1 John 3

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 51 2 8 0 0 3. Believe in Jesus, part 2) 3:1 24) ) Outline (continued)) 3:1 3 D. Children of God ) 3:1 1. God s Love ) 3:2 2. God s Children ) 3:3 3. Knowledge of God ) 3:4 6 E.

The Nature of Sin ) 3:4 1. Sin and the Law ) 3:5 2. The Coming of Christ ) 3:6 3. Believer and Unbeliever ) 3:7 10 F. Born of God ) 3:7 1. The Righteous ) 3:8 2.

The Unrighteous ) 3:9 3. Free from the Power of Sin ) 3:10 4. Righteousness and Love ) 3:11 15 G. Hatred of the World ) 3:11 12 1. Love and Hate ) 3:11 14 2. Hatred ) 3:15 3.

Murder ) 3:16 18 H. Love for Each Other ) 3:16 1. Positive ) 3:17 2. Negative ) 3:18 3. Conclusion ) 3:19 20 I. Confidence before God ) 3:21 24 J.

Trust and Obey ) 3:21 22 1. Trust and Obey ) 3:23 24 2. Believe and Love ) ) ) ) ) D. Children of God) 3:1 3) 3 1 How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know him. 2 Dear friends, now we are children of God, and what we will be has not yet been made known.

But we know that when he appears, we shall he like him, for we shall see him as he is. 3 Everyone who has this hope in him purifies himself, just as he is pure.) ) 1. God s Love) 3:1) Children of the heavenly Father) Safely in his bosom gather;) Nestling bird nor star in heaven) Such a refuge e er was given.) Carolina V. Sandell Berg) trans. Ernst William Olson) 1. How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are!

The reason the world does not know us is that it did not know him.) Note the following:) a. The love of God) In the Greek, John begins this sentence with a command: See. He wants the readers to observe the manifestations of the Father s love. He introduces the subject of the love of God in the preceding chapter (2:5, 15), briefly discusses it in this chapter (3:1, 16, 17), and fully explains it in the next chapter (4:7 9, 10, 12, 16 18). The readers ought to fathom the kind of love the Father gives his children. That love is great.

The Greek word translated how great or what kind of occurs only six times in the New Testament and always implies astonishment and generally admiration. ��1��) John does not say the Father loves us. Then he would describe a condition. Instead, he writes, the Father has lavished [his love] on us and thus portrays an action and the extent of God s love. John has chosen the word Father purposely. That word implies the Father-child relationship. However, God did not become Father when he adopted us as children.

God s fatherhood is eternal. He is eternally the Father of Jesus Christ and through Jesus he is our Father. Through Jesus we receive the Father s love and are called children of God. ) b. Children of God) 1 1 2 8 0 “tw://bible.?id=45.8.17|AUTODETECT|” What an honor! God calls us his children and gives us the assurance that as his children we are heirs and co-heirs with Christ 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” ). God gives the right to become children of God 7 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 1 1 -1 9 0 0 ) to all who in faith have received Christ as Lord and Savior. God extends his love to his Son Jesus Christ and through him to all his adopted children.) 1 3 2 8 0 0 John underscores the reality of our status when he writes that already, at present, we are children of God. And that is what we are! In other words, God does not give us a promise which he will fulfill in the future. No, in fact we are already God s children. We enjoy all the rights and privileges our adoption entails, because we have come to know God as our Father.) c. Knowledge of God) God s children experience the love of God. They profess him as their Father, for they have an experiential knowledge of God. They put their trust and faith in him who loves them, provides for them, and protects them.) 1 1 2 8 0 “tw://bible.?id=43.16.2-43.16.3|AUTODETECT|” The hostile, unbelieving world, however, does not know the children of God. Unbelievers cannot understand us, says John, because they do not know God 7 1 -1 9 0 “tw://bible.?id=43.16.2-43.16.3|AUTODETECT|” John 16:2 3) 1 1 -1 9 0 0 ). The world does not recognize us because it never recognized him. ��2�� The unbelieving world lives separated from God and will never know the significance of our spiritual relationship with God. If we were to become worldly, we would forfeit our status as children of God. By rejecting us, however, the world confirms our relationship with God the Father.) 1 14 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:1) 4���� the second person plural active imperative of �6��� (the second aorist of the verb A��� [I see]).) ����� whereas John repeatedly employs the diminutive ������ (dear children) to express endearment, here he uses the noun �����, not �1�� (sons), to include sons and daughters.) ��v ���� manuscript evidence for the inclusion of these two words is strong. The absence of the words in several of the latest witnesses (K L most minuscules), followed by the Textus Receptus, is due either to scribal oversight, perhaps occasioned by graphical similarity with the preceding word, or to deliberate editorial pruning of an awkward parenthetical clause. ��3��) �������� this verb indicates experiential knowledge, in contrast to the verb �6�� which usually refers to innate knowledge (see v. 2).) 2. God s Children) 3:2) 2. Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is.) In Greek John writes, Beloved. This term which expresses a passive idea may imply that God is the one who loves us: Beloved by God.

John, then, continues to stress the special relationship we have with God. The Father loves us and therefore we are now his children. Already in this earthly life we claim the right to be God s children and are able to procure this assurance.��4��) We are in principle children of God (v. 1) who lack perfection because of sin. But that which is principle now will become full reality in the future. John, therefore, observes, What we will be has not yet been made known. That is, God has only begun his marvelous work in us which in time he will bring to completion.) What will we be in the future?

Although the Bible is a book that relates the work of creation and redemption, it also gives us a glimpse of the future. For instance, John tells his readers about their identity with Jesus.) But we know that when he appears, we shall be like him, for we shall see him as he is. ��5�� In his epistles, Paul reveals the same truths. Here are three relevant passages:) ) 1 1 2 8 0 “tw://bible.?id=47.3.18|AUTODETECT|” And we, who with unveiled faces all reflect the Lord s glory, are being transformed into his likeness with ever-increasing glory. [) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=50.3.21|AUTODETECT|” [Jesus Christ] will transform our lowly bodies so that they will be like his glorious body. [) 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=51.3.4|AUTODETECT|” When Christ, who is your life, appears, then you also will appear with him in glory. [) 7 1 -1 9 0 “tw://bible.?id=51.3.4|AUTODETECT|” Col. 3:4) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=45.8.29|AUTODETECT|” Scripture discloses that at the coming of Christ we will be glorified in body and soul. We shall be like him. The Bible nowhere states that we shall be equal to Christ. Instead it tells us that we shall be conformed to the likeness of the Son of God. We share his immortality. However, Christ has the preeminence, for the Son of God is the firstborn among many brothers 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 “tw://bible.?id=66.22.4|AUTODETECT|” ). Believers will surround the throne of God and the Lamb. They will see his face, and his name will be on their foreheads 7 1 -1 9 0 “tw://bible.?id=66.22.4|AUTODETECT|” Rev. 22:4) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:2) �������� the aorist passive subjunctive of the verb ������� (I reveal) lacks the subject. It can be either personal (referring to Christ) or impersonal (relating to the phrase �� ������).) 3. Knowledge of God) 3:3) 3. Everyone who has this hope in him purifies himself, just as he is pure.) How does the believer face the future? He has received God s promise of complete restoration, and now he lives in hope that God will fulfill this promise.��6��) 1 1 2 8 0 “tw://bible.?id=47.7.1|AUTODETECT|” John states a fact: Everyone who has this hope & purifies himself. He refrains from expressing a wish , a possibility , or a command . John puts this stated fact in positive terms. The believer lives in the hope of becoming conformed to Jesus Christ, and the more he contemplates this truth the more he purifies himself of sin. He seeks to cleanse himself from sin that contaminates body and soul; constantly he strives for holiness in reverence to God 7 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” II Cor. 7:1) 1 1 -1 9 0 0 ).) 1 31 2 8 0 0 Just as he is pure. In the preceding chapters, John writes that if we have fellowship with Jesus, he cleanses us from sin through his blood (1:7); and if we claim to have fellowship with him, we must walk as Jesus did (2:6). John, accordingly, stresses moral purity which every believer must demonstrate by living a life of holiness. John points to the standard: as Christ is pure, so his followers strive for purity.��7��) ) Doctrinal Considerations in 3:1 3) In his first epistle, John teaches the fundamental doctrine that one of God s characteristics is love.��8�� Thus, John writes the pithy statement God is love (4:16). John conveys the thought that God initiates love and lavishes it on his people (3:1). Love, then, does not originate with man but with God (4:7).

When man is the recipient of God s love, he in turn ought to reflect this love toward God and his neighbor. But the person who fails to show love to his neighbor does not possess the love of God (3:17). Love is not private, passive, or abstract. Love is explicit, active, and intimate. It is the bond that unites giver and receiver. As children of God and recipients of his divine love, we confess that we are unable to comprehend the length, breadth, and depth of God s love.

Horatius Bonar summed it up in these words:) O love of God, how strong and true,) Eternal, and yet ever new,) Uncomprehended and unbought,) Beyond all knowledge and all thought.) ) Greek Words, Phrases, and Constructions in 3:3) �t� ����� ������ �� �P�� the noun ����� receives emphasis from the preceding definite article and the succeeding demonstrative adjective. Note that the preposition �� literally means on. The pronoun �P�� relates to Christ.) ) E. The Nature of Sin) 3:4 6) 4 Everyone who sins breaks the law; in fact, sin is lawlessness. 5 But you know that he appeared so that he might take away our sins. And in him is no sin. 6 No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him.) ) 1.

Sin and the Law) 3:4) Although the believer seeks to live in obedience to the will of God, he knows that his deeds are tainted by sin. This does not mean that sin controls him. On the contrary, the Christian valiantly opposes sin, because he wants to do that which is right (2:29; 3:7). Should he stumble, then the child of God flees to Christ to plead for remission.) However, the person who continues to live in sin ought to know that sin is the same as lawlessness.) 4. Everyone who sins breaks the law; in fact, sin is lawlessness.) This epistle of John is marked by contrast. John first depicts the child of God who purifies himself (3:3) and then portrays the person who continues to live in sin and practices lawlessness.

The child of God, therefore, cannot continue to sin; and the unbeliever who indulges in sin cannot be a child of God.) What is sin? It is a breaking of the standard, that is, the law God has given.��9�� Anyone can detect a crooked line when a perfectly straight line is drawn next to it.��10�� John makes sinful behavior more conspicuous by contrasting it with righteousness.) John explains what sin means. He says that committing sin is the same as a complete disregard for the law of God. For him, sin and lawlessness are two interchangeable terms. John actually provides a brief definition of sin by revealing its very nature: Sin is lawlessness. [Sin] is a deliberate rejection of God s standards and a resort to one s own desires. ��11�� Sin has its origin in the devil and expresses itself as a willful act against God. The person who continues to do what is sinful, concludes John, is of the devil (3:8).) ) Greek Words, Phrases, and Constructions in 3:4) ��� A ����� the construction of ��� followed by the definite article and the present or perfect participle occurs fourteen times in the epistle.��12�� The present tense of the participle denotes continuative action.) �t� ������ ����� John uses the noun ����� only twice in this verse.

Both times the noun is preceded by the definite article. The verb ����� is in the present tense to indicate duration.) 2. The Coming of Christ) 3:5) 5. But you know that he appeared so that he might take away our sins. And in him is no sin.) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” At times John does not clearly delineate between the first coming of Christ and his return. However, in this text John alludes to the earthly ministry of Jesus and reminds his readers that they are fully acquainted with the essence of the gospel: Christ takes away our sins. These words are a distinct reminder of John the Baptist s cry: Look, the Lamb of God, who takes away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 ).��13��) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” The Old Testament prophets prophesy that the Messiah would come to remove the sins of his people 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ). In the New Testament apostles and apostolic helpers teach this same doctrine as an accomplished fact 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” I Peter 2:24) 1 1 -1 9 0 0 ). They teach that Christ takes away sins note the plural once for all because he himself is sinless. Only Christ who is sinless is able to do this.) 1 9 2 8 0 0 In him is no sin. John writes in the present tense to indicate that Christ always has been, is, and will be without sin. He implies that as the Son of God is sinless, so the Christian whose sins Christ has taken away should not yield to sin. The believer must oppose sin with all his might and strive for holiness.) One of the marks of being a child of God is to be free from the rule of sin. Should the Christian live a life of sin, his claim of being a son of God would be meaningless.) ) Greek Words, Phrases, and Constructions in 3:5) �p� ������� the plural signifies that all sins are taken away (however, see 5:16). The reason for including or excluding the pronoun !��� is difficult to determine.

Many scholars omit the pronoun because they feel it is an assimilation to parallel phrases in 2:2 and 4:10.) 3. Believer and Unbeliever) 3:6) 6. No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him.) Once again John presents a contrast. He places the believer, who has terminated a life of sin because he now lives in Christ, over against the unbeliever who, living in sin, has not seen or known Christ.) 1 1 2 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” John begins with a description of the believer. Throughout his epistle, John repeats the same truth, namely, that the person who lives in Christ and has continuous fellowship with him obeys the Word of God.��14�� John is fully aware that the believer occasionally stumbles into sin, and that if he confesses his sin, Christ forgives and cleanses him from all unrighteousness (1:9). John also knows that the believer is no longer in the grip of sin, for his life is controlled by Christ 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 0 ). Says John, No one who is born of God will continue to sin, because God s seed remains in him; he cannot go on sinning, because he has been born of God (3:9).) 1 1 2 8 0 “tw://bible.?id=64.1.11|AUTODETECT|” What a difference we see when we compare the life of the believer with that of the unbeliever! The unbeliever continues to sin and demonstrates that he has no fellowship with Christ. In fact, John declares that the person who persists in sin has neither seen nor known Christ. Anyone who does what is evil has not seen God 7 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” III John 11) 1 1 -1 9 0 0 ). We should understand the verb to see (in the perfect tense) in a spiritual sense. It is the equivalent of the verb to believe. Anyone, then, who revels in sin has no faith in Christ and does not know him personally. He is an unbeliever.) 1 30 2 8 0 0 ) Practical Considerations in 3:4 6) The world provides its own definition of sin. For many people, sin is a naughty deed usually related to sex that arouses chuckles and laughter. In their view, sin should not be taken seriously. Others view sin as a weakness or imperfection caused by a psychological defect. Still others try to explain sin in terms of a mistake that any human being is able to make. In short, according to the world, sin is nothing serious.) The Greek word translated to sin originally meant to miss the mark.

That is, someone taking a bow and arrow would aim for the center of a target but miss it. In the Greek world, therefore, sin was considered a miscalculation.) John, however, demurs. For him, sin is a serious offense against God. It signifies a deliberate disregard for and violation of his divine law. Sin is a direct affront to God; it is an expression of enmity and alienation that deserves God s wrath.) How can we find restoration? Man s sins are removed only through the sacrificial death of Jesus Christ.

Writes Donald G. Bloesch, Christ not only pays the penalty for sin, but he does more than the law requires: he accepts the sinner unto himself, adopting that person into his family as a brother or sister. ��15��) ) Greek Words, Phrases, and Constructions in 3:6) �������� the present tense of this verb is iterative.) ) F. Born of God) 3:7 10) 7 Dear children, do not let anyone lead you astray. He who does what is right is righteous, just as he is righteous. 8 He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil s work. 9 No one who is born of God will continue to sin, because God s seed remains in him; he cannot go on sinning, because he has been born of God. 10 This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.) ) 1. The Righteous) 3:7) In this section, John resorts to parallelism and repetition, especially in verses 4 10.

If we put the verses graphically in sequence, we see this schema:) vv. 4 = 8a) vv. 5 = 8b) vv. 6a = 9) vv. 7b = 10) Also note that while verse 7 opens the last paragraph of this section positively, verse 10 concludes it negatively.) 7. Dear children, do not let anyone lead you astray. He who does what is right is righteous, just as he is righteous.) The pastor speaks tenderly to the members of the church: Dear children. He wants them to know the difference between truth and falsehood, that is, between the teachings of Jesus and the teachings of the devil. He realizes the pernicious influence of teachers who seek to lead God s children astray, and he wishes to alert the church members to the lie that belief in God and a sinful life are compatible. John exposes this lie and warns his readers to watch out for these false teachers.) Do not let anyone lead you astray (compare 2:26).

John asks his people to apply the standard of truth by which they are able to detect deception. Here is the criterion: He who does what is right is righteous, just as he is righteous. The person who is born of God reflects his spiritual descent like Father, like son. Because of his spiritual rebirth, the believer wants to express his gratitude to God and do that which is right (see 2:29). Moreover, because righteous living originates in a righteous heart, the believer shows by his conduct that he is one of God s children (3:10). He is righteous, just as Christ is righteous.) The comparison by the words just as does not mean that the Christian is identical to Christ in every respect.

Of course not. Even though God forgives sin, the Christian does not continue to live without sin. When John writes that the believer is righteous just as Christ is righteous, he means that the child of God and the Son of God are righteous as members of God s family (compare 2:1).) 2. The Unrighteous) 3:8) 8. He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil s work.) The first part of this verse parallels verse 4, Everyone who sins breaks the law; in fact, sin is lawlessness.

To put it differently, verse 8a is the negative counterpart of verse 7b.) 1 1 2 8 0 “tw://bible.?id=43.8.34|AUTODETECT|” a. He who does what is sinful is of the devil. John virtually repeats the words Jesus spoke to the Jews when he said, Everyone who sins is a slave to sin 7 1 -1 9 0 “tw://bible.?id=43.8.34|AUTODETECT|” John 8:34) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ) and You belong to your father, the devil, and you want to carry out your father s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 0 ). Fifth-century church father Augustine describes the sinful man in these words:) 1 2 2 8 0 0 ) For the devil made no man, begat no man, created no man: but whoso imitates the devil, that person, as if begotten of him, becomes a child of the devil; by imitating him, not literally by being begotten of him.��16��) 1 1 2 8 0 “tw://bible.?id=43.12.31|AUTODETECT|” b. Because the devil has been sinning from the beginning. Note that in this verse John points to the source of sin: the devil. All sin originates with Satan, for he sinned from the beginning. How do we understand the phrase from the beginning? John Albert Bengel wisely replies, from the beginning [means] from the time when the devil is the devil. ��17�� How long Satan remained in his pristine angelic state, we do not know. When he fell into sin, he became the originator and instigator of sin. He enticed Adam and Eve and through them put the whole human race in the bondage of sin. As the prince of this world 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” 14:30) 1 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 0 ) he governs the man who lives in sin.) 1 1 2 8 0 “tw://bible.?id=58.2.14-58.2.15|AUTODETECT|” c. The Son of God appeared & to destroy the devil s work. No one less than the Son of God appeared to set man free from the power of Satan 7 1 -1 9 0 “tw://bible.?id=58.2.14-58.2.15|AUTODETECT|” Heb. 2:14 15) 1 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” ). The Son of God came to deliver his people from the bondage of sin and to restore them as children of God who are eager to do what is good 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:8) �������� the present tense is iterative or customary.��18��) 3. Free from the Power of Sin) 3:9) 9. No one who is born of God will continue to sin, because God s seed remains in him; he cannot go on sinning, because he has been born of God.) This verse parallels verse 6a (compare 5:18). It is a broader statement in which the emphasis falls on two items that are placed in an inverted sequence: 1. he who is [has been] born of God 2. will [can] not go on sinning; and it makes the clause because God s seed remains in him a link between the preceding and the following clause.) a. Born again) 1 1 2 8 0 “tw://bible.?id=40.7.18|AUTODETECT|” The phrase born of God is characteristic of John, for he uses it repeatedly (2:29; 3:9; 4:7; 5:1, 4, 18). It signifies that a person has been born spiritually in the past and continues in the present as God s child. That is, he finds his origin and existence in God. Whereas the person who practices sin has Satan as his father, the born-again believer knows that God is his Father. The words of Jesus are relevant: A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit 7 1 -1 9 0 “tw://bible.?id=40.7.18|AUTODETECT|” Matt. 7:18) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 God s seed remains in him. The word seed has a figurative connotation: God s nature or God s principle of life. God guards the new life he planted in the heart of the believer and causes it to develop. The Christian, then, will not and cannot yield to sin because of that divine principle in his heart.) b. Inability to sin) 1 1 2 8 0 “tw://bible.?id=62.3.9|AUTODETECT|” The translators of the New International Version have tried to reflect the Greek verb tenses by adding extra words. They write, No one who is born of God will continue to sin, & he cannot go on sinning (italics added).��19�� This is an acceptable interpretation of John s intention. In Greek, the verbs express continued action, not a single occurrence. Therefore, by using the present tenses of the Greek verbs, John is saying that the believer cannot practice habitual sin. The thought being conveyed in ) 7 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” I John 3:9) 1 1 -1 9 0 0 is not that one born of God will never commit a sinful act but that he will not persist in sin. ��20��) 1 1 2 8 0 “tw://bible.?id=62.1.5|AUTODETECT|” Sin does not originate with God, for in him there is no darkness at all 7 1 -1 9 0 “tw://bible.?id=62.1.5|AUTODETECT|” I John 1:5) 1 1 -1 9 0 0 ). A person who is born of God and possesses God s nature cannot live in habitual sin. Nevertheless, the possibility of falling into occasional sin is always present, as every Christian can testify.��21��) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:9) ������������ the perfect passive participle from ������ (I beget) denotes action that took place in the past; its influence, however, continues to the present.) �P ������� ��������� note that John writes not able not to sin, but not able to sin. Some grammarians take the present infinitive to be durative; others understand it as a state.��22�� That is, a Christian sins but he cannot be called a sinner. He belongs to Christ who has redeemed and sanctified him and who has destroyed the devil s work.) 4. Righteousness and Love) 3:10) 10. This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.) In this entire letter John presents our existence in terms of two categories: you are either a child of God or you are a child of the devil. John sees only absolutes: light or darkness, truth or the lie, God or the devil, life or death.

For him there is no middle ground. There are no alternatives.) How do we know to which category we belong? John says that the proof is in our conduct: the child of God does what is right and loves his brother, but the child of the devil fails to do these things. John puts the criterion in negative form anyone who does not do what is right is not a child of God so that the Christian takes note and applies himself actively to do God s will.��23��) ) Practical Considerations in 3:7 10) The devil made me do it. Although some people use these words to disclaim responsibility for their evil deeds, no court of law will accept such testimony as a valid excuse. Unless insanity can be proved, a person is responsible for his own behavior.) Yet the admission that the devil is behind sinful deeds is undeniably true.

A convicted killer explicitly becomes a murderer when he takes someone s life. But implicitly he already is a murderer when he receives the instigation to kill from the devil. If he were not in Satan s power, he would not perpetrate such a crime.) The child of the devil, as John puts it, continues to commit sin because he belongs to the evil one. By contrast, the child of God will not continue to sin because he has God s nature in him. He wants to do what is right and thus he demonstrates his love to God and man. Born of God, the believer seeks to reflect his Father s virtues and excellence.

When he falls into sin, he realizes that Satan has led him astray. But when he turns to God in faith and repentance, he finds forgiveness. As a child of God he is never in the power of the evil one.) ) Additional Remarks) 1 1 2 8 0 “tw://bible.?id=62.3.7-62.3.10|AUTODETECT|” Literature on ) 7 1 -1 9 0 “tw://bible.?id=62.3.7-62.3.10|AUTODETECT|” I John 3:7 10) 1 1 -1 9 0 0 is extensive. Numerous commentators express their opinion on what they deem is the correct interpretation of these verses in the light of the entire epistle. They examine all aspects of this passage quite often from their own theological or philosophical bent. They discuss the apparent contradiction between 1:8, 10, If we claim to be without sin, we deceive ourselves and the truth is not in us & If we claim we have not sinned, we make him out to be a liar, and 3:9c, he cannot go on sinning (also see 5:16). Remarks Raymond E. Brown, No other N[ew] T[estament] author contradicts himself so sharply within such a short span of writing, and inevitably much scholarly energy has been devoted to proving that no contradiction exists. ��24��) 1 1 2 8 0 0 What are scholars saying about this problem? From numerous explanations here are three samples presented in summary form. First, John writes as a pastor to his people and calls them to confess their sins (1:8 10). But he also holds before them the ideal that all those who are born of God cannot sin.��25�� This view, however, represents an ideal, not reality.) 1 1 2 8 0 “tw://bible.?id=59.2.9-59.2.11|AUTODETECT|” Next, we should distinguish between different kinds of sin: deliberate sin (5:16 17) and involuntary sins; mortal sins and insignificant sins; and the sin of refusing to believe in Jesus over against the believer s temporary lapse into sin. Nevertheless, in the sight of God every sin is a transgression of his law 7 1 -1 9 0 “tw://bible.?id=59.2.9-59.2.11|AUTODETECT|” James 2:9 11) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 Last, with his characteristic twofold approach, John describes the person who persistently sins because he is in the power of the evil one and the Christian who sometimes may fall into sin, but cannot sin persistently.��26�� In expressing this thought, John uses Greek verbs in the present tense that indicate continual action (for instance, he cannot go on sinning [3:9]). Many commentators have adopted this approach as a plausible interpretation.��27��) ) G. Hatred of the World) 3:11 15) 11 This is the message you heard from the beginning: We should love one another. 12 Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother s were righteous. 13 Do not be surprised, my brothers, if the world hates you. 14 We know that we have passed from death into life, because we love our brothers. Anyone who does not love remains in death. 15 Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him.) ) 1.

Love and Hate) 3:11 12) John contrasts love and hate by first stating the command to love one another and then by recounting the hatred Cain displayed when he murdered his brother.) 11. This is the message you heard from the beginning: We should love one another. 12. Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother s were righteous.) a. Love) 1 1 2 8 0 “tw://bible.?id=43.13.34|AUTODETECT|” Throughout his epistle John repeats the main themes of his teaching to ensure that his readers remember his instruction. Here he reminds them of the command he gave in the preceding chapter (2:7), that they love one another. He introduces this precept with the words This is the message you heard from the beginning. When they first heard the gospel proclaimed, they became acquainted with the message to love one another. This command, then, is fundamental to the Christian religion 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=62.3.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.23|AUTODETECT|” I John 3:23) 1 1 -1 9 0 0 ). It can never be regarded as an afterthought in the teaching of God s revelation.) 1 1 2 8 0 0 b. Hate) 1 1 2 8 0 “tw://bible.?id=43.8.44|AUTODETECT|” In contrast with love, hate destroys and kills. John mentions Cain without any details or qualifications, except that he belonged to the devil and that he murdered his brother. Note that John mentions Cain by name, not Abel. John concentrates on Cain, because he is the representative of those who are not born of God, but belong to the evil one 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 0 ). It is not that Cain by murdering his brother became the child of the devil; but, being a child of the devil, his actions were evil and culminated in the murder of his brother. ��28��) 1 16 2 8 0 0 c. Murder) Translators avoid a literal translation when they provide the reader with the word murdered: Cain murdered his brother. But the Greek actually says, Cain & cut his brother s throat (JB, italics added). Admittedly, the Genesis account (4:8) is very brief at this point. Also, the writer of Hebrews mentions Abel s death indirectly (11:4). The first act of slaughtering a human being, however, is inseparably connected with the name Cain.) d.

Evil and righteous) And why did he murder him? Instead of saying that because of hatred Cain killed Abel, John contrasts the deeds of Cain with those of his brother. Cain s actions were evil and his brother s were righteous. These two adjectives provide the contrast. The Greek word evil is the same word John uses to describe Satan (2:13, 14; 3:12; 5:18, 19). In short, John intimates that Cain s deeds originated with Satan.

The word righteous, however, is a term that refers to Jesus Christ (1:9; 2:1, 29; 3:7). In other words, Cain belonged to Satan and Abel belonged to God.) ) Greek Words, Phrases, and Constructions in 3:12) ���� this is the only direct reference to the Old Testament in the entire epistle.) ��� ������� John applies this term to Satan, while man is the battleground between Satan and Christ. ��29�� The adjective ������ (evil) describes the works of a person who belongs to Satan.) ������ from the verb ����� (I slaughter), in the aorist this word refers to killing someone by violent methods.) ����� this noun in the accusative serves as a preposition that governs a genitive. Normally the preposition follows the genitive. The exception is in this verse.��30��) 2. Hatred) 3:13 14) Now John is ready to place hatred and death over against love. He writes:) 13.

Do not be surprised, my brothers, if the world hates you. 14. We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death.) a. Do not be surprised. The believers are astounded by the hatred they endure from the world around them. They were not expecting any hatred.

As true Christians they provided and continue to provide help to the needy and love to the people around them. John says, Stop being surprised. The world is filled with Cain s descendants who will express their hatred toward the children of God.) b. My brothers. John, too, experiences the hatred of the world, and therefore he puts himself next to his readers. He calls them brothers.

The address John usually employs in his epistle is either dear children or dear friends. But in this verse, and only here, he uses the word brothers. As their spiritual father he addresses his readers as children or friends; as a fellow believer he calls them brothers.) 1 1 2 8 0 “tw://bible.?id=43.15.18|AUTODETECT|” c. If the world hates you. With the brothers, John endures the opposition a sinful world expresses toward Christians. When John writes, If the world hates you, he is not predicting the possibility that this may occur. The word if in this sentence actually is equivalent to that : Do not be surprised that the world hates you. These words echo Jesus warning that Christians will be hated by the world. If the world hates you, keep in mind that it hated me first 7 1 -1 9 0 “tw://bible.?id=43.15.18|AUTODETECT|” John 15:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.2.1|AUTODETECT|” d. We & have passed from death to life. With this statement, John introduces a thought that is unrelated to the preceding verse (v. 14). The statement seems contrary to nature: all living beings (man, animal, plant) pass from life to death. Yet John introduces verse 14 with the reassuring words we know. He uses the verb know because the readers know the gospel. They have been taught that, like all other people, they were at one time dead in transgressions and sins 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” ) until they passed from death to life 7 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” John 5:24) 1 1 -1 9 0 0 ). The fact that they were dead reveals that God had to lead them out of death into life. They can never claim superiority over those who are still in death. God saves, not man.) 1 16 2 8 0 0 Note that John does not say, Because we love our brothers, therefore we have passed from life to death. He declares the opposite. Love for our brothers is the evidence, not the basis, for spiritual life. ��31�� Love for the brothers is really an expression of thankfulness to God for his gift of life.) e. Anyone who does not love remains in death. The child of God passes from death to life but the person who belongs to the evil one remains in death. Why?

Because he does not love. The mark of spiritual life is love. And when love comes to expression, life flourishes. If love is absent from a person s life, hatred with all its dire consequences fills the void.) ) Greek Words, Phrases, and Constructions in 3:13 14) Verse 13) ��� whether this conjunction should be deleted or included in the text remains an open question. Scholars usually include the word but place it within brackets to indicate that they doubt its authenticity.) �0 verbs of emotion, for instance, ������� (I am surprised), sometimes use the particle �0.��32��) Verse 14) !���� the use of the pronoun emphasizes the verb �4����� (we know) which indicates innate knowledge.) ������������� the compound from the verb ��������� (I depart) is directive. It indicates moving from one place to another.

The perfect tense reveals an action that happened in the past; its consequences have relevance for the present.) ����� a number of manuscripts add �x� ������ (the brother). The shorter reading is to be preferred (a) because it is attested by superior witnesses and (b) because copyists were more likely to add than to delete an object that completes the thought of the participle. ��33��) 3. Murder) 3:15) Anyone who lacks love has a heart filled with hate. There is no middle ground. And hatred eventually ends in murder, as Cain proved.) 15. Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him.) Without mentioning his name, John indirectly refers to Cain, the first person charged with homicide more precisely, fratricide, because Cain killed his brother.

John, however, calls anyone who hates his fellow man a murderer. But does hatred always lead to murder? John Calvin keenly observes, If we wish an evil to happen to our brother from some one else, we are murderers. ��34��) 1 1 2 8 0 “tw://bible.?id=43.8.44|AUTODETECT|” The word murderer applies to Satan 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 “tw://bible.?id=1.9.5-1.9.6|AUTODETECT|” ). He instigated the slaying of Abel and thus Cain also became known as a murderer. The consequence of being a murderer is that the person forfeits eternal life. John reminds his readers of the Old Testament law against murder 7 1 -1 9 0 “tw://bible.?id=1.9.5-1.9.6|AUTODETECT|” Gen. 9:5 6) 1 1 -1 9 0 “tw://bible.?id=2.21.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.21.12|AUTODETECT|” Exod. 21:12) 1 1 -1 9 0 “tw://bible.?id=4.35.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.35.16|AUTODETECT|” Num. 35:16) 1 1 -1 9 0 “tw://bible.?id=4.35.19-4.35.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.35.19-4.35.21|AUTODETECT|” 19 21) 1 1 -1 9 0 “tw://bible.?id=40.5.21-40.5.22|AUTODETECT|” ) and the teaching of Jesus on this subject 7 1 -1 9 0 “tw://bible.?id=40.5.21-40.5.22|AUTODETECT|” Matt. 5:21 22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.3.36|AUTODETECT|” John is explicit when he writes, No murderer has eternal life in him. That is, a murderer has no part in the kingdom of God. Unless he repents and turns in faith to Christ, he is eternally lost. On the other hand, the Christian possesses eternal life already in principle 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” 17:3) 1 1 -1 9 0 0 ), and later when his glorified body and soul are reunited, he will enjoy eternal life in complete fullness.) 1 29 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:15) ����� this present participle is durative.) ������������ the compound derives from ������� (man) and ������ (I kill).) �������� the present active participle, feminine singular, describes the noun ���� (life). Because of its position at the end of the sentence, it receives emphasis.) ) H. Love for Each Other) 3:16 18) 16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. 17 If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? 18 Dear children, let us not love with words or tongue but with actions and in truth.) ) 1. Positive) 3:16) The similarities between the Gospel of John and his first epistle are numerous and striking. In the Gospel John records the following words of Jesus: Greater love has no one than this, that he lay down his life for his friends (15:13; also see 10:11, 15, 17 18).

And in his epistle John says,) 16. This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers.) John is a pastor and a teacher. As a wise pastor he places himself at the level of his readers by using the pronoun we. And as a teacher he reminds his readers of the message of the gospel by saying, We know, that is, We have learned our lesson and know it well. ) But what do we know? We know what love is.

John calls attention not to illustrations of love taken from daily life, but to the supreme example of love, namely, to Jesus Christ [who] laid down his life for us. In short, we know what love is, because we have heard the gospel message.) Jesus death on the cross is not a passive death comparable to the sacrificial death of an animal. Jesus died actively and purposefully.��35�� Of his own will he laid down his life for his people. If, then, Jesus gave his life for us, what is our obligation to him? In the nineteenth century, Frances R. Havergal put this question in the form of a hymn:) I gave My life for thee,) My precious blood I shed,) That thou might st ransomed be,) And quickened from the dead;) I gave, I gave My life for thee;) What hast thou given for Me?) John has an answer, for he writes, And we ought to lay down our lives for our brothers.

When he says ought, he imposes a moral obligation: as Jesus extends his love by giving his life, so the Christian ought to express his love for the believers by being willing to lay down his life for them. When the honor of God s name, the advancement of his church, and the need of his people demand that we love our brothers, we ought to show our love at all cost even to the point of risking and losing our lives.) ) ) Greek Words, Phrases, and Constructions in 3:16) �������� the perfect active from ������� (I know) means we have come to know. ) @�������� the verb is preceded by the personal pronoun !���� to give it emphasis. @������ denotes obligation, ��� necessity. The former is moral, the latter as it were, physical necessity. ��36��) 1 1 2 8 0 “tw://bible.?id=62.3.16|AUTODETECT|” Q��� A. T. Robertson observes, But one may argue from ) 7 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 0 that Q��� in the case of death does not necessarily involve substitution. Surely the very object of such death is to save life. ��37��) 1 4 2 8 0 0 2. Negative) 3:17) 17. If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?) a. If anyone has material possessions. In an extreme and exceptional case, the believer may be asked to show his love by dying for someone else. The Christian, however, can demonstrate his love in numerous ways.) 1 1 2 8 0 “tw://bible.?id=59.2.15-59.2.17|AUTODETECT|” What are these ways? John fails to be explicit. Implicitly he points to the possessions of one and the needs of another: If someone has wealth and another has need. John does not complete the sentence by saying, let the one with possessions share with the needy, and thus show love 7 1 -1 9 0 “tw://bible.?id=59.2.15-59.2.17|AUTODETECT|” James 2:15 17) 1 1 -1 9 0 0 ). No, he expects the wealthy believer to show his love to his fellow man by sharing his earthly goods. John continues,) 1 1 2 8 0 “tw://bible.?id=5.15.7-5.15.11|AUTODETECT|” b. But has no pity on him. When a person blessed with material goods (food, clothing, money) is unwilling to share his possessions, he has closed his heart 7 1 -1 9 0 “tw://bible.?id=5.15.7-5.15.11|AUTODETECT|” Deut. 15:7 11) 1 1 -1 9 0 0 ). He is self-centered and has no regard for his spiritual brother. This person portrays a stark contrast to the love of Jesus. He denies his brother the basic necessities of life, whereas Jesus willingly laid down his life for his followers.) 1 3 2 8 0 0 c. How can the love of God be in him? John is asking a rhetorical question. In fact, what he says is more an exclamation than a question. John intimates that it is impossible for the love of God to control this person.��38�� John declares that if anyone says that he loves God but hates his brother, he is a liar (4:20). The command love the Lord your God can never be separated from the command love your neighbor as yourself. These two go together at all times.) ) Greek Words, Phrases, and Constructions in 3:17) 1 1 2 8 0 “tw://bible.?id=41.12.44|AUTODETECT|” ���� in the New Testament this noun occurs often in the sense of wealth, possessions 7 1 -1 9 0 “tw://bible.?id=41.12.44|AUTODETECT|” Mark 12:44) 1 1 -1 9 0 “tw://bible.?id=42.21.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.4|AUTODETECT|” Luke 21:4) 1 1 -1 9 0 0 ).��39��) 1 4 2 8 0 0 �� note that in the Greek John balances this verb with the present participle ����� in the next clause.) 3. Conclusion) 3:18) 18. Dear children, let us not love with words or tongue but with actions and in truth.) 1 1 2 8 0 “tw://bible.?id=59.2.20|AUTODETECT|” Whereas John places his words in the context of love, James in his epistle discusses the same matter in connection with faith 7 1 -1 9 0 “tw://bible.?id=59.2.20|AUTODETECT|” James 2:20) 1 1 -1 9 0 0 ). Love and faith have this in common: both need deeds to prove their genuineness. Words of love that are never translated into action are worthless.) 1 1 2 8 0 “tw://bible.?id=46.13.7|AUTODETECT|” In order to be genuine, love seeks the welfare of others: it always protects, always trusts, always hopes, always perseveres 7 1 -1 9 0 “tw://bible.?id=46.13.7|AUTODETECT|” I Cor. 13:7) 1 1 -1 9 0 0 ). Love is the act of giving of one s possessions, talents, and self to someone else.) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” Note that the words we speak must correspond to our actions, and the use of our tongue must agree with the truth of God s Word. Words and tongue find their counterpart in actions and truth. It is significant that John ends this verse with the word truth to remind us of Jesus, the supreme example of love, who said, I am the & truth 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 ) Practical Considerations in 3:16 18) In many families today, divorce, desertion, and separation create untold grief and bitterness. Couples who at the time of the wedding declared that they would love each other until death do us part exhibit callous indifference when they contemplate divorce. Their wedding vows lie broken like pieces of porcelain on a stone floor. What went wrong?) Love has vanished because it could not flourish in an atmosphere of ever taking but never giving. Love can succeed only in an environment where it is allowed to give, for genuine love is sacrificial giving.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Look at the divine example. God loves nothing more than to be able to give. Indeed, he loved us so much that he gave his one and only Son to die for us 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ), and out of love for his people Jesus laid down his life. Says John, We ought to lay down our lives for our brothers. ) 1 15 2 8 0 0 What does the Lord expect in marriage? Husband and wife should honor and love one another even to the point of being willing to lay down their life for one another. When husband and wife tenderly care for each other by imitating Christ s example of sacrificial love, they will experience that God keeps them together in marital love and blesses their home and family with years of wedded bliss.) ) Greek Words, Phrases, and Constructions in 3:18) �� ������ in this verse John lists four nouns (word, tongue, deed, and truth). Only the word tongue has the definite article.) ) I. Confidence Before God) 3:19 20) 19 This then is how we know that we belong to the truth, and how we set our hearts at rest in his presence 20 whenever our hearts condemn us. For God is greater than our hearts, and he knows everything.) ) John devotes two verses to look at love from another point of view: What is the effect of love on the believer s spiritual life?

In the first verse he speaks of knowledge and assurance; in the second verse of God s greatness and knowledge.) 19. This then is how we know that we belong to the truth, and how we set our hearts at rest in his presence 20. whenever our hearts condemn us. For God is greater than our hearts, and he knows everything.) Note the following points:) a. To know) These two verses are difficult to interpret, for the meaning of the text is not clear. The interpreter discovers that the wording is too general for him to give the reader a definitive explanation. In a sense, therefore, our interpretation only approximates the meaning of the passage.) This then is how we know that we belong to the truth.

The word this refers to the preceding context in which John exhorts the Christian to express genuine love for his brothers and sisters in Christ. ��40�� True children of God will know that they belong to the truth, because they will be sincere and genuine and live in accordance with the truth of God s Word.) 1 1 2 8 0 “tw://bible.?id=63.1.4|AUTODETECT|” The person who refuses to acknowledge his sin is a liar and the truth is not in him 7 1 -1 9 0 “tw://bible.?id=63.1.4|AUTODETECT|” II John 4) 1 1 -1 9 0 “tw://bible.?id=64.1.3-64.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.3-64.1.4|AUTODETECT|” III John 3 4) 1 1 -1 9 0 0 ). But the believer who actively and sincerely demonstrates his love belongs to the truth. Actually, the expression belong to the truth is synonymous with the term born of God (3:9).) 1 7 2 8 0 0 b. To reassure) In the heart of every believer at times doubts arise. Even though the Christian might sing, Blessed assurance, Jesus is mine, his conscience occasionally will bother him. He knows that he cannot meet the standards God has set and that sin remains an unrelenting and opposing force in his life.) This then is & how we set our hearts at rest in his presence. As a reminder of how to live the Christian life, Calvin used the motto Coram Deo (in the presence of God). He knew that he spent every single moment in the sacred presence of the Almighty, and that God s eye was always on him.

John expresses this same truth at the beginning of his epistle: Our fellowship is with the Father and with his Son, Jesus Christ (1:3). How can we know God s presence? When we love our brothers and sisters in word and deed, we have fellowship with God.) c. To condemn) The New International Version completes verse 19 with the words whenever our hearts condemn us (v. 20a). As Christians we subject ourselves to true self-examination.��41�� We know that we are children of God (see 3:9 10) and as such we must strive to love our neighbor as ourselves.) Sometimes we fail in loving our fellow man and then a guilty conscience disturbs us. But when we fall into sin and our consciences accuse us for our lack of love toward our brother or sister, we should not despair as though we are lost.) d.

To be greater) 1 1 2 8 0 “tw://bible.?id=58.4.16|AUTODETECT|” Even though from time to time our consciences oppress us and cause us to question our relationship with God, we can still turn to God. We must quiet our hearts with the knowledge that we belong to God (see 4:6), and that we have free access to the throne of God 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 John writes these reassuring words: God is greater than our hearts, and he knows everything. That is, as Christians we can always go to God, who knows us better than we know ourselves. David testifies to this truth. At the conclusion of one of his psalms, he prays this fervent prayer:) Search me, O God, and know my heart;) test me and know my anxious thoughts.) See if there is any offensive way in me,) and lead me in the way everlasting.) 1 1 2 8 0 “tw://bible.?id=19.139.23-19.139.24|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=19.139.23-19.139.24|AUTODETECT|” Ps. 139:23 24) 1 1 -1 9 0 0 ]) 1 14 2 8 0 0 Because God is greater than our hearts, he will show us mercy when we come to him; he will comfort us, and reassure us that we are his children.) ) Additional Remarks) 1. Translations. Because of grammatical variance in the Greek text, this passage is difficult to translate. Therefore translations differ in choice of words and punctuation. From many examples, here are three:) And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things (NKJV).) This is how we may know that we belong to the realm of truth, and convince ourselves in his sight that even if our conscience condemns us, God is greater than our conscience and knows all (NEB).) Only by this can we be certain that we are children of the truth and be able to quieten our conscience in his presence, whatever accusations it may raise against us, because God is greater than our conscience and he knows everything (JB).) Among the many variations, three items stand out: the verb to assure or to convince, the punctuation of the sentence(s), and the position of for or because in the conditional sentence in the last part of verse 20.) 2.

Interpretations. Although differences are numerous, there are two basic interpretations of this passage.��42�� The first one explains these verses as a digression about assurance. ��43�� John wants to reassure the readers that they know they belong to the truth and therefore can put their hearts at rest in God s presence. The second explanation, which originated with the early church fathers and was adopted by the Reformers, interprets the accusations of the heart as a warning to the believer not to fall into complacency.��44�� God is greater because he is more searching and authoritative in condemnation than the heart. ��45�� According to this view, John challenges the believers to initiate thorough self-examination and to be fully conscious of God s omniscience.��46��) ) Greek Words, Phrases, and Constructions in 3:19 20) Verse 19) ��� the inclusion or deletion of this conjunction is uncertain (compare 3:13). Nestle-Aland place it within square brackets to indicate uncertainty.) ��������� the better manuscripts support the future middle indicative of ������� (I know). Textus Receptus and the Majority Text have the present tense.) 1 1 2 8 0 “tw://bible.?id=40.28.14|AUTODETECT|” �������� the future active indicative from ����� (I persuade). The translation we set & at rest (NIV) compares with that of ) 7 1 -1 9 0 “tw://bible.?id=40.28.14|AUTODETECT|” Matthew 28:14) 1 1 -1 9 0 0 . The future tense is durative,��47�� which is equivalent to the progressive present.) 1 1 2 8 0 0 Verse 20) 1 1 2 8 0 “tw://bible.?id=46.16.2|AUTODETECT|” E�� because this verse has a second E��, some scholars have suggested that the first one should be taken as E �� with �� (whatever, whenever). Compare ) 7 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” I Corinthians 16:2) 1 1 -1 9 0 0 for a similar construction. If this is the correct reading, then the second E�� is causal (see the translations of NIV and JB). Other scholars omit the second E�� to eliminate the awkward grammatical syntax of the sentence. Although a few witnesses show this omission, the basic rule that the more difficult reading is probably the original one still has merit. Nevertheless, the presence of these two conjunctions remains an exegetical problem.) 1 12 2 8 0 0 ����������� !��� in Greek this verb is a play on words with ��������� of the preceding verse. The personal pronoun is the direct object (in the genitive) of the verb �����������.) ) J. Trust and Obey) 3:21 24) 21 Dear friends, if our hearts do not condemn us, we have confidence before God 22 and receive from him anything we ask, because we obey his commands and do what pleases him. 23 And this is his command; to believe in the name of his son, Jesus Christ, and to love one another as he commanded us. 24 Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.) ) 1. Confidence) 3:21 22) Throughout his epistle John introduces contrasts: for instance, light and darkness, life and death, truth and the lie. Here he compares the heart that condemns with the heart that is free from condemnation.) 21.

Dear friends, if our hearts do not condemn us, we have confidence before God 22. and receive from him anything we ask, because we obey his commands and do what pleases him.) In the preceding verses, John discussed the guilty conscience of a believer. Fully realizing that this discussion would have a disturbing effect on his readers, the pastor now tenderly calls them dear friends (see also 2:7; 3:2) and shows them the other side of the matter. He wisely includes himself in the discussion by using the first person plural pronoun.) a. If our hearts do not condemn us. John knows that the hearts of many believers do not always accuse them of sin. For example, although Peter s conscience accused him after he denied Jesus, John and the other disciples were free from guilt.) 1 1 2 8 0 “tw://bible.?id=58.4.16|AUTODETECT|” b. We have confidence before God. If our conscience is free, the avenue to the throne of grace is open. The writer of Hebrews encourages the believer to approach that throne with confidence 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 1 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” I John 2:28) 1 1 -1 9 0 “tw://bible.?id=62.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.17|AUTODETECT|” 4:17) 1 1 -1 9 0 “tw://bible.?id=62.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.14|AUTODETECT|” 5:14) 1 1 -1 9 0 “tw://bible.?id=43.7.26|AUTODETECT|” ). The word confidence originally described the full citizen of a Greek city-state who had the democratic right to speak freely. In New Testament times Jesus and the apostles spoke with confidence when they publicly proclaimed the gospel 7 1 -1 9 0 “tw://bible.?id=43.7.26|AUTODETECT|” John 7:26) 1 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” Acts 4:13) 1 1 -1 9 0 0 ).��48�� We have the freedom to go to God in prayer and have fellowship with him and the Son, Jesus Christ (1:3).) 1 1 2 8 0 “tw://bible.?id=43.14.13-43.14.14|AUTODETECT|” c. And receive from him anything we ask. John is repeating the words Jesus spoke to the disciples in his farewell address. Jesus said, And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it 7 1 -1 9 0 “tw://bible.?id=43.14.13-43.14.14|AUTODETECT|” John 14:13 14) 1 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 What a promise! Whatever we continue to ask for we receive from God. Note that John writes the present tense we receive, not we will receive. The promise is certain because God keeps his word (5:14). Does God answer any and every request? No, only those that are according to his will and for his glory. Therefore, John writes,) 1 1 2 8 0 “tw://bible.?id=43.8.29|AUTODETECT|” d. Because we obey his commands and do what pleases him. Is John stating two prerequisites to answered prayer? Really not. Obeying God s commands must never be done under compulsion or for the purpose of receiving rewards. The Christian fulfills God s command with a cheerful heart that expresses gratitude. John is saying that when we obey his commands, we are doing what is pleasing to God. By adding the clause and do what pleases him, John rules out any notion of merit; pleasing God flows forth from love and loyalty. Implicitly John reminds his readers of Jesus. During his earthly ministry, Jesus always sought to please the Father by doing his will 7 1 -1 9 0 “tw://bible.?id=43.8.29|AUTODETECT|” John 8:29) 1 1 -1 9 0 0 ).��49��) 1 13 2 8 0 0 The basis for answered prayer is not blind obedience but a desire to please God with dedicated love. And God fulfills our requests because of the bond of love and fellowship between Father and child.) ) Greek Words, Phrases, and Constructions in 3:21 22) Verse 21) !��� the text is uncertain at this point. Bruce M. Metzger has collated eleven different readings from various Greek manuscripts.��50�� Although the inclusion of !��� generates some doubt, as indicated by square brackets in the Greek text of Nestle-Aland, the word can serve either as a possessive pronoun of ������ or as a direct object of �����������.) ����� some manuscripts have the singular ��� to correspond with the singular ������. The evidence, however, favors the plural verb.) Verse 22) �0����� the present subjunctive of the protasis in this conditional sentence is followed by the present indicative ���������� (we receive) in the apodosis. The present tense in both verbs is timeless, that is, the tense refers to a generally accepted truth.��51��) 2.

Believe and Love) 3:23 24) 23. And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us. 24. Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.) Note the following observations:) a. Faith) 1 1 2 8 0 “tw://bible.?id=40.22.37|AUTODETECT|” John reduces the commands to a single command that has two parts: to believe in the name of Jesus and to love one another. In a sense, John follows Jesus, who summarized the commandments of the Law in two commands: Love the Lord your God with all your heart and with all your soul and with all your mind and Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” Matt. 22:37) 1 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” Rom. 13:9) 1 1 -1 9 0 0 ). John, however, places the phrases believe in the name of Jesus and love one another in the same command. Are the verbs believe and love identical? They are not the same but are integrally related.) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” This is the first time in the epistle that John uses the verb to believe. The verb serves as an introduction to the following chapters.��52�� John asserts that God the Father gives the command and that God unequivocally tells us to believe in the name of his Son, Jesus Christ. The command is to begin and continue to believe in the name, that is, the full revelation, of the divine Son of God. John adds the names Jesus to refer to his earthly ministry and Christ to call attention to his exalted position (refer to 1:3). No one is able to come to the Father but through Jesus 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.13.34|AUTODETECT|” John moves from faith to love, for these two concepts are closely linked together. In his Gospel John reveals that Jesus repeatedly gave the command love one another 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=43.15.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.15.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ). Believing in Jesus Christ, then, means to obey his command to love each other. John repeats this command. By using the present tense of the verb to love, he exhorts the readers to continue to love one another.) 1 7 2 8 0 0 b. Obedience) John draws the conclusion, Those who obey his commands live in him, and he in them. This is a theme John repeats in his Gospel (6:56; 17:21 23) and epistle (2:24; 4:13 16). They who keep God s word in their heart experience that God makes his home with them. As an eighth-century English theologian, the Venerable Bede, wrote, Let God, then, be a home for you, and you be the home of God; remain in God and let God remain in you. ��53��) c. Knowledge) John has a penchant for reiterating certain statements.

For instance, in this verse he virtually repeats the same remark he wrote earlier (3:16), And this is how we know. What do we know? That he lives in us. When John writes the pronoun he, John does not distinguish carefully between God the Father and Jesus the Son. For him the Father works through the Son, and through Jesus God lives in us. Therefore a precise distinction is unnecessary.

In this verse, however, John introduces the third person of the Trinity, the Holy Spirit.��54�� How does God dwell in the heart of the believer? Through the work and testimony of the Holy Spirit. No believer can ever say that he does not know whether God lives within him. The Spirit of God testifies in the heart of the Christian and gives him this knowledge and assurance.) ) Practical Considerations in 3:21 24) Scripture reveals many marvelous statements, but this one is memorable: We have confidence before God and receive from him anything we ask. Sons and daughters cannot even make this statement about their parents. As children of God, however, we can boldly make our requests known to God and receive from him anything we ask.) 1 1 2 8 0 “tw://bible.?id=43.14.13|AUTODETECT|” Scripture also says that our requests must be presented in the name of Jesus so that he may bring glory to the Father 7 1 -1 9 0 “tw://bible.?id=43.14.13|AUTODETECT|” John 14:13) 1 1 -1 9 0 “tw://bible.?id=40.6.11|AUTODETECT|” ). Note that before we pray the fourth petition in the Lord s Prayer, Give us today our daily bread 7 1 -1 9 0 “tw://bible.?id=40.6.11|AUTODETECT|” Matt. 6:11) 1 1 -1 9 0 0 ), we already have asked that God s name be glorified, his kingdom come, and his will be done. God answers our requests when our objective is to glorify him, to promote his rule, and to do his will.) 1 1 2 8 0 “tw://bible.?id=47.12.9|AUTODETECT|” God answers every prayer, but many petitions receive a negative answer. In his wisdom God knows exactly what serves our spiritual welfare. For example, Paul prayed three times that his thorn in the flesh might be removed, but God said, My grace is sufficient for you, for my power is made perfect in weakness 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 0 ). And therefore, Paul testifies, I delight in weaknesses.& For when I am weak, then I am strong (v. 10).) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:23 24) Verse 23) 5�� ����������� the 5�� particle introduces an indirect command clause with the aorist subjunctive ����������� (we believe). The aorist is ingressive.��55�� The aorist tense relates to the moment the Christian accepted Jesus. Note the use of the present tense in ������� (we love). The present implies that we must always love one another.) Verse 24) �P��� the pronoun in the form of the third person singular stands for Jesus. Its use is emphatic.) �W the genitive of attraction takes the place of the accusative.) Summary of Chapter 3) John exalts the Christians, who are called children of God. Although we are not recognized as such by the world, we know that at the time of Christ s return we, as God s children, will be fully revealed in glory.

We will be similar to Jesus Christ and we shall see him. Therefore, the person who belongs to Christ must cleanse himself from sin. John points to Christ, who as the sinless One has come to remove sin.) The children of God are distinguished from the children of the devil. They who live in fellowship with God do not continue to live in sin. Moreover, the child of God not only has God s seed in him; he also knows that he has been born of God.) The message John leaves with us is that we should love one another. We are not to follow the example of Cain, who belonged to the devil.

However, we show our love to the brothers and know that we have passed from spiritual death to life. We will receive the hatred of the world. John observes that the person who hates his brother is a murderer.) John cites the example of Jesus Christ, who laid down his life for us. He encourages us to follow that example. We must show our love not merely by words but with deeds and in truth. By emulating that example, we learn that we are true Christians.) God answers our prayers, for we receive from him whatever we ask as long as we obey his commands and please him.

God s command is that we believe in Jesus and that we love one another. If we do this, we have fellowship with God, and through the Holy Spirit we know that God lives in us.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=40.8.27|AUTODETECT|” 1 The six references are ) 7 1 -1 9 0 “tw://bible.?id=40.8.27|AUTODETECT|” Matt. 8:27) 1 1 -1 9 0 “tw://bible.?id=41.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.1|AUTODETECT|” Mark 13:1) 1 1 -1 9 0 “tw://bible.?id=42.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.29|AUTODETECT|” Luke 1:29) 1 1 -1 9 0 “tw://bible.?id=42.7.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.39|AUTODETECT|” 7:39) 1 1 -1 9 0 “tw://bible.?id=61.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.11|AUTODETECT|” II Peter 3:11) 1 1 -1 9 0 “tw://bible.?id=62.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.1|AUTODETECT|” I John 3:1) 1 1 -1 9 0 0 . Refer to Alfred Plummer, The Epistles of St. John, Cambridge Greek Testament for Schools and Colleges series (Cambridge: At the University Press, 1896), p. 71.) 1 2 2 8 0 0 2 Raymond E. Brown, The Epistles of John, Anchor Bible series (Garden City, N.Y.: Doubleday, 1982), vol. 30, p. 392.) 3 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), pp. 710 11.) 1 1 2 8 0 “tw://bible.?id=45.8.15|AUTODETECT|” 4 For related passages, see ) 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” Rom. 8:15) 1 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” Gal. 3:26) 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 0 where the terms son and sonship occur.) 1 1 2 8 0 0 5 Scholars take the subject it in the variant reading of the first clause, But we know that when it is made known, to refer to the preceding phrase what we will be. The immediate (2:28; 3:5, 8) context, however, relates to the coming of Christ. For this reason, I prefer the reading when he appears.) 1 1 2 8 0 “tw://bible.?id=43.5.45|AUTODETECT|” 6 In the writings of John, the concept hope expressed in verb or noun is rather scarce. The verb appears only three times 7 1 -1 9 0 “tw://bible.?id=43.5.45|AUTODETECT|” John 5:45) 1 1 -1 9 0 “tw://bible.?id=63.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.12|AUTODETECT|” II John 12) 1 1 -1 9 0 “tw://bible.?id=64.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.14|AUTODETECT|” III John 14) 1 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” ) and the noun once 7 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” I John 3:3) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 7 Refer to Heinrich Baltensweiler, NIDNTT, vol. 3, p. 102. And consult Friedrich Hauck, TDNT, vol. 1, p. 123.) 8 See Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 105. And consult Harold W. Hoehner, Love, EDT, pp. 656 59.) 9 The seventeenth-century Westminster theologians who composed the Shorter Catechism ask the question (14) What is sin? and provide the answer: Sin is any want of conformity unto, or transgression of, the law of God. ) 10 Refer to John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 5, p. 127.) 1 1 2 8 0 “tw://bible.?id=53.2.3-53.2.8|AUTODETECT|” 11 Guthrie, New Testament Theology, p. 196. Numerous commentators accept John s definition as an equation of sin and lawlessness. Others understand John s words not as a definition but as a reference to the state of lawlessness at the end of time 7 1 -1 9 0 “tw://bible.?id=53.2.3-53.2.8|AUTODETECT|” II Thess. 2:3 8) 1 1 -1 9 0 0 ). For instance, consult Brown, The Epistles of John, pp. 399 400. However, the question remains whether John in his epistle means the spirit of lawlessness will be demonstrated only at the end of time. He calls the present time the last hour in which there are many antichrists (see 2:18).) 1 1 2 8 0 0 12 Here are the verses: 2:23, 29; 3:3, 4, 6 [twice], 9, 10, 15; 4:7; 5:1 [twice], 4, 18.) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” 13 For a thorough discussion of ) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 in the light of rabbinic sources see SB, vol. 2, pp. 363 70.) 1 6 2 8 0 0 14 See the following passages: 1:3, 7; 2:3, 5, 23, 29; 3:3, 4, 9, 10, 15; 4:7; 5:1, 3, 4, 18.) 15 Donald G. Bloesch, Sin, EDT, p. 1015. Also see Walther G�nther, NIDNTT, vol. 3, p. 582.) 16 Augustine, Ten Homilies on the First Epistle of John, trans. H. Browne, Homily 4. 10 in Nicene and Post-Nicene Fathers of the Christian Church (reprint ed., Grand Rapids: Eerdmans, 1974), 1st series, vol. 7, p. 486. Also see Plummer, The Epistles of St.

John, p. 78; B. F. Westcott, The Epistles of St. John, The Greek Text, with Notes and Addenda (1883; Grand Rapids: Eerdmans, 1966), p. 106.) 17 Bengel, Gnomon of the New Testament, p. 127. Also compare I. Howard Marshall, The Epistles of John, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1978), p. 184, n. 30.) 18 A.

T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 880.) 19 Other translations provide a literal version, for instance, Whoever has been born of God does not practice sin, & and he cannot sin (NKJV).) 1 1 2 8 0 “tw://bible.?id=62.3.9|AUTODETECT|” 20 V. Kerry Inman, Distinctive Johannine Vocabulary and the Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” I John 3:9) 1 1 -1 9 0 0 , WJT 40 (1977): 142.) 1 1 2 8 0 “tw://bible.?id=62.3.9|AUTODETECT|” 21 Consult P. P. A. Kotze, The Meaning of ) 7 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” I John 3:9) 1 1 -1 9 0 “tw://bible.?id=62.1.8|AUTODETECT|” with Reference to ) 7 1 -1 9 0 “tw://bible.?id=62.1.8|AUTODETECT|” I John 1:8) 1 1 -1 9 0 0 and 10, Neotestamentica 13 (1979): 68 83.) 1 3 2 8 0 0 22 For example, consult H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan, 1967), p. 195. Also see N. Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), pp. 150 51; Robert Hanna, Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), pp. 435 36.) 23 Compare Westcott, The Epistles of St. John, p. 109.) 24 Brown, The Epistles of John, p. 413.) 1 1 2 8 0 “tw://bible.?id=62.3.6-62.3.9|AUTODETECT|” 25 Consult Henry Alford, Alford s Greek Testament, An Exegetical and Critical Commentary, vol. 4, pt. 2, James-Revelation (reprint ed., Grand Rapids: Guardian, 1976), p. 465. Also see Ignace de la Potterie, The Impeccability of the Christian According to ) 7 1 -1 9 0 “tw://bible.?id=62.3.6-62.3.9|AUTODETECT|” I John 3, 6 9) 1 1 -1 9 0 0 , in The Christian Lives by the Spirit, Ignace de la Potterie and Stanislaus Lyonet (Staten Island: Alba, 1971), p. 90.) 1 23 2 8 0 0 26 Refer to J. R. W. Stott, The Epistles of John: An Introduction and Commentary, Tyndale New Testament Commentaries series (Grand Rapids: Eerdmans, 1964), p. 135.) 27 This interpretation has received support from Inman, Distinctive Johannine Vocabulary. ) 28 Glenn W. Barker, 1 John, the Expositor s Bible Commentary, ed. Frank E.

Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), vol. 12, p. 335.) JB Jerusalem Bible) 29 G�nther Harder, TDNT, vol. 6, p. 559. Also refer to Ernst Achilles, NIDNTT, vol. 1, p. 566.) 30 Consult C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: At the University Press, 1960), p. 86.) 31 Marshall, The Epistles of John, p. 191.) 32 Refer to Robertson, Grammar, p. 965.) 33 Metzger, Textual Commentary, p. 711.) 34 John Calvin, Commentaries on the Catholic Epistles: The First Epistle of John, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 218.) 35 Guthrie in New Testament Theology observes, The voluntary act was not in the interests of personal heroism, but because of the dynamic love.

He knew that it was for this purpose he had come into the world (p. 454).) 36 Bengel, Gnomon of the New Testament, vol. 3, p. 282. Also consult R. C. Trench, Synonyms of the New Testament (reprint ed., Grand Rapids: Eerdmans, 1953), p. 392.) 37 Robertson, Grammar, p. 632.) 38 The phrase the love of God can mean God s love for man (subjective genitive), or man s love for God (objective genitive), or even the love which is characteristic of God (descriptive genitive). In view of the immediate context (God s gift of love to man, v. 16) and the broader context (2:5, 15), the evidence appears to favor the subjective genitive.) 39 Hans-Georg Link, NIDNTT, vol. 2, p. 475.) 40 For similar constructions in which the phrase this is how we know refers to previous verses see 3:10 and 5:2.) 41 Refer to Oswald Becker, NIDNTT, vol. 1, p. 590.) NKJV New King James Version) NEB New English Bible) 42 Rudolf Bultmann assumes that the text is corrupt because, in his opinion, it has lost the words we know before the phrase that God is greater. See The Johannine Epistles, ed.

Robert W. Funk, trans. R. Philip O Hara et al., Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1973), p. 57. However, C. H.

Dodd demurs. He counsels the interpreter to follow the best Greek manuscripts. Refer to The Johannine Epistles, Moffatt New Testament Commentary series (New York: Harper and Row, 1946), p. 88.) 43 Stott, The Epistles of John, p. 145.) 44 Consult Calvin, The First Epistle of John, p. 222. Also see Alford, Alford s Greek Testament, p. 478. Marshall calls this view quite inappropriate in the present context. See The Epistles of John, p. 198, n. 7.) 45 Westcott, The Epistles of St.

John, p. 118.) 1 1 2 8 0 “tw://bible.?id=5.15.7-5.15.9|AUTODETECT|” 46 John M. Court, Blessed Assurance? JTS 33 (1982): 508 17, suggests another interpretation of this passage by linking it to ) 7 1 -1 9 0 “tw://bible.?id=5.15.7-5.15.9|AUTODETECT|” Deut. 15:7 9) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 NIV New International Version) 47 Robertson, Grammar, p. 871.) 48 Refer to Hans-Christoph Hahn, NIDNTT, vol. 2, pp. 735 37.) 49 Hans Bietenhard, NIDNTT, vol. 2, p. 816.) 50 Metzger, Textual Commentary, p. 712.) 51 Consult Robertson, Grammar, p. 866.) 52 The verb to believe occurs nine times in this epistle (3:23; 4:1, 16; 5:1, 5, 10 [3 times], 13), the noun faith only once (5:4).) 53 Westcott in The Epistles of St. John provides the Latin text: Sit ergo tibi domus Deus et esto domus Dei; mane in Deo, et maneat in te Deus (p. 121).) 54 Five times John refers to the Holy Spirit in subsequent passages (4:2, 6, 13; 5:6, 8).) 55 Robertson, Grammar, p. 850.)