlessness; and sin is lawlessness.
(1 Jn 3:5 NASB) You know that He appeared [ephanerOthE = manifested, in the sense of God incarnate] in order to take away sins; and in Him there is no sin.
(1 Jn 3:6 YLT) [Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God].
(1 Jn 3:7 NASB) Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [Jesus Christ] is righteous;
(1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.
(1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God.
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him." =
First John 3:1 is actually the third verse of chapter 3 which chapter began at 1 Jn 2:28 and 29 with the new subject of believers abiding in the "agapE" love of Jesus Christ so that when He [Jesus Christ] appears, they may have bold assurance and not shrink away from Him in shame at His appearing and hence through abiding in Him can know that everyone also who does acts of righteousness is born of God which implies that such acts of Righteousness are observable:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him."
2) [Compare 1 Jn 3:1a Interlinear with NASB]:
(1 Jn 3:1a Interlinear) "Idete .......potapEn .............agapEn .dedOken hemin .ho .patEr ...
......................................"[Behold!] what manner of love ........has given to us ...the Father ..
hina tekna ....theou ...kleEthOmen ............kai ..........esmen."
that children of God we should be called .and [such] we are."
(1 Jn 3:1a NASB) "[Behold!] .how great a love the Father has bestowed on us, that we would be called children of God; and .such we are.
The Greek word " 'Idete" of the verb "eidon" which means to perceive, to visit, to look after in a physical sense, in 1 Jn 3:1a is best rendered "Behold!" It is in the imperative mood conveying an emphatic command for believers to physically see - to take a physical look with ones own eyes and see by ones own behavior / experience God's great love which the verse implies can be viewed by a child of God - a believer in the actions of fellow believers - children of God - as they abide in Jesus Christ His Son, performing acts of godly Righteousness. This is a continuation of the context of 1 Jn 2:28-29 that believers / children of God to abide in Him [Jesus Christ], so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing] and hence through abiding in Him can know that everyone also who does acts of righteousness is born of God which implies that such acts of Righteousness are observable. So if we who are ourselves children of God, born of God, (cf. 1 Jn 2:29; 3:2), see a child of God acting in Christian righteousness, we can look at him as a person who is the recipient of God's glorous agapeE Love as a fellow child of God. Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
Note that the verb form "idou," 2nd person singular imperative aorist, middle voice of the verb "eidon" is not in this verse. "Idou" can also be rendered "behold," but it is most often used in a figurative sense, and hence does not usually signify to observe with ones own physical eyes in the present moment as " 'Idete" does.
(Mt 1:23 NASB) "Behold ["idou"] the virgin shall be with child and shall bear a son, and they shall call His name Immanuel,"[Isa 7:14] which translated means, 'God with us.' "
The Greek word "potapEn" rendered "how great" in 1 Jn 3:1 carries the sense of "how great," "how wonderful," "how glorious" is God's "agapE" love that we believers would be called children of God - a God Who is Almighty and Absolutely Righteous and are called His children!
In view is the absolutely gracious benevolence of God's "agapE" love which He demonstrated in providing salvation for men by sending His Son to pay the penalty for mankind's sins; thus procuring human salvation unto eternal life to all who choose to believe in Him who then become and are called by Him to be His children - children of God and who are equipped by Him to express God's AgapE Love toward others.
The "agapE" love of God in the context of First John reveals the very nature of God which characterizes the activity of God’s words and deeds throughout the history of His salvation from the beginning of creation, throughout the history of mankind, and through His born again children.
****** EXCERPT FROM STUDY OF THE WORD LOVE ******
[The New Thayer's Greek-English Lexicon of the NT, Joseph Henry Thayer, Hendrickson, Peabosy, Ma, 1981, p. 3]:
"agapaO ..... to love, to be full of good-will and exhibit the same... to have a preference for, wish well to, regard the welfare of ... often of the love of Christians towards one another; of the benevolence which God in providing salvation for men, has exhibited by sending His Son to them and giving Him up to death... of the love which led Christ, in procuring human salvation to undergo sufferings and death... of the love with which God regards Christ..."
[Vine's Expository Dictionary of Old and New Testament Words, W. E. Vine, Fleming H. Revell, Old Tappan, N. J., p. 20]:
"AgapE and agapaO are used in the N.T.
(a) to describe the attitude of God toward His Son, John 17:26; the human race, generally, John 3:16; Rom 5:8; and to such as believe on the Lord Jesus Christ, particularly, John 14:21;
(b) to convey His will to His children concerning their attitude one toward another, John 13:34, and toward all me, 1 Thess 3:12; 1 Cor 16:14; 2 Pet 1:7
(c) to express the essential nature of God, 1 John 4:8.
Love can be known only from the actions it prompts. God's love is seen in the gift of His Son, 1 John 4:9, 10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Rom 5:8. It was an exercise of the Divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, cp. Deut 7:7, 8.
Love had its perfect expression among men in the Lord Jesus Christ, 2 Cor 5:14; Eph 2:4; 3:19; 5:2; Christian love is the fruit of His Spirit in the Christian, Gal 5:22.
Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15, 21, 23; 15:10; 1 John 2:5; 5:3; 2 John 6. Self-will, that is, self-pleasing, is the negation of love to God.
Christian love, whether exercised toward the brethren, or toward men generally, is not an impluse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom 15:2, and works no ill to any, 13:8-10; love seeks opportunity to do good to all men, and especially toward them that are of the household of the faith, Gal 6:10.
In respect of agapaO as used of God, it expresses the deep and constant love and interest of a perfect Being towards entirely unworthy objects, producing and fostering a reverential love in them towards the Giver, and a practical love towards those who are partakers of the same, and a desire to help others to seek the Giver.
[Kenneth Wuest states, (Wuest's Word Studies, From the Greek New Testament, Vol 3, Eerdmans Publishing Co, Grand Rapids, Mi, 1992, #28, p. 62)]:
" 'Phileo' is a love which consists of the glow of the heart kindled by the perception of that in the object which affords us pleasure. It is the response of the human [soul] to what appeals to it as pleasurable... The word was used to speak of a friendly affection. It is a love called out of one in response to a feeling of pleasure or delight which one experiences from an apprehension of qualities in another that furnish such pleasure or delight. 'Agapao' on the other hand, speaks of a love which is awakened by a sense of value in the object loved, an apprehension of its preciousness. [Cp. Rev 22:15; Mt 6:5; 10:37; 23:6; Lk 20:46; Jn 11:3, 36; 16:27; 1 Cor 16:22]
****** END OF EXCERPT
FROM STUDY OF THE WORD LOVE ******
The inspired New Testament writers wrote of God's "agapE" love in the same way that the Old Testament writers wrote using the Hebrew word transliterated "chesedh" [Str. #H2617] which was used to portray the steadfast covenant love shown by God to His people, Israel. This love is an unmerited, (gracious), freely given love, an everlasting love, that makes the covenant its sign and expression:
(Dan 9:24 NASB) "I prayed to the LORD my God and confessed and said, 'Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments,' "
(Neh 9:28 NASB) "But as soon as they had rest, they did evil again before You; Therefore You abandoned them to the hand of their enemies, so that they ruled over them. When they cried again to You, You heard from heaven, And many times You rescued them according to Your compassion,
(Neh 9:29 NASB) And admonished them in order to turn them back to Your law. Yet they acted arrogantly and did not listen to Your commandments but sinned against Your ordinances, By which if a man observes them he shall live. And they turned a stubborn shoulder and stiffened their neck, and would not listen.
(Neh 9:30 NASB) However, You bore with them for many years, And admonished them by Your Spirit through Your prophets, Yet they would not give ear. Therefore You gave them into the hand of the peoples of the lands.
(Neh 9:31 NASB) Nevertheless, in Your great compassion You did not make an end of them or forsake them, For You are a gracious and compassionate God.
(Neh 9:32 NASB) Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and lovingkindness, Do not let all the hardship seem insignificant before You, Which has come upon us, our kings, our princes, our priests, our prophets, our fathers and on all Your people, From the days of the kings of Assyria to this day."
(Dt 7:7 NASB) "The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples,
(Dt 7:8 NASB) but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt."
7) [Compare Jn 1:12-14; 3:16]:
(Jn 1:12 YLT) "But as many [of His own, (Jn 1:11a; i.e., as many of the rest of mankind)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name:
(Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]...
(Jn 3:16 NIV) For God so loved [Gk "EgapEsen" from the verb "agapO" = "agapE" love] the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life."
(1 Jn 4:8 YLT) "he who is not loving [agapOn] did not know God, because God is love ["agapE"].
(1 Jn 4:9 NASB) "By this the love [agapE] of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him;
(1 Jn 4:10 NASB) in this is the love [agapE], not that we loved [EgapEsamen] God, but that He did love [EgapEsen] us, and did send His Son a propitiation for our sins.
(1 Jn 4:16 NASB) We have come to know and have believed the love which God has for us. God is love ["agapE"], and the one who abides in love abides in God, and God abides in him."
(Ro 5:8 NASB) "But God demonstrates His own love [Greek: agapEn] toward us, in that while we were yet sinners, Christ died for us."
God's "agapE" Love can be known in ones experience only from the actions it prompts in others toward another. God's love is seen in the gift of His Son, 1 John 4:9, 10. This love was totally gracious, not drawn out by any excellency in its object: The "agapE" love of God in view was an exercise of the Divine will in deliberate choice, made without assignable cause save that which lies in the Absolutely Gracious nature of God Himself.
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God;.and .such we are. For this reason the world does not know us, because it did not know Him, (cont.)" =
There is a variant of 1 Jn 3:1a which is to be considered as part of the original text:
WH, NU, 047P(sivid), Sinaiticus, A, B, C, 33, 1739 have the phrase rendered in the NASB "that we should be called God's children, and such we are"
TR, k, l, 049, 69, Maj have the phrase rendered "that we should be called children of God," in the NKJV, (with marginal note of it being included in the NU), and most other versions; omitting the last phrase as it is rendered in the NASB.
Even though the WH, NU reading has the short additional clause rendered "and such we are," it cannot be dismissed as a scribal expansion, because it has such early and diverse testimony. Thus, it is likely that the phrase was dropped by some scribe(s) because it was perceived to be clumsy inasmuch as it seems to anticipate the following statement in 3:2 rendered "Beloved, now we are children of God," in the NASB. For John's style is replete with intentional redundancy - one thought repeated with slight variation. John's point is that the believers are now the children of God even though they have not yet matured to the extent that they fully bear Christ's image.
.................................................................................................................................. (1 Jn 3:1a).
(1 Jn 3:1 NASB cont.) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him." =
The phrase rendered "for this reason" at the beginning of 1 Jn 3:1b looks forward in the verse to why the world does not know us in the sense of neither acknowledging nor recognizing that we are indeed children of God. And that reason is that the world "did not know Him" meaning Jesus Christ in that same sense. For the world is not part of the family of God, and as such has no familial relationship with God.
[The Epistles of John, Walking in the Light of God's Love, Zane C. Hodges, Grace Evangelical Society, Irving, Texas, 1999, pp. 127-128]:
"In fact, the world is as ignorant of us [children of God] as it was of Him, the Lord Jesus Christ. Even when the believer is acting in righteousness (cf. 1 Jn 2:29), in imitation of His Lord (cf. 1 Jn 2:6), the world can no more perceive this as a manifestation of divine life than it perceived Jesus, in His incarnation, as the revelation of 'that eternal life which was with the Father and was manifested' among men (cf. 1 Jn 1:2). Thus the 'beholding' urged here by the apostle is a uniquely Christian experience. Its importance will be developed as this section of the epistle progresses."
[Expositor's, cont., op. cit.]:
"To be hated by the world may be unpleasant, but ultimately it should reassure the members of the community of faith that they are loved by God, which is far more important than the world's hatred."
(Jn 1:10 YLT) "In the world He was, and the world through Him was made, and the world did not know Him:"
(Jn 16:1 NASB) "These things I have spoken to you so that you may be kept from stumbling.
(Jn 16:2 NASB) They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God.
(Jn 16:3 NASB) These things they will do because they have not known the Father or Me."
..................................................................................................................................... (1 Jn 3:1b).
(1 Jn 3:2 NASB) "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
Author John addresses his readers once more as "beloved" signifying that they are fellow born again children of God under his care - as their human spiritual father. The word picks up the thought of the previous verse that we believers are the objects of the agapE Love of the Father, Who regards and calls us His children.
The Greek word "nun" rendered "now" is in an emphatic position at the beginning of the verse, in second position: "Beloved, now we are children of God, and it has not appeared as yet what we will be." It signifies the present moment of our experience of being children of God who still have the capacity to sin, as compared to the future - portrayed as a future mystery with the words rendered "and it has not appeared as yet what we will be." Then author John goes on to say, "We know that when He appears we will be like Him," This has in view our resurrection to eternal life in eternal bodies with a new intrinsic capacity to view things through the righteous eyes of Jesus Christ within our being: "because we will see Him just as He is," having the capacity to do only the Righteousness of God, and not sin at all.
Even though the child of God can be manifested as such by doing acts of righteousness (1 Jn 2:29) - at least manifested to God, themselves and fellow believers - the 'visibility' he thus achieves does not consist of any physical aspect or characteristic such as manifesting ones future glorified physical body. The physical transformation which all the children of God will have when the LORD appears will become evident at that time. Thus the world which deliberately chose to know Jesus, sees nothing to mark us out as God's children at the present time, (cf. 1 Jn 3:1b).
Still, one thing is known about that transformation: "we shall be like Him." So when Christ appears "what we shall be" will 'appear' too, and since "we shall be like Him" - without a sin natures, but with wholly Righteous natures, then we do not want to 'be ashamed before Him' because we have been unlike Him until then:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]."
(Phil 3:20 NASB) "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;
(Phil 3:21 NASB) who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself."
(1 Cor 15:49 NASB) "Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
(1 Cor 15:50 NASB) Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.
(1 Cor 15:51 NASB) Behold, I tell you a mystery; we will not all sleep, but we will all be changed,
(1 Cor 15:52 NASB) in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.
(1 Cor 15:53 NASB) For this perishable must put on the imperishable, and this mortal must put on immortality.
(1 Cor 15:54 NASB) But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, 'Death is swallowed up in victory.' "
So from the beginning of 1 Jn chapter 3, John's message is that believers are to be inspired to abide in Christ in view of His promise to them of their transformation to be like Him when He appears.
Note that the phrase rendered "because we will see Him just as He is," in 1 Jn 3:2b implies that the born again believer while in his mortal life still cannot see Jesus Christ as He is because he still has the sin nature which is an intrinsic part of him which contaminates his mind and which constantly clouds over Who our Lord is - His absolutely Holy and Righteous character:
(Ro 7:21 NASB) "I find then the principle that evil is present in me, the one who wants to do good.
(Ro 7:22 NASB) For I joyfully concur with the law of God in the inner man,
(Ro 7:23 NASB) but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members."
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him. (1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure." =
The phrase rendered "And everyone who has this hope fixed on Him" refers to those moments when a born again child of God has the sure hope of receiving eternal life and an eternal resurrection body like that of the risen Lord Jesus Christ when He appears - a sure hope based on the Character and the Capacity of God Himself, a sure hope which is fixed on Jesus Christ, His Son in the sense of trusting in His atonement for the sins of all mankind for forgiveness unto eternal life, (1 Jn 2:2) - an eternal life that includes an eternal resurrection body.
Note that a lifelong, continuous expression of the sure hope tantamount to sinless perfection is not in view in this passage. For the attainment of sinless perfection is not possible with mortal man, (1 Jn 1:8, 10).
The Greek word "elpida" rendered "hope" is not the same as in English. In the Greek it signifies a sure hope, not an indefinite possibility:
"While we wait for the blessed hope [Elpida, Str. # 1680] - the glorious appearing of our great God and Savior, Jesus Christ"
Note that the glorious appearing of our great God and Savior, Jesus Christ is assured, i.e., it is a sure thing, a certainty of knowing Who God is. (Notice that Jesus Christ is called God). So the Greek word "Elpida" signifies a certain expectation - a sure hope, an event which is absolutely assured based on the absolute Power, Character, Holiness and Sovereignty of Almighty God - a sure hope.
(Eph 1:18 NASB "I pray that the eyes of your heart may be enlightened, so that you will know what is the hope [Gk "elpis"] of His calling, what are the riches of the glory of His inheritance in the saints,
(Eph 1:19 NASB) and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might."
(1 Jn 5:13 NASB) "These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life."
[In the phrase rendered, "so that you may know that you have eternal life," a sure hope of eternal life for those that believed in the name of the Son of God is implied]
(Eph 1:13 NASB) "In Him, you also, after listening to the message of truth, the gospel of your salvation - having also believed, you were sealed in Him with the Holy Spirit of promise,
(Eph 1:14 NASB) who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory."
[Notice that God the Holy Spirit seals the believer and becomes a deposit Who guarantees the redemption unto eternal life of those who are God’s possession - the very ones that the Holy Spirit marks into Christ and indwells and seals at the point when an individual believes implying a sure hope in ones salvation unto eternal life]
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him. (1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure." (cont.) =
1 Jn 3:1 goes on to say that everyone who has this sure hope fixed on Jesus Christ of being resurrected unto eternal life in an eternal resurrection body purifies himself in the sense that his continuing to have this sure hope results in his being purified - in being declared by God to be Righteous just as He is pure: purified unto the Righteousness of God Himself. For no mortal with a flawed sin nature can actually purify himself. On the other hand during those times that he maintains his sure hope of eternal life fixed on Jesus Christ so he in effect purifies himself, having prompted that response of the grace of God to declare him purified for that time.
Just as Abraham was accounted as Righteous when he believed in God's future promise to him of eternal life, so the child of God is accounted as purified as he continues to have a sure hope of eternal life fixed on Jesus Christ:
(Ro 9b NASB) "For
we say, 'Faith was credited to Abraham as Righteousness.' " [Gen
15:6] .
During those moments when the child of God trusts in the sure hope fixed on Jesus Christ of eternal life that includes an eternal resurrection body, he is credited by God with His temporal purification, much like the result of walking in the Light of God's Absolute Righteousness and confession of known sins which author John wrote of in 1 Jn 1:7, 9 which results in being cleansed by God from all [temporal] unrighteousness which is justified because of the blood of Jesus His Son, i.e., Jesus' atonement for the sins of all mankind - another way of saying that one's sure hope is fixed on Jesus Christ:
(1 Jn 1:7 NASB) "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the Light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness."
So a man purifies himself not because of any intrinsic power or Righteous capacity within himself, but because the exercise of his faith - in the sure hope fixed upon Jesus Christ is the basis upon which God cleanses him - forgives him of all of his temporal unrighteousness up through the time that he exercises that faith.
Note that 1 Jn
3:3 is not saying that the child of God must conduct his life commensurate
with the Righteousness of Jesus Christ in order to have the sure hope of
eternal life and continue to be a born again child of God destined for
eternal life. This unbiblical concept implies that the child of God must
put away every defilement, and be like Him in Absolutely Sinless Purity
and Godly Righteousness, as some contend. This would lead to the
conclusion that to live in sin or disobedience to God's commands is to
abandon any hope in Him of eternal life. But 1 Jn 1:8 and 10 indicate that
to claim to be without sin is not truthful .
Note that the
ongoing status of being a born again child of God and of having eternal
security is not effected by whether or not the born again child is
faithful or even continues in his mind to trust in the sure hope of
eternal life and an eternal resurrection body. His eternal destiny depends
solely upon God fulfilling His promise to His children of eternal life
from the moment that they believed in His Son, (cf. 1 Jn 5:9-3)
.
(1 Jn 3:4 Interlinear) "Pas ...........ho .poiOn .................tEn ...hamaratian,
....................................."Everyone the .doing [one] ........the ....sin
kai .tEn .anomian ......poiei, .kai ..hE .hamartia estin hE anomia"
also the. lawlessness ..[does] and .the..sin............is ............lawlessness"
(1 Jn 3:4 YLT) "Every one who is doing ... sin, ... lawlessness also he [does], and ... sin is ... lawlessness," =
The Greek noun in 1 Jn 3:4 "anomian" (accusative), "anomia" (nominative) rendered "lawlessness" in 1 Jn 3:4 NASB, (YLT, NKJV, HOLMAN, etc.) which literally means “having no law," i.e., acting in a manner characterized as rebellious toward God - with an attitude that one is not held accountable to God. Note that the word has also been rendered "iniquity" / "evil" in a number of versions, (AV, KJV, NIV, Septuagint for the Hebrew word transliterated "awon," etc.) which has a wide range of meanings relative to actions that are sinful. Hence the use of the word "anomian" in 1 Jn 3:4 has in view the sense that while one - in this case, a born again child of God - [does] acts of sin, (Greek "hamaratian") one is acting in rebellion toward God and does not consider oneself accountable to God for ones behavior, hence "anomia" or "lawlessness" is in view. Note that the two words in view in 1 Jn 3:5 often appear in Scripture as synonymous with one another, (cf. Pss 32:1; 51:3; Ro 4:7; Heb 10:17). The phrase "pas ho pioOn tEn hamaratian" rendered "Every one who is doing sin" in the YLT is not restrictive to sins one is aware of or not aware of, or sins that are great or small. What is in view is the commission of any kind of sin in every kind of scenario which are all then concluded to be "anomian" - lawlessness: acting in a rebellious manner with an attitude of non-accountability to God - New Covenant included.
Whereupon Author John concludes, "hamaratia" [sin] is "anomia" [lawlessness] - repeating for emphasis the idea that where there is sin there is lawlessness: Where there is sin, i.e., where there is an act of unrighteousness there is an attitude of not having to be held accountable to the laws of God - lawlessness. What is evidently implied is that a number of those who were formally part of the Jerusalem Church denied that they could be held accountable for committing any acts of sin because in their view it was their fleshly selves that committed sins, not their spiritual selves. Hence they did not view their spiritual selves as being lawless in God's sight. Author John is emphasizing not taking sin lightly, but holding oneself to be fully accountable for sinful acts before God.
With the previous verse, 1 Jn 3:3 in view: "And everyone who has this hope fixed on Him purifies himself, just as He is pure," 1 Jn 3:4 contrasts the point that "Anomian" or lawlessness is antithetical [the direct opposite] to righteousness - the Absolute Righteousness / Purity of Jesus Christ.
(2 Cor 6:14 NASB) "Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, [Greek: "anomia"] or what fellowship has light with darkness?"
[Hodges, op. cit., pp. 131-132]:
"Sin is the antithesis of the purity that belongs to Christ, and to everyone who has the hope of being like Him... In fact, in the English text we are told that to commit sin is to commit lawlessness, and also that sin is lawlessness... The apostle's statement is intended to stigmatize sin as 'evil,' 'wicked,' 'iniquitous.' ... One cannot soften the nature of character of sin without distorting reality. Sin is intrinsically evil. It follows, therefore, that the commission of sin in no way expresses or manifests the purity of which John spoke in verse 3."
(1 Jn 3:5 NASB) "You [plural] know that He appeared [Greek: "ephanerOthE" = manifested Himself, in the sense of appeared on earth as God incarnate] in order to take away sins; and in Him there is no sin." =
In 1 Jn 3:5a, the Greek word "olidatE" rendered "you know" in the NASB appears in most Greek manuscripts, including A, B, C, L. It reads "we know" in the sinaiticus and many Coptic manuscripts - likely the result of a scribe's addition so as to follow John's usual style of including himself and his readers.
In 1 Jn 3:5b, WH and NU editions have the addition of the Greek word "hEmOn" rendered "our" in the phrase rendered "to take away our sins," with good support: A, B, P 33, 1739, it, syr(h), cop(bo), Lach, Treg, Alf, Tisc, Weis, UBS, TR. "Our" is omitted in sinaiticus(01), C, K, L, byz, sa, Sod. The fact is that 1 Jn 2:2 stipulates that Christ died for the sins of the whole world, (cf. 1 Jn 2:2) not just "our" meaning believers. On the other hand, "our" does not exclude the whole world, technically speaking because author John is only addressing believers anyway. So either reading will suffice and as further clarified and qualified by the previous 1 Jn 2:2.
Verse 5 affirms what John's readers (and all children of God, born of God), are presumed to already know of, emphasizing the Absolutely Righteous character of Jesus Christ stating that when He appeared, i.e., in His incarnation on earth, He appeared "in order to take away sins:"
(Jn 1:29 NASB) "The next day he [John the Baptist] [sees] Jesus coming to him and [says], 'Behold, the Lamb of God who takes away the sin of the world!' "
(1 Jn 2:2 NASB) "and He Himself is the propitiation for our sins; and not for ours only, but also for.those of the whole world."
First and foremost, the purpose of the Son of God's appearance in human form was "to take away sins," i.e., to pay the penalty for the sins of the whole world, (Jn 1:29; 1 Jn 2:2), so that those who choose to trust alone in Him alone - in the One Who has made provision for the sins of the whole world - have eternal life with God, (Jn 3:16).
And in the last phrase of 1 Jn 3:5, "You know that He appeared [Greek: "ephanerOthE" = manifested Himself, in the sense of appeared on earth as God incarnate] in order to take away sins; and in Him there is no sin," author John focuses upon the absolutely sinless perfection of our Lord Jesus Christ, the sinless One, born of God, (in stark contrast to a lawless, sinful world and the devil who has sinned from the beginning):
(1 Jn 3:8 NKJV) "He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.
(1 Jn 3:9 NKJV) "Each One
[of those in view in the immediately preceeding context of verse 8: the devil and the Son of God]
Who has been born of God
[into Wholly Perfect Humanity without a sin nature which could only be the Son of God, excluding the devil]
does not sin, for His [God's] Seed [the Holy Spirit] remains in Him; and He cannot sin, because He has been born of God."
(Mt 1:20 NASB) "But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit.
(Mt 1:21 NASB) She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.
(Mt 1:22 NASB) Now all this took place to fulfill what was spoken by the Lord through the prophet:
(Mt 1:23 NASB) 'Behold, the virgin shall be with child and shall bear a son, and they shall call His name Immanuel,' which translated means, 'God with us.'
Only a perfectly sinless Man Wholly born of God through the Holy Spirit Who is 'God with us' can be in view in 1 Jn 3:9 - the point being made that the only One that children of God, born of God are to abide in is the Righteousness of the Son of God, born of God; not the evil of the devil.
So when John stipulated in 1 Jn 3:5b, "in Him [Jesus Christ] there is no sin," he set the standard for the born again child of God to strive to abide His Righteousness through the means that God has provided through His Son, (cf. 1 Jn 1:1-3:5 and throughout this epistle). This is in stark contrast to the devil who has sinned from the beginning and the world which is sinful and lawless from the time of the Fall of Adam - and all sin is therefore of the devil, originated by him and as a result of his lawlessness and rebellion against God. Hence sin has no place in the life of a child of God, born of God through a moment of faith alone in Jesus Christ alone because in God there is no sin. And His Son, Jesus Christ in His Humanity, Who is the One born of God Himself in Whom one may trust to become the child of God, born of God, and thereby endeavor to abide in the Righteousness in Him; for "in Him there is no sin."
(1 Jn 2:29 NASB) "If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him."
(1 Jn 3:3 NASB) "And everyone who has this hope. fixed on Him purifies himself, just as He is pure."
[Hodges, op. cit., pp. 132-133]:
"In this light the thought in our verse is not only that Christ died for our sins but that His ultimate goal is our total freedom from sin forever. In fact, the statements of verse 3:2 have already referred implicitly to this climax. Our repudiation of sin, therefore, should be based not only on its iniquitous character, but also on the realization that the goal of our Savior Who redeemed us, is to completely remove it from our lives. Moreover His own personal purity, already referred to in verse 3:3, offers further incentive to reject sin in all its forms. For He is entirely without it: in Him there is no sin. Thus Christ's sacrificial work for us, plus His own personal and absolute holiness, make sin utterly unsuitable for the born again believer. No matter what rationalizations the readers might have heard for sin."
EVERY CHILD OF GOD WHILE HE SINS IS CHARACTERIZED AS HAVING NOT SEEN HIM, NOR KNOWN HIM IN THE SENSE THAT HE IS ACTING APART FROM THE TRUTH ABOUT WHO GOD IS, DENYING HIS ABSOLUTE RIGHTEOUSNESS. NOTE THAT THE EXTANT NATURE FROM WHICH COMES SINFUL ACTIONS AND THE NEW BORN OF GOD NATURE FROM WHICH COMES GODLY RIGHTEOUSNESS HAVE BOTH BEEN IN VIEW IN THE CHILDREN OF GOD, BORN OF GOD IN FIRST JOHN UP TO THIS POINT
(1 Jn 3:6 YLT) "[Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God]." =
Note that 1 Jn
3:6a cannot be rendered "does not continue to sin" or "does
not habitually sin" as some contend, because the Greek phrase
rendered "does not sin" is in the present tense with neither the
appropriate progressive present context nor the required qualifying words
to indicate "continue" or "habitually,"
.
On the other hand it does convey the idea of not sinning at all! So if
sinless perfection on the part of the child of God, born of God is in
view, then there would not be a need for most of God's Word - only
passages which lead up to and include salvation. Thereafter, a child of
God, born of God would be perfect. So all of the passages encouraging
believers to grow in the Word and abide in the Righteousness of the Lord
are of no value - for that is claimed by some to happen automatically. And
all of the passages which admonish a child of God not to behave like the
world, such as First John chapter 2 and Romans chapter 6, would be
misleading one to think that a true believer could practice sin. So if
believers do not sin then all of these oft ignored passages must be
expunged from God's Word - including most of the New Testament epistles.
Furthermore, it has already been established in 1 Jn 1:8 and 10 that no child of God, born of God can claim to be completely free from committing sin in his experience at any time in his mortal life:
(1 Jn 1:8 NASB) "If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us."
(1 Jn 1:10 NASB) "If we [should] say that we have not sinned, we make Him a liar and His word is not in us."
Since 1 Jn 1:5-7 indicates that God is Light and in Him is no darkness at all - He is Absolute Righteousness. And since the child of God may endeavor to walk in the His Light in the sense of acknowledging God's Absolute Righteousness and confessing his own shortcomings to Him. Then the child of God may have fellowship with God, and be characterized as having seen Him and having known Him. And that child of God is cleansed from all sin by the blood of Jesus God's Son, by the grace of God - not by any experiential sinlessness on the part of the child of God:
(1 Jn 1:5 NKJV) "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.
(1 Jn 1:6 NASB) If we [should] say that we have fellowship with Him and. yet walk in the darkness, we lie and do not [do] the truth.
(1 Jn 1:7 NASB) but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the Light], and the blood of Jesus His Son cleanses us from all sin."
Furthermore, children of God, born of God, (cf. 1 Jn 2:29; 3:1-2), have an Advocate with the Father, Jesus Christ the Righteous and may confess their sins and receive forgiveness and cleansing from all unrighteousness as well:
(1 Jn 1:9 NASB) "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous."
And while we children of God, born of God, (cf. 1 Jn 2:29; 3:2), keep His commandments, albeit imperfectly; it is by this that we know that have seen and known Him - of which not the least of His commandments are to walk in the Light of His Absolute Righteousness and confess our sins in order to be purifed from all unrighteousness and are characterized as keeping His commandments:
(1 Jn 2:3 NKJV) "Now by this we [children of God, born of God, (cf. 1 Jn 2:29; 3:2)] know that we [have known] Him, if we keep His commandments."
And the child of God who endeavors to exercise the sure hope of His appearing and his being like Him when He appears, purifies himself just as He is pure via the grace - the unmerited favor - of God:
(1 Jn 3:2 NASB) "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
(1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure."
And if the child of God demonstrates agapE, godly love toward his brother, albeit imperfectly, he is abiding in the Light of Jesus Christ as well; and there is no cause for stumbling in him - albeit by the grace of God and not via moments of sinless perfection, implying God's grace of purifing him from all unrighteousness:
(1 Jn 2:10 NASB) "The one who loves his brother abides in the Light and there is no cause for stumbling in him."
EVERY CHILD OF GOD WHILE HE SINS IS CHARACTERIZED AS HAVING NOT SEEN HIM, NOR KNOWN HIM IN THE SENSE THAT HE IS ACTING APART FROM THE TRUTH ABOUT WHO GOD IS - DENYING HIS ABSOLUTE RIGHTEOUSNESS. NOTE THAT THE EXTANT NATURE FROM WHICH COMES SINFUL ACTIONS AND THE NEW BORN OF GOD NATURE FROM WHICH COMES GODLY RIGHTEOUSNESS HAVE BOTH BEEN IN VIEW IN THE CHILDREN OF GOD, BORN OF GOD IN FIRST JOHN UP TO THIS POINT, (cont.)
(1 Jn 3:6 YLT) "[Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God]." =
Every child of God, born of God, (cf. 1 Jn 2:29; 3:2) while he sins is characterized as having not seen Him, nor known Him in the sense that while he sins he does not have in his sight or in his mind the knowledge of the Son of God - that He is Perfect Righteousness. In other words he is neither abiding in Him, (1 Jn 2:28; 3:6); nor walking in the same manner as He [Jesus Christ] walked; (1 Jn 3:6a, 2:6, 24); nor keeping His commandments - His Word, (1 Jn 2:3-5); nor loving his brother, (1 Jn 2:10-11); nor walking in the Light of His Absolute Righteousness, (1 Jn 1:7; 2:9-11). Hence the one who sins is operating without a view to Who the Son of God is: as if one "has not seen Him or known Him."
The key Greek phrase
"ouch heOraken .auton oude .egnOken ...auton"
"not ...has seen ...Him, ..nor ...has known Him"
is rendered "has not seen Him, nor known Him" wherein both verbs are in the perfect tense signifying action that has begun in the past with present results the length of which is defined by the context of the passage - the time that one is committing sin without reconciling it with God through returning to abide in Him through confession. So the phrase does not indicate that one has never seen or known the Son of God. It does not define whether or not a person is a born of God, child of God. For both saved, (1 Jn 1:8, 9; 1 Jn 2:29), and unsaved individuals are fully capable and do sin all the time! Nor does it indicate that the one who sins will not return to fellowship with God hence return to having seen and having the knowledge of God by abiding in Him, by walking in the Light of God's Absolute Righteousness, confessing ones sins, (1 Jn 1:5-9), etc. On the other hand, the phrase does stigmatize sin as the product of not abiding in the Son of God characterized by blindness and ignorance of God - not seeing Him and not knowing Him.
(1 Jn 3:7 NASB) "Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [God] is righteous;" =
[Sinaiticus, B, L have "teknia," A, P, Psi, 33, 1739 have "paidia," both meaning "young children." The words are synonymous, both suiting the context]
Author John once more addresses his readers affectionately with "teknia" rendered "Little children." Other manuscrips have "paidia," meaning "young children." In any case, John's audience continues to be children of God, born of God:
(1 Jn 2:29 NASB) "If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
(1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
Notice that those who are doing acts of righteousness of God are in view, confirming that believers are in view in this verse. And it is not necessarily limited to only the leaders in the Jersusalem Church as some contend. For what John has been instructing his readers serves all levels of maturity in the faith of born of God, children of God.
John then goes on to write in 1 Jn 3:7, "make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [God] is righteous." The verse focuses upon guarding against being deceived, implying that John's readers have been subject to deceivers in the congregation who have been minimizing the importance of righteous behavior as a mandate for the conduct of a child of God, and effectively giving license to sinful behavior - even denying it when they are sinful, minimizing its consequences on the child of God. For John goes on to write, God is Righteous; and in Him there is no sin, implying that only righteousness can come from a righteous nature. For some evidently contended that there was evil in God - such as those who were deceiving the believers in the Jerusalem Church. Notice that the righteous acts of the child of God - albeit imperfect - are accounted to be characterized as the Righteousness of God by the grace of God through the blood of His Son, Jesus Christ through cleansing us from all sin, (1 Jn 1:7); since no child of God can claim to have moments of sinless perfection themselves - nor can they claim to have a nature that is wholly righteous, (1 Jn 1:8, 10).
The righteous acts of the child of God, born of God are accounted to the believer to be the Righteousness of God through the blood of His Son as follows:
By virtue of walking in the Light of God's Absolute Righteousness and confessing ones sins while endeavoring, albeit imperfectly: 1) to keep / abide in His commandments / His Word; 2) to walk as He walked; 3) to love ones brother; 4) to have the sure hope of His appearing and being like Him when He does so, (1 Jn 1:5-7; 2:3-10, 24-29; 3:2-3).
(1 Jn 3:8 NKJV) "He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil." =
Verse 8
presents the stark contrast between sin and the devil and the Son of God
and His Absolute Righteousness: "He who sins is of the devil."
And so while a child of God, born of God, sins he is characterized as "of
the devil," in the sense of one doing the devil's work. This is not
intended to be a test of whether or not an individual is saved unto
eternal life - implying that those who do not practice or continue to sin
are proved out to be saved, as some contend. The proof that one is saved
unto eternal life is found in the one time moment of faith of an
individual in Jesus Christ and Him alone, (1 Jn 5:9-13). The phrase in 1
Jn 3:8 rendered "He who sins" is a nominative, present
participle, literally, 'the one doing sin,' signifying the one who does
sin with neither the appropriate progressive present context nor the
required qualifying words to indicate "continue" or "habitually,"
.
Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point. Furthermore, children of God, born of God cannot claim at any time in their mortal lives to have no sin, or to have not sinned, (1 Jn 1:8, 10). They must use God's remedies for when they inevitably do sin which include walking in the Light of God's Absolute Righteousness, confession, etc., (1 Jn 1:7-2:2). If it could be claimed that true believers neither continue to sin, nor sin habitually then there would not be a need for most of God's Word - only passages which lead up to and include salvation. Thereafter, a child of God, born of God would be perfect. So all of the passages encouraging believers to grow in the Word and abide in the Righteousness of the Lord are of no value - for that is claimed by some to happen automatically. And all of the passages which admonish a child of God not to behave like the world, such as Romans chapter 6, would be misleading one to think that a true believer could practice sin. So all of these oft ignored passages must be expunged from God's Word - including most of the New Testament epistles. But such is not the case, true believers - children of God, born of God do sin and must remedy that situation by what God has provided for when they do sin:
(1 Jn 1:7 NASB) "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:8 NASB) If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 1:10 NASB) If we [should] say that we have not sinned, we make Him a liar and His word is not in us.
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
The reason for
the statement, "He who sins is of the devil" is given in 1 Jn
3:8 as follows: "for the devil has sinned from the beginining"
referring to the the original state of creation as it was when Satan
introduced sin into it by his own proud self-exaltation, (cf. Isa
14:12-15; Ezek 28:11-15 ).
John then concludes in 1 Jn 3:8, "For this purpose the Son of God was
manifested, that He might destroy the works of the devil," implying
that the devil indeed was the originator of sin and that the purpose of
the incarnation of the Son of God was that He might destroy the works of
the devil - the sinful destruction of the world.
(Jn 8:44 NASB) "You [Jews who had believed in Jesus, now hostile to Him, (v. 31ff)] are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies."
(1 Jn 3:5 NASB) "You know that He appeared [ephanerOthE = manifested, in the sense of God incarnate] in order to take away sins; and in Him there is no sin."
So in view in 1 Jn 2:28-3:8 is the stark contrast between sin and the devil, and the Son of God and His Absolute Righteousness. In the passage at hand, this contrast is exemplified by both sin and righteousness through the potential actions of children of God, born of God. This is a significant battleground between
1) the devil who sinned from the beginning - his works originating sin, lawlessness and rebellion against God contaminating the whole human race and the world so that all of mankind are physically born with a sin nature which constantly causes the commission of acts of sin;
and
2) the Son of God, Jesus Christ Who in His Humanity, came to destroy the works of the devil and enable mankind to be saved by taking away sin. For in Him is no sin at all, He was perfectly born of God in His Human entirety and remains forever Absolutely Righteous. He cannot sin, (unlike humanity after the Fall), for God's Seed remains in His Humanity, Who insures and preserves Christ's Absolute Righteousness. So through Him all who trust in Him for it, will be justified unto His Righteousness and through Him the works of the devil have been destroyed, enabling the child of God, born of God to choose to abide in God's Righteousness.
THE BATTLE IS BETWEEN:
THE DEVIL WHO SINNED FROM THE BEGINNNING - HIS WORKS OF ORIGINATING SIN, LAWLESSNESS AND REBELLION IN HIMSELF AND ALL OF HUMANITY AGAINST GOD, CONTAMINATING THE WHOLE HUMAN RACE AND THE WORLD SO THAT ALL OF MANKIND ARE PHYSICALLY BORN WITH A SIN NATURE WHICH CAUSES ACTS OF SIN;
AND THE SON OF GOD, JESUS CHRIST WHO IN HIS HUMANITY WAS WHOLLY AND PERFECTLY BORN OF GOD, AND REMAINS ABSOLUTELY RIGHTEOUS; WHO CAME TO DESTROY THE WORKS OF THE DEVIL AND ENABLE MANKIND TO BE SAVED BY TAKING AWAY SIN - TO ENABLE EACH INDIVIDUAL TO TRUST IN HIS WORK TO RECEIVE ETERNAL LIFE AND THEREAFTER ABIDE FOREVER IN HIS RIGHTEOUSNESS
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]. (1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him. (1 Jn 3:1 NASB) [Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him. (1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure. (1 Jn 3:4 NASB) Everyone who [does] sin also [does] lawlessness; and sin is lawlessness. (1 Jn 3:5 NASB) You know that He appeared [ephanerOthE = manifested, in the sense of God incarnate] in order to take away sins; and in Him there is no sin. (1 Jn 3:6 YLT) [Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God]. (1 Jn 3:7 NASB) Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [Jesus Christ] is righteous; (1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. (1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
[Children of God, born of God are to abide in Him so that when He appears they may have bold assurance at His appearing. If they know that He is Righteous, they know that everyone who does acts of Righteousness are born of Him]
(1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
[When Jesus
Christ appears [1 Thess 4:13-18 ]
children of God, born of God will be transformed into being like Him -
Absolutely Righteous making complete their spiritual birth - no longer
able to sin]
(1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure.
[Every child of God, born of God who has the sure hope of His appearing as a result of God's purifying grace purifies himself, just as Jesus Christ is pure]
(1 Jn 3:4 NASB) Everyone who [does] sin also [does] lawlessness; and sin is lawlessness.
[But every child of God, born of God while he does sin, he does lawlessness]
(1 Jn 3:5 NASB) You know that He appeared [ephanerOthE = manifested, in the sense of God incarnate] in order to take away sins; and in Him there is no sin.
[Jesus Christ appeared in His Perfect Humanity in order to take away sins. In Him there is no sin.]
(1 Jn 3:6 YLT) [Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God].
[Every child of God, born of God while he abides in the Son of God - in His Word, i.e., obeys His commandments, confesses his sins; walks in God's Light, albeit imperfectly, is characterized as not having sinned as a result of God's purifying grace. On the other hand, while a child of God, born of God sins he is characterized in his behavior / experience, (as opposed to his eternal state), as having not seen Him, nor known Him in the sense of denying His Absolute Righteousness, distancing himself in his mind from the truth about God that he believed in to become a born of God, child of God]
(1 Jn 3:7 NASB) Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [Jesus Christ] is righteous;
[Children of God, born of God should take heed to not be deceived by others and consider the truth of the matter that one who does acts of righteousness in the sense of abiding in His Word, obeying His commands, confessing sins, walking in His Light, albeit imperfectly, is righteous - as righteous as Jesus Christ is righteous - as a result of God's purifying grace]
(1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.
[Children of God, born of God while they commit sin - and they have the capacity to sin, (unlike the Son of God Who was wholly born of God without the capacity to sin) - are characterized as "of the devil" in their behavior / experience, not their eternal state. For the devil has sinned from the beginning. And for this purpose the Son of God, Jesus Christ was manifested in wholly Perfect Humanity that He might destroy the works of the devil - works which originated sin, lawlessness and rebellion against God, contaminating humanity and the whole world. Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point]
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
¤ Since 1 Jn 2:28-3:8 has in view the stark contrast between the Son of God and His Righteousness and sin and the devil; and the battle between them - as exemplified by potential acts of sin and righteousness by the children of God, born of God wherein the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
¤ and since the battle is between God and the devil:
the devil who sinned from the beginning - his works of originating sin, lawlessness and rebellion in himself and all of humanity against God, contaminating the whole human race and the world so that all of mankind are physically born with a sin nature which causes acts of sin;
and the Son of God, Jesus Christ Who in His Humanity was Wholly and Perfectly born of God, and remains Absolutely Righteous; Who came to destroy the works of the devil and to take away sin - to enable each individual to trust in His work to receive eternal life and thereafter to choose to abide in His Righteousness.
¤ and since 1 Jn 3:9a and b stipulate, "Each One Who has been born of God does not sin, for His [God's] Seed remains in Him, indicating Absolute Sinless Perfection which is unlike the whole person of the children of God, born of God who can choose to sin or do righteousness - both natures - in view in John's first epistle up to this point;
¤ and since 1 Jn 3:9b goes on to say that God's Seed Who birthed His [Christ's] Humanity remains in Him Who insures and preserves the One born of God's Absolute Righteousness so that He does not sin - unlike the children of God, born of God who can choose to sin or do righteousness - both natures - in view in John's first epistle up to this point;
¤ and since 1 Jn 3:9c further stipulates that the One in view Who has been born of God Who does not sin, "cannot sin," which is unlike humanity after the Fall, and which is likewise unlike the child of God, born of God who is in a state of dichotomy - one part which cannot sin and the other part which sins all the time - both parts of which are in view in the context leading up to 1 Jn 3:9, (1 Jn 3:2-8; cf Ro 7:20-24; Gal 2:20);
¤ and since 1 Jn 3:9 does not have in view the rest of mankind who will remain unsaved and cannot do any acts of godly righteousness and sins all the time;
then it is through the One wholly born of God Who, in His Entirety, does not and cannot sin: Jesus Christ, Who is in view in 1 Jn 3:9. All who trust in Him for salvation unto eternal life will be justified unto His Righteousness unto eternal life; and through Him the works of the devil have been destroyed, enabling the child of God, born of God to choose to abide in God's Righteousness.
a) [Compare 1 Jn 3:9 INTERLINEAR with NKJV]:
(1 Jn 3:9 Interlinear) "Pas ............ho .gegennEmenos .....ek tou Theou hamartian ou ..poiei,
....................................."Each One .the having been born .of .......God.....sin .............not .does
hoti .......sperma autou en autO menei .kai ou ..dunatai ....hamartanein
because Seed ......His ....in Him ..abides and not He is able to sin
hoti .......ek tou Theou gegennEtai."
because of ........God ...has been born."
(1 Jn 3:9 NKJV) ........"[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God."
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
The phrase in 1
Jn 3:9a rendered "Each One Who has been born of God does not sin"
is a nominative, present participle phrase signifying the one who does not
sin with neither the appropriate progressive present context nor the
required qualifying words to indicate "does not practice" or "does
not continue in sin," or 'does not habitually sin,' etc., as some
contend, .
Furthermore, to insist on renderings of 1 Jn 3:9a such as 'does not
continue to sin, or 'does not habitually sin,' or 'does not practice sin'
is to insist on that which does not permit an occasional sin. For a single
additional sin would still qualify as "continue to sin" or "habitual
sin" or "practicing sin." Thus the attempt to change the
original Greek text to allow for an occasional sin by the born of God,
child of God does not succeed. In the final analysis the text does not
permit any sin at all. Hence 1 Jn 3:9a is best rendered what it says: "does
not sin," correctly indicating no commission of sins at all!
Furthermore, the phrase in 1 Jn 3:9c rendered "and He cannot sin,"
confirms the absolutely sinless perfection of the One born of God in view
in 1 Jn 3:8-9. He does not sin because He cannot sin! Note that according
to the context in First John relative to the subject of children of God,
born of God: they cannot claim at any time in their mortal lives that they
cannot sin, nor to have no sin, nor to have not sinned, (1 Jn 1:8, 10);
but instead they must use God's remedies for when they inevitably do sin
which include walking in the Light of God's Absolute Righteousness,
confession, etc., (1 Jn 1:7-2:2). Although individuals of flawed humanity
can and have trusted in Jesus Christ for salvation unto eternal life and
have become children of God, born of God, they nevertheless have retained
their flawed human conditions until the time when Christ appears, (1 Jn
3:2), for their resurrection unto Perfect Humanity as Christ was born
into. Note that the extant nature from which comes sinful actions and the
new born of God nature from which comes godly righteousness have both been
in view in the children of God, born of God in First John up to this
point.
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
If sinless perfection on the part of the child of God, born of God is in view in 1 Jn 3:9, then there would not be a need for much of God's Word - only passages which lead up to and include salvation. Thereafter the born of God experience, the child of God, born of God, would be perfect with no need for instruction / correction / forgiveness of temporal sins, etc. So all of the passages exhorting believers to grow in the Word and abide in the Righteousness of the Lord would be of no value - even in error. Although sinless perfection of the entire child of God is claimed by some to happen automatically at the spiritual birthing experience; all of the passages which admonish a child of God not to behave like the world, such as 1 Jn chapter 2 and Romans chapter 6, would then be misleading one to think that a true believer could practice sin. So if children of God, born of God do not and cannot sin, then all of these oft ignored passages must be expunged from God's Word - including most of the New Testament epistles.
But if Scripture stands as true, then the whole person of the child of God, born of God with both a sin nature and a new nature, which is in view in many places in Scripture, cannot be in view in 1 Jn 3:9 - because the One Born of God therein does not sin and cannot sin - He has no sin nature! And the remedies for children of God, born of God who sin are indeed needed:
(1 Jn 1:7 NASB) "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:8 NASB) If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 1:10 NASB) If we [should] say that we have not sinned, we make Him a liar and His word is not in us.
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
The "inner man" - the "new nature" - that perfect part of the mind of the child of God, born of God which cannot sin, (Ro 7:20-24; Gal 2:20), cannot be singularly in view in 1 Jn 3:9 separate from the sin nature of the child of God, born of God. For the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
Author John in his epistle has consistently referred to the whole child of God, born of God who has God's promise of eternal life, (1 Jn 2:25), as having the capacity to choose to sin or to choose to abide in Christ; and not just his new nature which cannot sin, as evidenced by 1 Jn 3:2:
(1 Jn 3:2 NASB) "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
Notice that children of God, born of God in this age have been the subject so far. And they are described as not yet like Him, with a Perfect Righteous Nature and without a sin nature: and "in Him is no sin," (1 Jn 3:5b).
Since the context leading up to and including 1 Jn 3:9 does not narrow down to only the "inner man" of the child of God, born of God; nor does it ever ignore the fleshly man of the child of God, born of God that still can and still does sin as indicated from the beginning of this epistle and throughout - hence the statement that the born of God, child of God cannot claim to be without sin, (1 Jn 1:8, 10); and the frequent warnings to him to not fall into sin, (cf. 1 Jn 2:1, 4, 11, 15-17, 23-24, 26-28; 3:4, 8); then 1 Jn 3:9 cannot refer to children of God, born of God because it stipulates that the One born of God does not and cannot sin. Hence the only interpretation left is that 1 Jn 3:9 refers to the Son of God in His Perfect sinless Humanity, Who does not and cannot sin.
(1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God. (1 Jn 3:10a YLT) In this [is made manifest] the children of God and the children of the devil." =
Note that 1 Jn 10a, "In this the children of God and the children of the devil are manifest," is contended by some to refer back to the context of 1 Jn 3:9 to end this section of First John. If this is correct, then 1 Jn 3:10a stipulates whoever is born of God and whoever is not, is determined by observation of ones behavior:
¤ that which is absolutely sinless behavior proves out one who is born of God. (Some contend a continuation of sin, or a practice of sin, or habitual sin is in view, but all it takes is one single sin to become a continuation, a practice or habitual).
¤ otherwise with a single sin an individual is not born of God.
Since all mankind aside from Jesus Christ in His Humanity remains capable of sin, with finite, flawed natures and mentalities, then no one is able to accurately discern who is sinless and who is not. Hence 1 Jn 3:9-10a cannot be a test to see if someone is saved, as there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Furthermore if it is true that one becomes absolutely sinless as a result of becoming born of God, (and it is not), then no one as yet has become born of God except Jesus Christ Himself. So 1 Jn 10a is best understood as looking forward to a new section with 10b finishing the thought begun in 10a: "In this [is made manifest] the children of God and the children of the devil: [the one] who is not doing righteousness, is not of God, and he who is not loving his brother."
Therefore, 1 Jn 3:10a begins another section in First John. Note that the implication of 1 Jn 3:10 is therefore that a child of God, born of God is to abide in the Righteousness of the Son of God - in God's Word - a key message of 1 John:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
(1 Jn 3:1 NASB) [Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him."
Each One Of Those In View In 1 Jn 3:8, The Devil And The Son Of God, Who Has Been Born Of God Into Wholly Perfect Humanity Does Not Sin, Which Could Only Be The Son Of God, Jesus Christ, Excluding The Devil. For God's Seed - The Holy Spirit - Remains In Him - In Christ; And He Cannot Sin, Because He Has Been Born Of God
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
So 1 Jn 3:9 must be understood as follows:
(1 Jn 3:9 NKJV) "Each One
[of those in view in the immediately preceeding context of verse 8: the devil and the Son of God]
Who has been born of God
[into Wholly Perfect Humanity without a sin nature which could only be the Son of God, excluding the devil]
does not sin, for His [God's] Seed [the Holy Spirit] remains in Him; and He cannot sin, because He has been born of God.
(Mt 1:20 NASB) "But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit.
(Mt 1:21 NASB) She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.
(Mt 1:22 NASB) Now all this took place to fulfill what was spoken by the Lord through the prophet:
(Mt 1:23 NASB) 'Behold, the virgin shall be with child and shall bear a son, and they shall call His name Immanuel,' which translated means, 'God with us.'
Only a perfectly sinless Man Wholly born of God through the Holy Spirit Who is 'God with us' can be in view in 1 Jn 3:9. Hence 1 Jn 3:9 is not a test of salvation at all, but a statement of fact that Jesus Christ, the Son of God Who was born of God into Perfect Humanity is the One for children of God, born of God to follow and abide in His Righteousness and not the evil of the devil who has sinned from the beginning. Hence abiding in the One Who has been born of God is the message of 1 Jn 2:28-3:9.
(1 Jn 3:10 YLT) "In this [is made manifest] the children of God and the children of the devil: [the one] who is not doing righteousness, is not of God, and he who is not loving his brother,
(1 Jn 3:11 NASB) For this is the message which you have heard from the beginning, that we should love one another;
(1 Jn 3:12 NASB) not as Cain, who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother's were righteous.
(1 Jn 3:13 NASB) Do not be surprised, brethren, if the world hates you.
(1 Jn 3:14 NASB) We [have known] that we have passed out of death into life, because we love the brethren. He who does not love abides in death.
(1 Jn 3:15 NASB) Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him.
(1 Jn 3:16 YLT) in this we have known the love [of the Son of God], because He for us His life did lay down, and we ought for the brethren [our] lives to lay down;
(1 Jn 3:17 NASB) But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?
(1 Jn 3:18 NASB) [My] Little children, let us not love with word or with tongue, but in deed and truth.
(1 Jn 3:19 NASB) [And by this] we will know that we are of the truth, And [we] will [convince] our hearts before Him [God] [that we are of the truth, (ref. 1 Jn 3:19a)]
(1 Jn 3:20 YLT) because if our [hearts] may condemn [us] - ... greater is God than our [hearts], [for] He [knows] all things.
(1 Jn 3:21 YLT) Beloved, if our [hearts] may not condemn us, we have boldness toward God,
(1 Jn 3:22 NASB) and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.
(1 Jn 3:23 NASB) [And] this is His commandment, that we [may] believe in the name of His Son Jesus Christ and love one another, just as He commanded us.
(1 Jn 3:24 NASB) [And] the one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit Whom He [gave] us."
THE WORD RENDERED, "BROTHER," IMPLIES THAT CHILDREN OF GOD, BORN OF GOD ARE IN VIEW. ONE OF THE KEY ACTIONS WHICH A CHILD OF GOD MANIFESTS OF DOING RIGHTEOUSNESS IS BEHAVIOR WHICH IS CHARACTERIZED AS A CHILD OF GOD "LOVING HIS BROTHER."
(1 Jn 3:8 NKJV) "He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. (1 Jn 3:9 NKJV) [Each One Who] has been born of God [referring to the subject of the previous verse: the Son of God Who has been born of God, (Mt 1:20-23)] does not sin, for His [God's] Seed [the Holy Spirit, (Mt 1:20-23)] remains in Him; and He cannot sin, because He has been born of God, [Mt 1:20-23]. (1 Jn 3:10 NKJV) In this the children of God and the children of the devil are manifest: Whoever [is not doing] righteousness is not of God, nor is he who does not love his brother." =
Note that 1 Jn 10a, "In this the children of God and the children of the devil are manifest," is contended by some to refer back to the context of 1 Jn 3:9 to end this section of First John. If this is correct, then 1 Jn 3:10a stipulates whoever is born of God and whoever is not, is determined by observation of ones behavior:
¤ that which is absolutely sinless behavior proves out one who is born of God. (Some contend a continuation of sin, or a practice of sin, or habitual sin is in view, but all it takes is one single sin to become a continuation, a practice or habitual).
¤ otherwise with a single sin an individual is not born of God.
Since all mankind aside from Jesus Christ in His Humanity remains capable of sin, with finite, flawed natures and mentalities, then no one is able to accurately discern who is sinless and who is not. Hence 1 Jn 3:9-10a cannot be a test to see if someone is saved, as there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Furthermore if it is true that one becomes absolutely sinless as a result of becoming born of God, (and it is not), then no one as yet has become born of God except Jesus Christ Himself. So 1 Jn 10a is best understood as looking forward to a new section with 10b finishing the thought begun in 10a: "In this [is made manifest] the children of God and the children of the devil: [the one] who is not doing righteousness, is not of God, and he who is not loving his brother."
So in the light
of 1 Jn 3:8, "He who sins is of the devil, for the devil has sinned
[lit., sins] from the beginning. For this purpose the Son of God was
manifested, that He might destroy the works of the devil," which has
in view children of God, born of God while they commit sin being
characterized as "of the devil," 1 Jn 3:10 repeats this message
in another way: when children of God, born of God are not doing
righteousness, nor loving their brother, (meaning fellow children of God,
born of God, i.e., believers): they are characterized in their behavior /
experience, as "children of the devil," and "not of God."
Note that the Greek phrases in 1 Jn 3:10b rendered "is not doing
righteousness" and "is not loving his brother" cannot be
concluded to say 'if a person fails to continually do what
is righteous' or 'if he fails to habitually love his
brother,' as some contend, because both phrases are in the present tense
with neither the appropriate progressive present context nor the required
qualifying words to indicate "continually" or "habitually,"
.
One key example that is notable when a child of God, born of God is not
doing righteousness is stipulated in 1 Jn 3:10 as that of not loving his
brother. The Greek phrase "estin ek tou Theou" is accurately
rendered, "not of God," in the sense of not characteristic of
godly behavior as opposed to "not born of God," as some contend.
For the word rendered, "brother," implies that children of God,
born of God are in view in 1 Jn 10, (cf. 1 Jn 2:9-11).
So the phrases "the children of God" and "the children of the devil" in 1 Jn 10a have in view a characterization of the potential behavior - the temporal experience of the child of God, born of God; and not his eternal status before God. So 1 Jn 3:9-10 cannot be used to accurately define whether or not an individual has trusted in Jesus Christ for eternal life or not, because those that have become children of God, born of God, can nevertheless commit sinful acts, (1 Jn 1:8, 10); and thereby they can act like children of the devil without distinction from the way those who are not born of God can behave. For sin is always, and only, a work of the devil and all sin finds it source in this adversary of God - even sins committed by children of God, born of God.
Since no one is able to accurately discern whether or not one is born of God through observation of their own or another's behavior, except God alone; then this cannot be a human test to see if another person is perfectly sinless, hence born of God. The only actual test of a person's salvation that author John and Scripture provides is the test of whether or not an individual expressed and recalls that expression of a moment of faith alone in Christ alone unto eternal life - albeit an imperfect self-test of the child of God, born of God, (1 Jn 5:9-13).
So 1 Jn 3:9 which some contend is concluded by 1 Jn 10a cannot be a test at all, but a statement of fact that Jesus Christ, the Son of God Who was born of God into Perfect Humanity is the One for children of God, born of God to follow and abide in His Righteousness and not the evil of the devil who has sinned from the beginning. Therefore, 1 Jn 3:10a begins another section in First John. Note that the implication of 1 Jn 3:10 is therefore that a child of God, born of God is to abide in the Righteousness of the Son of God - in God's Word - a key message of 1 John:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
(1 Jn 3:1 NASB) [Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him."
By abiding in
Him [Jesus Christ], (ref 1 Jn 2:1ff), by continuing to know that He is
Righteous, (cf. 1 Jn 1:5-10), children of God, born of God can manifest
themselves as children of God - to God in an absolute manner, "because
the world does not know us [children of God, born of God], because it did
not know Him, (ref. 1 Jn 3:1c)." For all mankind is flawed in its
reasoning, unable to accurately discern what is righteous and what is not.
On the other hand, the children of God, born of God have finite, albeit imperfect capacities to discern righteous acts within themselves and others by virtue of the teaching ministry of the Holy Spirit, (1 Jn 2:27), through human resources through the Word of God. But when children of God, born of God who are nevertheless flawed individuals, do not do righteous acts it does not prove that they are not born of God, just that they for those moments are not of God in their behavior / experience. God's promise to them of eternal life remains intact because it is the promise of God, (1 Jn 2:25).
(1 Jn 3:10) "In this the children of God and the children of the devil are manifest: Whoever [is not doing] righteousness is not of God, nor is he who does not love his brother; (1 Jn 3:11 NASB) For this is the message which you have heard from the beginning, that we should love one another;
[Manuscript evidence for 1 Jn 3:11]
[TR WH NU have the word "aggelia" rendered "message" in most versions with the support of A, B, 049, 33, Maj. A variant reading, "Epaggalia" rendered "promise," is found in sinaiticus, C, P, cop, 323, 614, 630, 945, 1241, 1505, 1739. As is the case in the manuscript evidence for 1 Jn 1:5, nearly the same manuscripts exhibit the textual difference between the two words. It is possible that the two words were confused for each other because there is only a two-letter difference between them. However, "promise" hardly works in this context. What follows is not a promise but a command - a "message" to "Love one another."]
(1 Jn 3:12 NASB) not as Cain, who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds [Cain's] were evil, and his brother's were righteous.' =
The message in 1 Jn 3:10 to the child of God, born of God of his being capable of manifesting himself as a child of God, born of God by doing godly, agapE acts of righteousness as especially exemplified by expressing godly, agapE love for his brother - a fellow child of God, born of God is continued in verse 11 as a command which author John indicated that children of God have heard from the beginning of their salvation: that they should agapE love one another.
(Jn 13:34 NASB) "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.
(Jn 13:35 NASB) By this all men will know that you are My disciples, if you have love for one another."
...................................................................................................................................... (1 Jn 3:11).
But before telling his audience what it entailed to love one another, author John first told what it was not in verse 12:
Cain murdered his brother, (Gen 4:9), and in that action he was characterized as of "the evil one," either as an unbeliever or as a child of God - it is not specified in the context. The reason for this murder was Cain's jealous resentment of his brother's actions which were righteous before God, not evil as Cain's were.
(Gen 4:2 NASB) "Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, 'I have gotten a manchild with the help of the LORD.'
(Gen 4:3 NASB) Again, she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the ground.
(Gen 4:4 NASB) So it came about in the course of time that Cain brought an offering to the LORD of the fruit of the ground.
(Gen 4:5 NASB) Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the LORD had regard for Abel and for his offering;
(Gen 4:6 NASB) but for Cain and for his offering He had no regard. So Cain became very angry and his countenance fell.
[The Hebrew word transliterated "shA'Ah" meaning "to look at," "to regard," never refers to just a casual glance but rather, an intentional gaze. God looked upon Abel and his offering, but not Cain and his offering (Gen. 4:4f)]
(Gen 4:7 NASB) Then the LORD said to Cain, 'Why are you angry? And why has your countenance fallen?
(Gen 4:8 NASB) If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.'
(Gen 4:9 NASB) Cain told Abel his brother. And it came about when they were in the field, that Cain rose up against Abel his brother and killed him.' "
Cain was so angry he would not be talked out of his sin - even by God. But Cain "belonged to the evil one" (1 John 3:12). It is as if he could not wait to destroy his brother. Cain's response was of the evil one in that what he did was derived from the devil, (regardless of whether or not he was a child of God, born of God) - for the devil sinned from the beginning, (1 Jn 3:8); as opposed to a response of God in Whom is no sin, (1 Jn 3:5). Cain's evil was stirred by Abel's righteous acts before God all the more - to the point of murder.
****** EXCERPT FROM 1 JOHN CHAPTER TWO ******
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him. (1 Jn 2:11 NASB) But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." =
On the other hand, in 1 Jn 2:10, John wrote, "The one who loves his brother" - with a godly, "agapE" love - "abides in the Light" - the Light of the Age to come which will be characterized by God's Absolute Righteousness - evidence of his abiding in a close personal fellowship with God so long as he demonstrates godly, "agapE" for his brother - fellow children of God, born of God. And the one who abides in the Light of God's Absolute Righteousness is equally characterized as Righteous - a result of his confessing of his sins, of his obeying of God's commandments, etc. And while he demonstrates this godly, "agapE" love for his brother - while he is abiding in the Light, there continues in his life to be no cause for stumbling in the sense of being accountable for sinful activity and thereby be walking in darkness / sin.
This implies that hatred for another is a stumbling block causing the individual to walk in darkness / evil - ensnaring him further into sin and in the darkness of this present age - far and away from the Absolute Righteousness of God.
This is not to say that others can accurately judge the extent of another's fellowship with God or even his salvation on the basis of their own personal understanding of whether or not a person is demonstrating godly, "agapE" love toward others, as some falsely contend. For there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Nevertheless, how an individual believer himself acts toward others is evidence to himself as to whether or not he is abiding in Christ, albeit imperfectly.
................................................................................................................................ (1 Jn 2:10).
In 1 Jn 2:11, author John goes back to the potential dark side of a believer's life - to the believer who hates his brother, and by that has chosen to walk in darkness:
"But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." The child of God, born of God who hates his brother is in the darkness, and walks in the darkness in evil. That is where he lives while he is hating his brother. He does not know where he is going because the darkness has blinded his eyes. His life has become a search without spiritual direction toward righteousness. To live in darkness generated by hate is to make the Savior a stranger in ones experience on earth - Who is the only means by which an individual might be given true direction and a righteous purpose in his life. Though saved unto eternal life, such a believer has forfeited the vital, intimate knowledge of God until he stops hating his brother. ........................................................................................................................... (1 Jn 2:11).
****** END OF EXCERPT FROM 1 JOHN CHAPTER TWO ******
(1 Jn 3:13 NASB) "Do not be surprised, brethren, if the world hates you."
[First word Greek "kai" rendered "And" in Sinaiticus, C(vid), P, Psi, 323, 945, 1241, 1739.
Not in A, B, byz, WE, HO; makes no real difference in the meaning of the verse.
The Greek word "mon" rendered "my" modifying "brethren" is represented in Sinaiticus, A, B, C, P, Lach, Treg, Alf, Word, Tisc, WE, HO, Weis, Sod, UBS.
Not in K, L, byz, sa, bo. Again its inclusion makes no real difference in the meaning of the verse. "Brethren" is implied as my brethren]
Author John addresses his readers as "brethren" in the sense of fellow children of God, born of God; and tells them not to be surprised if the world hates them. For abiding in God means antagonism from the world which is at enmity with God, (Jn 15:18-19). For those who are children of God, born of God in their position with God, are no longer of the world; hence are bound to receive hatred from the world.
(Jn 15:18 NASB) "If the world hates you, you know that it has hated Me before it hated you.
(Jn 15:19 NASB) If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you."
1 Jn 3:13 cannot be considered as a test of the salvation of an individual, for no child of God, born of God can express perfect agapE, godly love all the time, (1 Jn 1:8, 10; 3:2).
(1 Jn 3:13 NASB) "Do not be surprised, brethren, if the world hates you.
(1 Jn 3:14 NASB) We [have known] that we have passed out of death into life, because we love the brethren. He who does not love abides in death."
[Manuscript evidence for 1 Jn 3:14]
[WH, NU, sinaiticus A, B, 33, 1739, it, cop(bo), have "the one not loving" TR, C, Psi, Maj have "the one not living the brother" which is redundant because "the brother" is implied.
P, 1505, syr have "the one not living his brother" also redundant because "his brother" is implied]
The manuscript evidence decidedly favors the wording in WH, NU. Both variants are scribal fillers, neither of which is necessary, because it is obvious from the context that John was speaking about brotherly love]
(1 Jn 3:15 NASB) Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him."
Manuscript evidence for 1 Jn 3:15
[Variant: "himself" says the same thing].
(1 Jn 3:14a & b) "We [have known] that we have passed out of death into life, because we love the brethren," =
The first part of 1 Jn 3:14, "We [have known] that we have passed out of death into life, because we love the brethren," is an emphatic statement which evidently refers first hand to author John and fellow apostles who, as opposed to those of the world who hate the children of God, born of God, (1 Jn 3:13); they themselves do love the brethren. Since author and apostle John had already indicated in 1 Jn 3:11 that his readers should love one another, then 1 Jn 3:14 further applies to John's readers as well - as a command for them to obey.
(1 Jn 3:11 NASB) "For this is the message which you [author John's readers: children of God, born of God] have heard from the beginning, that we should love one another."
So the first part of 1 Jn 3:14, "We [have known] that we have passed out of death into life, because we love the brethren," has in view children of God, born of God who have been promised eternal life as previously stipulated in chapter 2:
(1 Jn 2:25 NKJV) "And this is the promise that He has promised us - eternal life."
¤ Since children of God, born of God have known from the beginning of their salvation unto eternal life that they have passed from death into life in the sense of already having possession of eternal life by virtue of their knowledge that they have believed in the Son of God to save them from their sins unto eternal life:
(Jn 5:24 NASB) "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life."
(1 John 5:9 NASB) "If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son.
(1 John 5:10 NASB) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
(1 John 5:11 NASB) And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 John 5:13 NASB) These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life."
¤ and since the first part of 1 Jn 3:14 has in view children of God, born of God while they are demonstrating agapE, godly love for the brethren - fellow children of God, born of God; are characterized as having known that they "have passed out of death into life,"
¤ and since 1 Jn 2:10 stipulates that while a child of God, born of God agape loves his brother with a godly love he abides in the Light of God's Absolute Righteousness and thus is purified from all unrighteousness so that there is no cause for stumbling in him, i.e., no sin is accountable to him;
(1 Jn 2:10 NASB) "The one who loves his brother abides in the Light and there is no cause for stumbling in him."
¤ then the knowledge of the children of God, born of God having passed out of death into life because they love the brethren in the first part of 1 Jn 3:14 conveys in them a temporal experience of knowing that they have, as a result of loving the brethren with an agapE, godly love, been purified of all unrighteousness by God. They have passed from being characterized in their temporal lives as sinful / dead - separated from fellowship with God to Righteous / alive in fellowship with Him Who is Eternal Life. This is assurance and corroboration to themselves, albeit imperfect, of having received possession of eternal life as an eternal destiny when they first believed.
Since the child of God, born of God can be and know that he is purified from all unrighteousness in his temporal life:
» when he walks in the Light of God's Absolute Righteousness, (1 Jn 1:7);
» when he confesses known sins, (1 Jn 1:9);
» when he keeps / abides in God's Word - His commandments, (1 Jn 2:5);
» when he expresses the hope of being like Christ when He appears, (1 Jn 3:2-3);
» when he expresses agapE, godly love for his brother, (1 Jn 2:10);
» when he abides in God's Light, (cf. 1 Jn 2:10)
then each one of these actions result in the child of God, born of God having and knowing that he has passed from the death of non-fellowship with God to the life of fellowship with Him Who is Eternal Life in his temporal life, (1 Jn 3:14a & b).
[Hodges, op. cit., pp. 157-159]:
"Perhaps the classic biblical use of the word 'know' in this sense [of knowing one has passed from death to eternal and life and temporal fellowship with God] is to be found in the declaration God made to Abraham after the patriarch showed himself willing to offer his son Isaac as a sacrifice. On that occasion God said to him; '... now I know that you fear God, since you have not withheld your son, your only son, from Me' (Gen 22:12). It goes without saying that God already knew this before Abraham did anything at all, but now God knows it as a manifested reality."
The Greek verb form oidamen used in 1 Jn 3:14a means to understand by experience. The idea is the unique, experiential self-knowledge that the children of God, born of God while they agapE, godly love the brethren possess about themselves. John is saying in 1 Jn 3:14 that he and his fellow apostles and those children of God, born of God while they agapE, godly love for the brethren have first-hand knowledge and experience of the fact that they 'have passed from death to life.' The underlying implication is that the phrase rendered "We [have known] that we have passed out of death into life" which occurs at the point of salvation (Jn 5:24), can be experientially known and appreciated through that expression of agapE, godly love for the brethren. Since John wants his readers to 'have fellowship' with the apostolic circle (cf. 1:3), it is obvious he wants the readers - fellow children of God, born of God, to share this same experiential knowledge of the 'life' the apostles possess as children of God."
.......................................................................................................................... (1 Jn 3:14a-14b)
The opposite case is presented in 1 Jn 3:14c, as follows: "He who does not love abides in death." So each child of God, born of God while he demonstrates hatred toward his brother - a fellow child of God, born of God, is characterized as abiding in death. He is abiding in a temporal and a spiritual realm which is outside of fellowship with God Who is Eternal Life and Absolute Righteousness. He has lost touch with the experience of God's life. Hence he neither abides in God nor in His Righteousness, nor in the life that God is: Eternal Life. There is nothing godlike about the child of God, born of God while he is hateful toward his brother.
.......................................................................................................................... (1 Jn 3:14c).
1 Jn 3:15 further addresses the hateful child of God, born of God, "Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him." =
The hateful child of God is further characterized as a murderer in the sense of having a hateful desire for a brother to cease to be active and alive in this world. He wants 'to be rid' of his brother and would not really care if he did physically die. Hence the hateful child of God, born of God does not have eternal life abiding in him. This is again a temporal characterization which does not condemn the child of God to eternity in the Lake of Fire - since every child of God, born of God has the promise of God of eternal life, (ref. 1 Jn 2:25). So the phrase "and you know that no murderer has eternal life abiding in him,"cannot be saying that those children of God, born of God, secure in their eternal life while they demonstrate a hatred for their brethren, do not possess eternal life. The word "abiding" is the key word in the key phrase "abiding in him." The hateful child of God, born of God is not abiding / remaining in fellowship with God Who is the Source of Eternal Life.
This is not to say that others can accurately judge the extent of another's fellowship with God or even his salvation on the basis of their own personal understanding of whether or not a person is demonstrating godly, "agapE" love toward others, as some falsely contend. For there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Nevertheless, how an individual believer himself acts toward others is evidence to himself as to whether or not he is abiding in Christ, albeit imperfectly.
On the other hand, this implies that a faithful child of God, born of God can experience the Eternal Life of God while in this temporal life, which begins with walking in the Light of God's Absolute Righteousness, (1 Jn 1:7); confessing known sins, (1 Jn 1:9); abiding in God's Word - His commandments, (1 Jn 2:5); expressing the hope of being like Christ when He appears, (1 Jn 3:2-3); demonstrating agapE, godly love of his brother, (1 Jn 2:10); whereupon he is purified from all unrighteousness and passes from the death of non-fellowship with God to the life of fellowship with Him Who is Eternal Life, (1 Jn 3:14a & b).
****** EXCERPT FROM 1 JOHN CHAPTER TWO ******
(1 Jn 2:5 YLT) "and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are...
The Greek phrase "hos d' an tErE autou ton logon," rendered "and whoever may keep His Word," in 1 Jn 2:5 has in view the positive side of knowing God beyond ones experience of salvation unto eternal life. Since the Greek word rendered "tErE" means to keep in the sense of carefully guarding and observing, then this phrase has in view one who carefully guards and observes God's commandments for a period of time, resulting in one being declared as follows: "truly in him the love of God [has] been perfected." In view is the love of God as demonstrated in the faithful believer - the disciple. The Greek word "agapE" rendered "love" in 1 Jn 2:5 refers to the godly, self-sacrificial, absolutely benevolent love one expresses for another - especially for fellow children of God...
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him. (1 Jn 2:11 NASB) But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." =
On the other hand, in 1 Jn 2:10, John wrote, "The one who loves his brother" - with a godly, "agapE" love - "abides in the Light" - the Light of the Age to come which will be characterized by God's Absolute Righteousness - evidence of his abiding in a close personal fellowship with God so long as he demonstrates godly, "agapE" for his brother - fellow children of God, born of God. And the one who abides in the Light of God's Absolute Righteousness is equally characterized as Righteous - a result of his confessing of his sins, of his obeying of God's commandments, etc. And while he demonstrates this godly, "agapE" love for his brother - while he is abiding in the Light, there continues in his life to be no cause for stumbling in the sense of being accountable for sinful activity and thereby be walking in darkness / sin.
This implies that hatred for a brother is a stumbling block causing the individual child of God, born of God to walk in darkness / evil - ensnaring him further into sin and in the darkness of this present age - far and away from the Absolute Righteousness of God.
This is not to say that others can accurately judge the extent of another's fellowship with God or even his salvation on the basis of their own personal understanding of whether or not a person is demonstrating godly, "agapE" love toward others, as some falsely contend. For there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Nevertheless, how an individual believer himself acts toward others is evidence to himself as to whether or not he is abiding in Christ, albeit imperfectly.
................................................................................................................................ (1 Jn 2:10).
In 1 Jn 2:11, author John goes back to the potential dark side of a believer's life - to the believer who hates his brother, and by that has chosen to walk in darkness:
"But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." The child of God, born of God who hates his brother is in the darkness, and walks in the darkness in evil. That is where he lives while he is hating his brother. He does not know where he is going because the darkness has blinded his eyes. His life has become a search without spiritual direction toward righteousness. To live in darkness generated by hate is to make the Savior a stranger in ones experience on earth - Who is the only means by which an individual might be given true direction and a righteous purpose in his life. Though saved unto eternal life, such a believer has forfeited the vital, intimate knowledge of God until he stops hating his brother. ........................................................................................................................... (1 Jn 2:11).
****** END OF EXCERPT FROM 1 JOHN CHAPTER TWO ******
.......................................................................................................................... (1 Jn 3:15)
(1 Jn 3:16 YLT) "in this we have known the love [of the Son of God], because He for us His life did lay down, and we ought for the brethren [our] lives to lay down;" =
In this we children of God, born of God have known the love of the Son of God for us from the beginning of our salvation experience when we first expressed our faith in His laying down His life for us - for our sins unto eternal life, demonstrating His great love for us, (and not for us only but for the whole world, (ref. 1 Jn 2:2). And out of this knowledge we ought for the brethren - our fellow children of God, born of God to lay down our lives out of our love for them - in all things spiritual and temporal.
(1 Jn 3:17 NASB) "But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?" =
The Greek word "bion" in verse 17 literally refers to 'life' in the sense of its earthly and / or material goods. It is thus best rendered "goods," conveying the sense of sharing with others the material things which sustain life - a way of laying down 'our lives' [Greek: "psuchEn" in verse 16] for others. If what might keep me alive is given to a 'brother in need,' then I have acted in the spirit of self-sacrifice for which the Lord Jesus offered the model.
And the Greek word "splanchna" literally "bowels" in verse 17 refers to the area of the stomach and intestines (which were thought to be the seat of the feelings and emotions); hence it is best rendered "the heart."
So the child of God, born of God who has material possessions and sees his brother in need and closes his heart against him in the sense of not making provision for his brother's needs then the question is asked with the answer in mind: "How does the love of God abide in him?" The answer is that it does not.
(1 Jn 3:18 NASB) "[My] Little children, let us not love with word or with tongue, but in deed and truth. (1 Jn 3:19a NASB) [And by this] we will know that we are of the truth, (1 Jn 3:19b NASB) And [we] will [convince] our hearts before Him [God] [that we are of the truth, (ref. 1 Jn 3:19a)] (1 Jn 3:20 NKJV) because if our [hearts] may condemn [us] - ... greater is God than our [hearts], [for] He [knows] all things." =
[Manuscript evidence for 1 Jn 3:18]:
["My little children" in Sinaiticus, A, B, C, P, Lach, Treg, Alf, Word, Tisc, WE, HO, Weis, Sod, UBS. Omitted in K, L, byz, sa, bo. If omitted, "My" is nevertheless implied]
In 1 Jn 3:18,
author and apostle John begins his conclusion of the subject of the
children of God, born of God expressing true agapeE, godly love toward one
another: "My little children, let us not love with word or with
tongue, but in deed and truth." He was saying that true agapE, godly
love requires action in deed and truth - not lip service that lacks
substance and truth, but an expression that conforms to the truths of
God's Word wherein the child of God, born of God is abiding in God's Word,
in His Absolute Righteousness in order to express that love - a love which
is not self-centered but sacrificial and for the material and / or
spiritual benefit of others .
The perfect example of the agapE, self-sacrificial love of God is the
atoning sacrifice for the sins of the whole world by the Son of God:
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
...................................................................................................................................... (1 Jn 3:18).
(1 Jn 3:19a NASB) "[And by this] we will know that we are of the truth," =
[Manuscript evidence of 1 Jn 3:19a]:
[WH, NU, Sinaiticus, A, B, C, 33, 1739 have "we will know [future tense] that we are of the truth"
Variant: TR, K, L, 049, Maj, it have "we know [present tense] that we are of the truth"
The present tense displays scribal assimilation to the present plural verb rendered "we know" used predominately in this epistle (2:3, 18; 3:24; 4:6, 13; 5:2). But John deviated from the present tense in this instance because he wanted to include a notion of future accountability, as well as ongoing accountability]
The first phrase of verse 19 of 1 John chapter 3 rendered "And by this we will know that we are of the truth" refers back to the exhortation of verse 18, "[My] Little children, let us not love with word or with tongue, but in deed and truth." So the expression of agapE, godly, self-sacrificial love toward the brethren in deed and in truth - and not just giving it lip service - is the means by which we children of God, born of God will know that we are of the truth in the sense of being born of God, children of God saved unto eternal life and in temporal fellowship with God, albeit imperfectly.
[Hodges, op. cit., p. 163]:
"If the [child of God, born of God] doubts that he is able to express [agapE, godly] love to his brethren, essentially if he is doubting whether he can relate to, or participate in, 'the truth' revealed in Christ about that kind of love; he may feel guilty for past failures or he may have a strong sense of inadequacy, but by acting in love as verse 18 directs, he can actually know that by such actions he is participating in 'the truth' - that is, he is 'of the truth.' Another way of saying this is, that by so loving one can know that his actions have their source in 'the truth.' "
................................................................................................................................... (1 Jn 3:19a).
(1 Jn 3:19b NASB) "And [we] will [convince] our hearts before Him [God] [that we are of the truth, (ref. 1 Jn 3:19a)]
(1 Jn 3:20 YLT) [because] if our [hearts] may condemn [us] - ... greater is God than our [hearts], and He [knows] all things."
2) [1 Jn 3:19b-20 Interlinear]:
(1 Jn 3:19b Greek) ."kai .emprosthen autou peisomen ..........tas .kardias .hEmOn;
................................"and before .........Him .shall convince . the hearts ....our
(1 Jn 3:20 Greek) "hoti ........ean kataginOskE ............hEmOn hE .kardia,
............................."[because] .if .should condemn [us] .our ........the heart
hoti .......meizOn estin ho .Theos tEs ..........kardias hEmOn kai ..ginOskei panta."
because greater .is .....the .God ...than the .heart ....our ........and .knows ....all things."
First John 3:20 best reads as connected with the last phrase of 1 Jn 3:19 being read first as follows: "And [we] will [convince] our hearts before Him [God] [that we are of the truth, (ref. 1 Jn 3:19a)]. And [we] will assure our hearts before Him [God] because if our [hearts] may condemn [us] - greater is God than our [hearts], and He [knows] all things.
[Manuscript evidence for 1 Jn 3:20]:
A variant reading in Psi, it(tw), vg(mss), adds "not" before the word rendered "condemn," yielding the rendering "[That] if our hearts do not condemn us, God is greater than our [hearts] and knows all things." But author John takes up the negative side in the next verse. So making it negative here is redundant and takes on a punitive tone which is absent in John's Epistle.
According to the much better attested evidence, the believer can take consolation in God's graciousness - for that is how we are saved: by His grace, not on our own merits. The negative interpretation is that the believer should recognize that God, Who is greater than we, would echo any condemnation and do so in greater fashion - hence mete out greater punishment than the believer thinks is due him. The variant reading which could not be original because it is so poorly attested, emphasizes the negative. It indicates that God still knows everything about us, even if we are calloused to sin and choose to ignore it - assuming the worst in every believer, and going completely counter to John's tone which is especially loving and gentle, as indicated by his frequent endearments to his dear, little children. The negative moves away from author John's theme of encouragement and assurance of our salvation with a view to abiding in God's Word so as to be assured of eternal rewards. Hence the negative reading which assumes the negative in every believer's life with a warning that God knows everything so we won't be able to get away with anything and hence get our just punishment and condemnation, is against John's tone of assurance and grace. Furthermore, author John turns to the negative side in the very next verse]
So according to 1 Jn 3:18-19a: as a child of God, born of God expresses agapE, godly love for the brethren in deed and in truth, then 1 Jn 3:19b indicates that he will convince / assure his own heart / his mind before God that he is of the truth in the sense that he will be assured before and by the grace of God that his actions were indeed expressions of agapE, godly love, albeit imperfect, (cf. 1 Jn 1:8, 10). Whereupon 1 Jn 3:19b then leads directly into 1 Jn 3:20 covering the possibility that if because our [hearts] should condemn us in the sense of convince us that our efforts to express agapE, godly love are not that worthy of God, i.e., flawed and thereby condemned that it is nevertheless accepted by God because He is greater than our hearts and knows all things - and will purify us from all unrighteousness by his grace because we love the brethren, however imperfectly.
(1 Jn 3:14 NASB) "We [have known] that we have passed out of death into life, because we love the brethren. He who does not love abides in death."
[Hodges, op. cit., pp. 163-165 on 1 Jn 3:20]:
John's meaning in verses 19-20 is that by acting with deeds of love ('by this,' verse 19), we can know we are 'of the truth.' But also, by so acting, we can quiet our condemning heart 'if our heart' accuses us of failure in the expression of [agapE, godly love]. Whatever we try to do in love, a sensitive conscience often 'condemns us' for having done too little, or for not making up for past failures, or for any number of things. Our instances, in our sinful flesh, are so selfish that we may even in the midst of acting in Christian love suspect ourselves of impure or unworthy motives. 'Our heart' thus does not take account of our actions and continues to accuse us.
But 'God is greater than our heart' and what the 'heart' refuses to take into account, 'God,' who 'knows all things' does take into account. When we have loved 'in deed and in truth' God is very much aware of that, even when our hearts tend to ignore it. At such times we should assure (i.e., persuade [verse 19, Greek: peisomai]) our hearts that 'God is greater than our heart' in that He knows perfectly well the love we have expressed by our actions. Nothing escapes His eye.
A slight paraphrase of 3:18-20 may serve as a summary of these verses:
'My little children, let's not love with words only or with our speech, but in action and in reality. That, you see, is how we recognize our participation in the truth and that's how we can convince our [hearts] - if our [hearts] make us feel guilty - that God is greater than our [hearts] and He takes account of all we have done."
........................................................................................................................... (1 Jn 3:19b-20).
(1 Jn 3:21 YLT) "Beloved, if our [hearts] may not condemn us, we have boldness toward God,
(1 Jn 3:22 NASB) and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight."
Author and apostle John addresses his readers affectionately with "Beloved," a term which within the context of First John identifies them as children of God, (1 Jn 2:1, 2:12-23; 2:18, 28; 3:1-2, 7, 10, 18); with sins forgiven, (1 Jn 2:12); having an anointing from the Holy One - the indwelling of the Holy Spirit, hence born of God, (1 Jn 2:12, 20, 27, 29); promised eternal life, hence born of God, (1 Jn 2:25); and who will be like the Son of God when He appears, hence born of God, (1 Jn 3:1-2). He then identifies himself with them as follows: "If our [hearts] may not condemn us, we have boldness toward God and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight." The Greek word "ean" rendered "if" is followed by the Greek phrase "mE kataginOskeE" rendered "may not condemn us" which is in the subjunctive mood which indicates "If" - maybe it is and maybe it is not true that our hearts do not condemn us. If it is true, we have boldness toward God. So the children of God, born of God - John included - when their hearts do not condemn them with respect to keeping God's commandments, especially expressing agapE, godly love toward the brethren, then it is true that they have no sense of self-condemnation before God, (1 Jn 3:21). Hence according to the context of First John, they are walking in the Light of God's Absolute Righteousness wherein they are in fellowship with Him, (1 Jn 1:5-10) - keeping His commandments and doing the things that are pleasing in His sight, (1 Jn 3:22b) - all as a result of the grace of God purifying the imperfect actions of the children of God, born of God as they make their efforts to be faithful. And because they are in fellowship with God by keeping His commandments - doing His will, they have boldness toward God. Hence whatever they pray and ask God for, they will receive because their prayers will be in accordance with the will of God, (1 Jn 3:22a).
(1 Jn 3:23 NASB) "[And] this is His commandment, that we [may] believe in the name of His Son Jesus Christ and love one another, just as He commanded us."
"Kai ahutE estin hE .entolE ...............autou, hina pisteuOmen .........tO ......onomati
"And this ...is ......the commandment His, .....that we should believe on the name
tou ....Uhiou .autou IEsou Christou, kai .agapOmen .allElous,
of the Son ....His .....Jesus .Christ, ....and should love one another,
kathOs edOken entolEn .............hEmin."
even as He gave commandment to us."
The Greek phrase "hina pisteuOmen tO onomati tou Uhiou autou IEsou Christou" rendered "that we should believe in the name of His Son Jesus Christ" is a present tense tense action indicating an ongoing action of believing in the name of the Son of God, Jesus Christ which is connected to the phrase "kai agapOmen allElous kathOs edOken entolEn hEmin" rendered "and we should love one another, even as He gave commandment to us" with a present tense action in view - an ongoing action of expressing agapE, godly love for one another.
[Manuscript evidence for 1 Jn 3:23]
[1 Jn 3:23a -
Sinaiticus, A, C, Psi, 0245, 33, 1739 have the present subjunctive "we should continue to believe," which denotes in this context, since believers are in view, (1 Jn 2:1-2, etc.) a continuance of that initial belief. The present subjunctive best fits the tone of John's epistle - one of encouragement of believers to continue in their faith.
Variant - TR, WH, NU, B, Maj. have the aorist subjunctive "we should believe" a punctilear, completed action moment of faith which presumes that John's readership have not yet believed unto eternal life! The aorist usually points to initial belief or to believe at a particular time (punctiliar).
1 Jn 3:23b - Sinaiticus, B, C, 33, 1739, Maj have "believe in the name of His Son, Jesus Christ." This was altered in a few witnesses (A, 1846, vg(mss) to "in His name, Jesus Christ"
1 Jn 3:23c - TR, WH, NU sinaiticus, A, B, C, Psi, 0245, 33, 1739, it, syr, cop have "as He gave us commandment."
But the variant occurs in 049, Maj: "as He gave commandment," evidently due to homoeoteleuton (re: same word endings)
The TR, WH, NU reading has excellent support, (sinaiticus, A, B, C, Psi, 0245, 33, 1739, it, syr, cop); and is followed by nearly all the English versions] =
(1 Jn 3:23 NASB) "[And] this is His commandment, that we [may] believe in the name of His Son Jesus Christ and love one another, just as He commanded us.' =
So 1 Jn 3:23 concludes the subject of the Son of God's command to children of God, born of God to abide in His Righteousness by keeping His commandments, (1 Jn 3:10-23). This is not a two part commandment, first to believe in the name of God's Son, Jesus Christ for eternal life, and then to love one another, as some contend - especially by invoking the lesser manuscript evidence of the aorist tense Greek "pisteusOmen" = that we should believe. But rather, this is a single commandment that we children of God, born of God who have already trusted in the Son of God for eternal life who are then to extend / continue that belief to acknowledge the name / the Authority and Sovereignty of God's Son Jesus Christ Who commands us to love one another. And by this obey His commandments especially the command to love one another.
(Jn 13:34 NASB) "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.
(Jn 13:35 NASB) By this all men will know that you are My disciples, if you have love for one another."
(1 Jn 3:24 NASB) "[And] the one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit Whom He [gave] us." =
First John chapter two instructs the child of God, born of God relative to the subject of keeping His commandments:
****** EXCERPT FROM 1 JOHN CHAPTER TWO ******
THE PHRASE IN 1 JN 2:3 RENDERED "IF WE KEEP HIS COMMANDMENTS" CANNOT BE CONVEYING IN THE ABSOLUTE SENSE THE BELIEVER LEADING A SINLESS LIFE OF ABSOLUTELY PERFECT RIGHTEOUSNESS. THIS WOULD CONTRADICT 1 JN 8, 10. BUT 1 JN 2:3 IS CONVEYING A BELIEVER LIVING IN A REMARKABLY CONSISTENT PATTERN OF BEING IN FELLOWSHIP WITH GOD BY WALKING IN THE LIGHT OF HIS ABSOLUTE RIGHTEOUSNESS, CONSTANTLY CONFESSING HIS SINS TO GOD AND OBEYING HIS COMMANDMENTS
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we keep His commandments." =
(1 Jn 2:3 Interlinear) "kai ..en toutO ginOskomen hoti egnOkamen ......auton
....................................."And by this ....we know .......that we have known Him
ean tas .entolas ................autou tErOmen."
if ....the commandments His .....we keep."
This verse best rendered "Now by this we know [present tense] that we [have known] [perfect tense] Him, [God] if we keep His commandments," (YLT, instead of "we know that we know Him" (NKJV, ASV, KJV), or "we know that we have come to know Him," (NASB, HOLMAN, NIV). The verse conveys a knowing in the sense of a recollection of having begun knowing God in the past with ongoing present results of knowing God (perfect tense) as a result of knowing that we have been keeping His commandments.
The Greek verb "tErOmen" rendered "we keep" is used in this epistle six times with 'commandments' as its object (here and in verse 4; in 3:22-24; and 5:2-3); once with 'His word' as the object (verse 5); and in 5:18 with 'himself' as the object. The verb fundamentally means 'to keep watch over, guard.' To keep a commandment simply means to 'carry out a command.' But the Greek verb (tErOmen) carries an additional connotation of being 'observant' or 'careful' about the commandments. The English 'to keep a commandment' does not suggest this additional idea found in the Greek. John is not thinking, therefore, about mere performance of the commands of God, but rather about that attitude of obedience which is marked by concern for, and attentiveness to, God's will. We are to 'guard' His commands!
Author John's transition from believers having fellowship with God and with His Son Jesus Christ, (1 Jn 1:5-2:2), to believers having become disciples knowing God / Jesus Christ in a more intimate sense beginning in 1 Jn 2:3 is one which logically follows as the believer as a disciple becomes more and more consistent with walking in the light of God's Absolute Righteousness, (1 Jn 1:7), by more and more consistently acknowledging His Perfect Light which shines upon him through the believer's acknowledgment of God's handiwork in His creation, (Ro 1:20), through consistent study of the Word of God, (1 Jn 2:14), through confession of his sins to God, (1 Jn 1:7, 9), and as a disciple through obedience to God's commandments, (1 Jn 2:3).
The measure of a believer's knowledge of God will correspond to the extent of his obedience to God's commandments, i.e., his godly conduct. Note that the believer's fellowship and knowledge in view in 1 John is of both the Father and His Son, Jesus Christ without distinction. To know One of them intimately is to know the Other; for they are separate Personalities, but comprise absolutely one God, (Jn 10:30-33).
Note that the Greek verbs rendered "we know" and "we have known," "ginOskomen" and "egnOkamen" respectively are from the infinitive "ginOskO," which means to know. This verb can be and is used interchangeably with "epiginOskO" which can have the same meaning in the particular context that it appears without regard to which verb is chosen by the writer to use. Some falsely contend that "epiginOskO" has a specialized meaning in Scripture to convey a special knowledge of God, but the verb "ginOskO" does that in 1 Jn chapter 2 as well - the two verbs are synonymous as every koine Greek dictionary indicates.
Since salvation unto eternal life is received only by a moment of faith alone in Jesus Christ alone for it; wherein the one believing in Him may know Christ as ones Savior, (1 Jn 5:9-13; Jn 3:15-18); and since 1 Jn 2:3 has in view what an already saved individual / believer has known of God at those times when he is keeping God's commandments; then 1 Jn 2:3 does not have in view what an unbeliever must do and/or know in order to acquire eternal life.
Since 1 Jn 2:3 has in view a believer having a certain knowledge of God commensurate with the manner in which he is keeping God's commandments, then that which is in view in 1 Jn 2:3 is a knowledge of God beyond the saving knowledge one receives when one believes in Jesus Christ for eternal life - a further knowledge which is not a measure of whether or not one has eternal life which the latter measure of knowledge is solely based on that moment of saving faith, (1 Jn 5:9-13); but it is a measure of an already saved believer's spiritual maturity, (cf. Jn 14:15; 15:10; 1 Jn 3:22, 24). Further details of this greater knowledge of God depends specifically upon the individual circumstances in each particular believer's mortal life, moment by moment - a measure of which is the extent to which that believer in that moment is keeping God's commandments, however long or short that moment is.
The phrase rendered "If we keep His commandments" cannot be conveying in the absolute sense the leading of a sinless life of absolutely perfect righteousness. This would contradict Scripture, (ref. 1 Jn 1:8, 10; 2:1; 2:1). But it is conveying the sense of a believer living in a remarkably consistent pattern of remaining in fellowship with and growing in the knowledge of God by walking in the light of His absolute righteousness, constantly confessing his sins to God and obeying His commandments - * "remarkably" as defined by the grace of God working in the life of each individual believer.
(John 14:6 NASB) "Jesus [says] to him, I am the way, and the truth, and the life; no one comes to the Father but through Me.
(John 14:7 NASB) If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.
Jesus was reproving the disciples considering the context of verses 8 and 9. Promising them a future knowledge that is tantamount [equivalent] to salvation is not in view. So Jesus was not promising the disciples that they would come to know the Father as they had known Himself, the Son, but that they should have already known the Father as manifested in the Son - a knowledge which goes beyond what one would come to know through a moment of saving faith in Jesus Christ.
The phrase rendered "If you had known Me," is similar to the message to the pharisees in John 8:19 NASB, "So they [the pharisees, v. 13] were saying to Him, 'Where is Your Father?' Jesus answered, 'You know neither Me nor My Father; if you knew Me, you would know My Father also.' ) So just as in John 8:19, Jesus was promising to the disciples that they would know the Father even as they had come to know the Son. The phrase "If you had known Me," of Jn 14:7a is affirmed by the next statement in 14:7b, "from now on you know Him and have seen Him" in the following two verses]:
(John 14:8 YLT) Philip [says] to him, 'LORD, [show] to us the Father, and it is enough for us;'
(John 14:9 YLT) Jesus [says] to him, 'So long time am I with you, and [you have] not known me, Philip? He who [has] seen me [has] seen the Father; and how [do you] say, ['Show] to us the Father?"
So after announcing that He is 'the way, the truth, and the life,' (Jn 14:6), the LORD goes on to say to all the disciples, 'If you [Greek, plural] had known Me [implication: but you didn't], you [Greek, plural] would have known [implication: but you don't] My Father also; and from now on you [Greek, plural] know Him and have seen Him.' When Philip asks to see the Father, Jesus again responds, "Have I been with you [Greek, plural] so long, and yet you [Greek, singular] have not known Me, Philip?' Clearly, there was a sense in which Philip and the other disciples did not know the One in Whom they had believed.
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we keep His commandments." =
So 1 Jn 2:3 cannot be taken as a way of knowing whether or not one is saved unto eternal life by virtue of keeping God's commandments. The verse does not say that one can know that one is saved on the basis of whether or not one is keeping God's commandments. For 1 Jn 5:9-13 indicates that the knowledge that one is saved comes exclusively on the basis of the individual knowing that he has believed in Christ for eternal life and nothing else. Secondly, 1 Jn 2:3 does not say that one who obeys God's commandments knows he has eternal life; rather it says that one who is a believer and who obeys God's commandments has known God in the sense of beyond what he knows from his moment of saving faith - evidently a greater knowledge on a more intimate level than he received when he became a believer. Further details of this greater knowledge of God depends specifically upon the individual circumstances in each particular believer's mortal life, moment by moment - a measure of which is the extent to which that believer in that moment is keeping God's commandments. Finally, in view of an individual's flawed nature which includes his mentality - his perception, salvation unto eternal life cannot be confirmed in an individual on the basis of that individual's perception that he is keeping God's commandments, yet may not be - especially if he is boasting about it. For he may not know all of what God commands of him, because of inadequate study of God's Word. On the other hand, 1 Jn 2:3 does address whether a believer - a child of God, (cf. 1 Jn 2:1-2, 12; Jn 1:12-13), has a certain knowledge of God as a result of keeping His commandments - a knowledge beyond the saving knowledge of God and Jesus Christ which one acquires when one has trusted in Jesus Christ for eternal life, (ref. 1 Jn 5:9-13).
[Hodges, op. cit., pp. 75-78]:
"When Jesus framed His great statement about being the Resurrection and the life and about guaranting eternal life to every believer, He asked Martha, 'Do you believe this?' (John 11:25-26). Martha's reply was a strong affirmation, 'Yes, LORD, I believe that you are the Christ, the Son of God. Who is to come into the world' (John 11:27).
To the same effect is the story of the conversion of the man born blind. Jesus asks him, 'Do you believe in the Son of God?' (John 9:35). When the man inquires, 'Who is He, LORD, that I may believe in Him?' Jesus replies majestically, 'You have both seen Him and it is He Who is talking with you' (John 9:36-37). The blind man does not respond to this by saying, 'I hope I believe' or 'Whether I believe or not will be seen from my works!' Instead he says, 'Lord, I believe' (John 9:38). The idea that a believer cannot really know he has believed is a theological construct without a shred of support from the Word of God."
****** END OF EXCERPTS FROM 1 JOHN CHAPTER TWO ******
(1 Jn 3:24 NASB) "[And] the one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit Whom He [gave] us." =
Of those children of God, born of God, those who keep His commandments, albeit imperfectly, will abide in Him, and He in them. Children of God, born of God who are keeping God's commandments - abiding in His Word, know that He [God the Holy Spirit] abides in them - by the Spirit Whom He [Jesus Christ] gave us.
This implies that the Holy Spirit operates within the life of the child of God, born of God such as prompting him:
» to study / abide in God's Word, (1 Jn 2:14, 27);
» of what to say to others from Scripture, (1 Jn 2:14);
» to share his faith with others, (Mt 28:19-20);
» to express agapE love toward the brethren, (1 Jn 2:10; 3:14, 18-19);
» to confess his sins - to walk in the light of God's Righteousness, (1 Jn 1:5-7, 9);
» to be assured that his sins are forgiven, (1 Jn 1:9, 2:12);
» to look forward to Christ's appearing and thereby to be assured of his eternal destiny,
» to keep God's commandments, (1 Jn 2:3, 2:25; 3:2-3, 24);
» to walk in the same manner that Christ walked, (1 Jn 2:6);
» to not love the world or the things in it, (1 Jn 2:15);
» to know that they are born of God unto eternal life because the world hates them like it hated Christ, (1 Jn 3:13);
» to confess the Father and the Son, especially that the Son having come in the flesh, (1 Jn 2:23);
» to know that God is Light - perfect Righteousness; and in Him there is no darkness, no unrighteousness at all, (1 Jn 1:5-7; 2:29; 3:5);
» to know that he is a child of God, born of God, (1 Jn 3:1-3); etc.
[Expositor's Bible Commentary – Volume 12: Hebrews through Revelation]:
[1 Jn 3:24]: "In this summary verse the author states for the first time in this epistle the mutual reciprocity involved in "living" in God. Obedience issues in the perfection of the "fellowship" between God and us. We "live" in him. He "lives" in us. We come to our "fellowship" with the Father through the "fellowship" the Son has with the Father (John 14:20; 17:21-23). The Son also enters into fellowship with us (15:4-5); and through him we have fellowship with the Father and with one another, just as the sign of our fellowship with the Father and with the Son is our love for them (cf. John 17:23-26). Clearly, Jesus' words in the Gospel of John are the basis for this expansion of the relation of love to "living" in God in 1 John."
The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
"3:24. Two new themes appear in this verse. The first theme is the epistle's first reference to God, or Christ, abiding in each obedient believer. Those who obey His commands (cf. 2:3; 3:23; 5:2-3) live (menei, "abide") in Him, and He in them. That the abiding life involves this mutuality is made plain in the Parable of the Vine and the Branches (John 15:4-5, 7). The second new idea is the epistle's first of six explicit references to the Holy Spirit (cf. 1 John 4:2, 6, 13; 5:6, 8; cf. "the Holy One" in 2:20). The way a believer can verify that God lives (menei, "abides") in him is by the operation of God's Spirit in his life. John then showed that God's Spirit is the Spirit of both faith (4:1-6) and love (4:7-16)—the two aspects of the two-part "command" given in 3:23."