1 João 3
Marvin Vincent · Citado em PreceptAustin
1 João 3:2
Vincent adds that "The two thoughts of the present (now) and the future condition of God’s children are placed side by side with the simple copula, and, as parts of one thought. Christian condition, now and eternally, centers in the fact of being children of God. In that fact lies the germ of all the possibilities of eternal life." We are (2070) (esmen) - We unites John with his readers. The present tense signifies that we will never be "disinherited" as some earthly fathers do to their physical offspring. In contrast to the changing whims of earthly fathers, we as children of our heavenly Father can be absolutely assured that we will… obtain an inheritance (kleronomia) which is imperishable (aphthartos) and undefiled (amiantos) and will not fade away (amarantos), reserved (tereoperfect tense = signifies a "permanent reservation" which cannot be "cancelled"!) in heaven for (us), who are protected (phroureo) by the power (dunamis) of God through faith (pistis) for a salvation (soteria) ready to be revealed in the last time. (1Pe 1:4+, 1Pe 1:5+) Children of God - John explains the genesis of this supernatural parturition (act of giving birth to offspring) declaring that… Whoever believes (pisteuo in the present tense) that Jesus is the Christ (the Messiah) is born (begotten) of God, and whoever loves (present tense) the Father loves (present tense) the child born (begotten) of Him. (1Jn 5:1+) Marianne M. Thompson notes that "The present fact that we are children of God is contrasted with two things: the lack of present recognition by the world (1Jn 3:1), and the future revelation of what we shall be (1Jn 3:2). (The Privileges of the Children of God) Alexander
1 João 3:3
Vincent adds that hagnizo was used in The Septuagint translation of the Old-Testament (as a) technical term for the purification of the people and priests (Jos 3:5; 1Chr 15:12; 1Sa 16:5). Also, of the separation from wine and strong drink by the Nazirite (Nu 6:2, 3, 4, 5, 6). Hagnizo basically denotes a removal of that which disqualifies one for acceptable worship, the removal of which results in a condition of purity and chastity. The figurative uses of hagnizo emphasize the idea of one's heart being fully devoted to the Lord and to His will and way. The only other use of hagnizo by the apostle John describes is with a literal sense to describe Jewish ceremonial purification... Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves. (Jn 11:55) Three NT uses of hagnizo emphasize are figurative and speak of ethical/moral or internal/heart purification -- 1Jn 3:3 and in the following two passages... James 4:8+ Draw near (eggizo in the aorist imperative = command to carry this out immediately. Don't procrastinate beloved. Do it now and do it effectively!) to God and He will draw near to you. Cleanse (katharizo in the aorist imperative) your hands, you sinners (hamartolos); and purify (hagnizo in the aorist imperative) your hearts (kardia), you double-minded (dipsuchos). Since you have in obedience (hupakoe) to the truth purified (katharizo in the perfect tense = past completed action with ongoing effect/result) your souls for a sincere (anuopkritos) love of the brethren, fervently love (agapao in the aorist imperative = command to carry this out immediately and effectively. God's commands always include His enablements = You now have a new heart and His supernatural power) one another from the heart (1Pe 1:22+) Comment: Peter says a person is purified when he obeys the truth (the Word of God, the Gospel ~ "seed which is...imperishable...the living and abiding Word of God" 1Pe 1:23+) and in this context Peter is referring to the initial experience of salvation (justification = past tense salvation) by grace through faith (Eph 2:8, 9+). The NET Bible comments that "In this context the use of hagnizo would remind the readers that, if they have the future hope of entering the Father's presence ("seeing him as he is" 1Jn 3:2+), they need to prepare themselves by living a purified lifestyle now, just as Jesus lived during His earthly life and ministry (cp 1Jn 2:6) This serves to rebut the opponents' claims to moral indifference, that what the Christian does in the present life is of no consequence. In sum, while hagnizo can refer to ceremonial purification (external), the apostle John uses it to describe daily spiritual purification of one's heart (internal). D Edmond Hiebert makes the point that in 1Jn 1:7...John states that it is the blood of Christ that cleanses us, whereas here in 1Jn 3:3 he speaks of self-purification. Both are true and necessary. As the begrimed workman must personally apply the soap and water to be cleansed, so the believer appropriates the God-given means of cleansing from moral defilement that may have been incurred in daily life. Included in this self-purification is the believer's renunciation of objects, activities, and attitudes which he finds to be defiling. (Ed: And I would add doing so in reliance upon the filling and controlling of the indwelling Spirit and the strengthening power of the grace in Christ Jesus - cp 2Ti 2:1+, 2Co 12:9+; 2Co 12:10+)Theology speaks of this repeated cleansing as "progressive sanctification" (cf. 2Cor 7:1). In 1Pe 1:22 Peter uses this verb in the perfect tense, "seeing ye have purified your souls in your obedience to the truth" (ASV), to denote the cleansing that took place at regeneration (cf. Jn 13:10; 15:3; 17:19). That initial purification with its transforming result is the necessary antecedent to this personal self-cleansing in daily experience. The more intimate the believer's fellowship with God, who is "light" (1Jn 1:5), the more conscious he becomes of his need to cleanse himself from all that is moral darkness (1Jn 1:5, 6, 7). The more he contemplates this assured hope of being conformed to the image of Christ, the more eagerly will he strive for present personal purity (Php 3:13,14). THREE TENSES OF SALVATION IN As alluded to above, there are three tenses of salvation (See Three Tenses of Salvation) past tense (justification), present tense (sanctification, growth in holiness, increasing Christ-likeness) and future tense (glorification) and 1 John 3:1,2,3 the apostle alludes to each of these three tenses. In 1Jn 3:1+, John states we are children of God which implies that we have been justified by faith or past tense salvation. In 1Jn 3:2+ he explains that we shall be like Him which equates with future tense salvation (glorification). Finally here in 1Jn 3:3 he describes the saint's daily spiritual purification, which equates with present tense salvation (progressive sanctification). Moral purity or holiness is a frequent theme in the New Testament. The word for saints is hagios which is translated "holy" or "holy ones" and means those who are sanctified or set apart from the profane world and unto the holy God. It follows that we who are now positionally holy or set apart in Christ (justified = past tense salvation) should strive according to His power which mightily works within us to be experientially holy (progressive sanctification = present tense salvation) as He is holy (1Pe 1:15, 16+) (See also the Three Tenses of Salvation) Acts 15:9+ and He made no distinction between us (Jews) and them (Gentiles), cleansing (katharizo) their hearts (kardia) by faith (pistis) (referring to their initial sanctification or setting apart = justification = were declared righteous by faith [cp Ro 3:24+, Ro 3:25NLT+, Ro 3:28+). Titus 2:14+ (Christ) gave Himself for (= in our place = substitutionary sacrifice) us, that He might redeem (lutroo) us from every lawless (anomia) deed and purify (katharizo) for Himself a people for His own possession, zealous for good deeds. Hebrews 12:14+ Pursue (present imperative = make this your habitual practice, empowered by the indwelling Spirit, one fruit of which is peace- Gal 5:22+) peace (eirene) with all men, and the sanctification (holiness - hagiasmos) without which no one will see the Lord. (This verse describes present tense salvation = progressive sanctification) 2 Peter 1:4+ For by these (What? His glory and excellence just mentioned - 2Pe 1:3+) He has granted (perfect tense = past completed action with present ongoing result/effect) to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped (apopheugo) the corruption (phthora) that is in the world (kosmos) by lust (epithumia). 2 Peter 3:11+ Since all these things are to be destroyed in this way (2Pe 3:10+), what sort of people ought you to be in holy conduct and godliness, 12 looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! 2Peter 3:14+ Therefore, beloved, since you look for these things (What things? "new heavens and a new earth, in which righteousness dwells" 2Pe 3:13+) , be diligent to be found by Him in peace, spotless and blameless, Notice the following passages which illustrate a similar pattern of promises and privilege position as children of God followed by an exhortation to purify ourselves THE PROMISES AND PRIVILEGED POSITION 2Cor 6:14-18+ Do not be bound (present imperative) together with unbelievers; for what partnership have righteousness and lawlessness (anomia), or what fellowship has light with darkness (skotos)? 15 Or what harmony has Christ with Belial, or what has a believer (pistos) in common with an unbeliever? 16 Or what agreement has the temple of God with idols (eidolon )? For we are the temple of the living God; just as God said, "I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.17 "Therefore, COME OUT (aorist imperative = Now! Don't hesitate or procrastinate!) FROM THEIR MIDST AND BE SEPARATE (aorist imperative)," says the Lord. "AND DO NOT TOUCH (present imperative) WHAT IS UNCLEAN; and I will welcome you. 18 "And I will be a father to you, and you shall be sons and daughters to Me," says the Lord Almighty (pantokrator). THE PROPER PERSUASION (EXHORTATION) 2 Corinthians 7:1+ Therefore (see term of conclusion), having (present tense = possessing = our present and continual possession now and throughout eternity!) these promises (see above), beloved (What would happen beloved if we daily recalled these precious promises to our mind? Would not our resolve and motivation for holy living be animated and strengthened daily?! Cp the motivating power of our privileged position as children of God in 1Jn 3:1+), let us (Paul includes himself in this exhortation - we can never be pure and holy enough in this life!) cleanse (katharizo) ourselves (empowered by the Spirit - cp Php 2:13NLT+) from all defilement (molusmos) of flesh and spirit, perfecting (epiteleo - present tense = this is a daily, lifelong process - it should be every believer's lifestyle) holiness in the fear (phobos) of God (cp 1Pe 1:17+). Himself (1438) (heautou) technically is a reflexive pronoun which refers the action of a verb back to its own subject. In this case the action is purification which one does to oneself. It serves to emphasize that believers are to look in the mirror at our "moral dirt" instead of pointing fingers at the unholy behavior of those around us! D Edmond Hiebert adds that "himself marks that the conscious need for purification centers in his own being." Live now as you shall wish you had lived when you stand at the judgment seat of Christ! —Culbertson Martyn Lloyd-Jones asks a pertinent question in light of John's declaration that everyone with this hope purifies himself... Why do we therefore fail so much in practice? The answer, it seems to me, is that our belief is defective; if only we really did see ourselves as we are depicted in the New Testament, the problem of conduct would immediately be solved. So the real trouble with most Christian people is not so much in the realm of their conduct and practice as in the realm of their belief, and that is why the Church, whenever she puts too much emphasis upon conduct and behaviour and ethics, always leads eventually to a state and condition in which Christian people fail most of all in that respect. This is a very subtle matter. Of course the tendency is for people to argue like this: ‘Ah,’ they say, ‘there is not much point in talking to us about doctrine; you have to remind people of their practical duty.’ So holiness teaching not infrequently becomes a constant repetition of certain duties which we are to carry out. I agree that we do have to do these things, but I say that the ultimate way of carrying out these duties, and really practicing these things, is to have such a grasp and understanding of the doctrine that the practice becomes inevitable. And that is, of course, precisely what the New Testament always does. (Children of God: 1 John 3) PAUL AGREES WITH JOHN: IT'S TIME TO WAKE UP! In Romans 13:11-14 Paul teaches a similar association of the anticipation of Christ's second coming (cp 1Jn 3:2) as motivation for the working out of our salvation by carrying out daily purification (1Jn 3:3)... 11 And this do (love - Ro 13:10+), knowing the time (kairos), that it is already the hour for you to awaken from sleep (metaphor = spiritual sleep); for now salvation (soteria) is nearer to us than when we believed. (When we believed = were justified [declared righteous] = "past tense salvation". Salvation...nearer = "future tense salvation" = glorification, which will occur when Christ returns ~ 1Jn 3:2) 12 The night (this present evil age, Gal 1:4+, cp "night people" in 1Th 5:5+, 1Th 5:6, 7+) is almost gone (cp fate of this evil world system = 1Jn 2:17+), and the day is at hand (What day? His Second Coming). Let us therefore (Why "therefore"? What is the motivation for the following exhortation? Clue: Check your watch!) lay aside (apotithemi = throw them off like dirty, filthy, smelly clothes!) the deeds of darkness and put on (enduo) the armor of light (Believers are in one sense ["positionally"] already "light in the Lord" [Eph 5:8+] but now based on our position each of us are called to "walk in the light" 1Jn 1:7 carrying out our daily process of purification or sanctification, 1Jn 3:3) 13 Let us behave properly as in the day (~ Walking in the light), not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy (~ Walking in the darkness, in the night). 14 But (Change of direction = from living like "night" [Jn 3:19, 20+] people to living like "light" people. [Jn 3:21+ - note all the verbs here are present tense = our daily practice is to come to the light]) put on (aorist imperative = Do it now! Don't hesitate or procrastinate! See Col 3:12-15+ for what it looks like to "put on Jesus") the Lord Jesus Christ (In a sense we are already clothed in His righteousness [1Co 1:30+, Jn 8:12+] but now as part of our progressive work of purification we are to actively, continually pursue righteousness [1Ti 6:11+, cp 2Ti 2:22+]) and make no (present imperative = Stop planning your sinning! Remember sin begins with your thought life - there sin is hatched as lust carries you away and entices you - if you take the "bait" of that lustful thought, you're "hooked" Jas 1:14, 15+) provision (pronoia = thinking about it beforehand - you know exactly what this means!) for the flesh in regard to its lusts (epithumia = strong desires which God gave us to be gratified according to His good and perfect will, but which we instead to often seek [urged on by our flesh] to gratify in an ungodly way, not in keeping with His will, eg, see 1Th 4:1+, 1Th 4:3+). (Ro 13:11+, Ro 13:12+, Ro 13:13, 14+) THOUGHT: When the alarm goes off in the morning, you wake up! When you know the time of His return is nigh, you wake up spiritually and put on holy clothes that enable daily purification as an ongoing process. Steven
1 João 3:6
Vincent says: “John does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle, he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness.” He does not deny that a Christian sins at times. Indeed he admits the possibility of sin in the Christian’s life in 1Jn 1:9+, and forbids sin in 1Jn 2:1+. What John denies here is that a Christian sins habitually. He denies that the life of a Christian is wholly turned towards sin as is that of the unsaved person. (Eerdmans Publishing - used by permission) (Bolding added) Tom Wells comments on No one who abides (meno - present tense) in Him sins (hamartano - present tense); (ou - absolutely) no one who sins (hamartano - present tense) has seen (perfect tense) Him or (absolutely does not) knows (ginosko - perfect tense) Him - Here “abiding” is described in such a way that it must be true of every Christian. The argument runs thus: (i) If a man sins, he does not abide in Christ. (ii) Such men who sin and do not “abide” have neither seen or known Christ. (iii) Therefore, by definition, anyone who is a Christian abides; anyone who abides is a Christian. There are no non-abiding Christians. All others have neither seen nor known Christ. (Pitfalls in Understanding 1 John - no longer on internet) The contrast he is drawing here is between abiding and sinning. They are opposites. One cannot sin and abide. One cannot abide and sin. -- Gary Derickson John MacArthur on abides (meno - present tense) in Him sins (hamartano - present tense) - John taught that no one who sins (the present tense of the verb again denotes the habitual action of defiance and rebellion by a fallen heart) can also abide in Christ. It is not that people who become Christians will never sin again (1:8), but they will not live as they did, because no one who sins consistently or habitually in the pattern of the unregenerate has seen Him or knows Him. (See 1-3 John MacArthur New Testament Commentary - Page 126) If someone lives in sin, it shows that he has not seen Jesus as He revealed Himself, and does not know Him as Savior. Steven Cole on abides (meno - present tense) in Him - Abides is John’s word for fellowship, but we need to understand that in his mind, every Christian abides in Christ. The idea that there are two types of Christians, those who abide in Him and do not sin, and those who do not abide and do sin, was foreign to the apostle’s thinking. The word abide in 1Jn 3:6 is parallel to is born of God in 1Jn 3:9 (Ed: Which shows the vital importance of Keeping Context King in order to arrive at a correct interpretation!). This is further evident by the fact that John adds (1Jn 3:6), “no one who sins has seen Him or knows Him.” The false teachers claimed to have special revelation or knowledge of Christ. John says that their sinful lives betrayed them. His point is that anyone that knows Jesus Christ as the holy, sinless Savior, Who came to offer Himself on the cross to forgive our sins, does not live in sin. If someone lives in sin, it shows that he has not seen Jesus as He revealed Himself, and does not know Him as Savior. (Sermon) (Bolding added) Warren Wiersbe on abides in Him - 1Jn 3:6 ought to read, “Whosoever abides in Him does not habitually sin.” Ephesians 2:1–3+ makes it clear that the unsaved sin constantly because they live in the flesh and for the devil. But the Christian has a new nature within (Ed: cp Ezek 36:27) and is no longer Satan’s slave. (Borrow Wiersbe's Expository Outlines on the New Testament) (Bolding added for emphasis) Those who are true Christians do not habitually sin. -- Albert Barnes S Lewis Johnson on what John means by abides in this context - Abiders do not sin, is what he says. What does it mean to abide? To realize our oneness, taking his view of things, understanding sin as he understands it, understanding law as he understands it, understanding righteousness as he understands it, understanding guilt as he understands it, understanding holiness and desiring holiness, that would be reflective of being in him. But on the other hand, non abiders, this is why John’s words are so blunt, non abiders have “not seen him, neither known him.” (The Inadmissibility of Sin) PROFESSION is an act of declaring that one has a particular feeling or quality, especially when this is NOT the case! George Findlay flatly states that - Not only is the practicer of sin ipso facto out of Christ; his life argues that he always has been so, and that his Christian profession was never genuine. “Every one that sins has not seen Him nor known Him.” The same thing St John had said of the “many antichrists,” extruded from the Church and seducing its membership: “they went out from us, but they were not of us” (1Jn 2:19). Their outer severance and overt rebellion against the law of Christ disclose a radical difference of spirit in them. Men of religious profession living in deceit or impurity or lovelessness, who reconcile themselves to sinful practice and yet deem themselves Christians, had from the beginning (the Apostle supposes) no proper knowledge of the Lord they profess to serve. They have never truly seen what Jesus Christ is like nor come to any real acquaintance with Him, or they would recognize the absurdity of their position. For his own part, the writer felt that once to have known the Lord makes any other ideal impossible; once and for all, the love of sin was killed in the disciple by the companionship of Jesus. He would no more think of returning to it now, than the civilized man of reverting to the tastes of the savage, or the philosopher to the babblings of the child. “Mine eyes have seen the King, the Lord of hosts!” cries the young prophet Isaiah; his purged lips could not after this return to their uncleanness (Isa. 6:5–7). “The time past may suffice” to have wrought folly, to have lived in envy and malice. The sun is up! who that sees it can longer walk as in darkness? (1 John 3:4-9 Commentary - scroll down to page 252 ) THOUGHT - The practical application of John's teaching is that if one professes to know Christ and yet demonstrates relentless rebellion against God, they do well to do some serious soul searching lest they deceive themselves and end up hearing Jesus' command to "Depart!" (Mt 7:23) Paul alludes to the need for all of us (yours truly included) to perform self-examination writing "Test (present imperative) yourselves [to see] if you are in the faith; examine (present imperative) yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you–unless indeed you fail the test?" (2Cor 13:5+) W Harris on abides (meno) - The meaning of menōn, “resides” in 1Jn 3:6. Here the verb menō refers to the permanence of relationship between Jesus and the believer, as in 1John 2:27 and 1Jn 2:28. It is clear that Jesus is the referent of the pronoun translated “Him” in the phrase en autō, “in him” because He is the subject of the previous discussion in 1Jn 3:5. (Exegetical Commentary on 1 John 2:28-3:10) Abides (meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Meno describes something that remains where it is, continues in a fixed state, or endures. John uses the present tense to emphasize the continuing aspect of this abiding. Some say that this is not the case, that only those who are not sinning are abiding in unbroken fellowship. While there is certainly truth in that statement, that is not what John is saying. The present tense signifies continually abiding in Jesus, in covenant with Him, in oneness with Him. Positionally this truth cannot be changed for HE is the one who keeps us in the position of abiding. That's what John is describing. Not a on again, off again abiding, but a continual abiding. In support of this interpretation, note that other 3 verses later John uses the same verb meno in the present tense to describe God's seed abiding in us. Does God's seed abide in us some days and not others? I don't think so. His seed abides continually, just as His children abide in Him continually. One reason some commentators don't like this interpretation is because of the clear implications. John's point is simple and clear - abiding in Jesus is incompatible with a continuing in a lifestyle of rebellion against God. In fact, if one practices the latter (regardless of their profession), John says they are fooling themselves. They don't know Jesus and one day He will say to them "I never knew you. Depart from me, you who practice (present tense) lawlessness." (Mt 7:23+). Charles Ryrie - The lifestyle of the believer who keeps God's commands (abides) will be obedience, not sin. The lifestyle of the one who keeps on sinning demonstrates that he does not know God… Habitual actions indicate one's character. (The Ryrie Study Bible) Nelson's NKJV Study Bible - Habitually sinful conduct indicates an absence of fellowship with Christ. Thus, if we claim to be a Christian but sin is our way of life, our status as children of God can legitimately be questioned. The believer may fall into sin but he will not walk in it. (ED: Or wallow it it!) -- D. Smith Daniel Akin - John is describing a way of life, a character, a prevailing lifestyle. Here the present tense verb contextually depicts linear, continual action. In other words, the believer will not live a life characterized by sin. (See 1,2,3 John: An Exegetical and Theological Exposition) To sin is human; but to persevere in sin is not human but altogether satanic. --John Chrysostom John MacArthur on no one who sins (hamartano - present tense) - the sense conveyed here is the idea of habitual, constant sinning. Whoever sins has neither seen Him nor known Him. If no check against habitual sin exists in someone who professes to be a Christian, John’s pronouncement is absolutely clear—salvation never took place. "How do you react when you sin? Do you give into the pattern of sin, and let it dominate your lifestyle? Or do you humbly confess your sin, and do battle against it with the power Jesus can give?" David
1 João 3:11
Vincent on message - “announcement,” as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew. Have heard (Same phrase in 1Jn 1:1, 1:5, 2:7, 3:11, 4:3) - What had they heard? This most likely refers to John 15:12 where Jesus said “This is My commandment, that you love one another, just as I have loved you." John 15:12 "is itself a restatement of the “new commandment” of John 13:34." (Harris) His readers will be safe if they hold fast to the message which they heard John Stott explains that this original Gospel message "was also public knowledge in contrast to the private and secret enlightenment which the false teachers claimed. His readers will be safe if they hold fast to the message which they heard, and that publicly and openly, from the beginning… In both doctrine and ethics we must go right back to the beginning and enquire what the apostles originally taught and their first converts both had (1Jn 2:7, eichete, aorist) and heard (1Jn 2:24 and 1Jn 3:11, ēkousate, another aorist). An essential part of that message was that we should love one another (cf. 1Jn 3:23; 4:7; 11–12; 2 John 1:5; John 13:34; 15:12, 17)." (BORROW The Letters of John page 142) From the beginning (arche) - Same phrase - 1Jn 1:1, 2:7, 2:13, 2:14, 2:24, 3:8, 3:11. Here John is referring to "the beginning of Jesus’ self-revelation to his disciples in the course of his earthly life and ministry." (Harris) Earlier John had said Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning (arche) ; the old commandment is the word which you have heard. (1John 2:7+ Robertson on (the message) from the beginning - They had the message of love for the brotherhood from the beginning of the Gospel and it goes back to the time of Cain and Abel (1Jn 3:12). Vine - The readers heard it from the beginning, since it was among the first things inculcated in their hearts as believers, and not only so but it had been constantly repeated. Jerome informs us that toward the close of the apostle’s life, after he had become too infirm to preach, he still continued constantly to give the exhortation, “Little children, love one another.” He tells us how he remarked. “It is the Lord’s command, and if this is done, it is enough.” (Collected Writings) Beginning (746)(arche) refers to the commencement of something as an action, process, or state of being. Arché refers to what is first or has primacy (the state of being first). Love one another - This is the first of six uses by John of this phrase in his epistles - 1Jn 3:11, 23; 4:7, 11-12; 2 John 1:5. The other uses are found in John 13:34; 15:12, 17; Ro 13:8; 1Th 4:9; 1Pe 1:22. In reminding them of this message to love one another, John himself was remembering the command of Jesus in John 13:34 - "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another." John
1 João 3:20
Vincent has a lengthy note on the condemning and consoling interpretations (SEE INTRODUCTORY NOTE) - Luther and Bengel take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. “Lord, You know all things: You know that I love You.” (Jn 21:17) Peter’s conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 1Cor 4:3, 4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, 1 Jn 3:19, as well as 1 Jn 3:20), as knowing that God is greater than our heart, and knows all things. But thus the same Greek is translated “because” in the beginning, and “(we know) that” in the middle of the verse, and if the verse were consolatory, it probably would have been, “Because EVEN if our heart condemn us,” etc. Therefore translate, “Because (rendering the reason why it has been stated in 1 Jn 3:19 to be so important to ‘assure our hearts before Him’) if our heart condemn (Greek, ‘know [aught] against us’; answering by contrast to ‘we shall know that we are of the truth’) us (it is) because God is greater than our heart and knows all things.” If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [Henry Alford]. A similar ellipsis (“it is”) occurs in 1 Co 14:27; 2 Co 1:6; 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knows all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for “we shall assure our hearts” (see on 1 Jn 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (1 Jn 3:20), which, however, is got over by the consolatory thought, “God is greater than my heart” which condemns me, and “knows all things” (Greek “ginoskei,” “knows,” not “kataginoskei,” “condemns”), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first “because” thus applies to the two alternate cases, 1 Jn 3:20, 21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, 1 Jn 3:19); the second “because” applies to the first alternate alone, namely, “if our heart condemn us.” When he reaches the second alternate, 1 Jn 3:21, he states it independently of the former “because” which had connected it with 1 Jn 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it. (EDITORIAL NOTE - Vincent is a bit confusing [to me] but included for completeness). Clearly John’s aim here is to heal the wounded conscience of the sensitive believer, not to widen the wound unnecessarily. Hiebert - Some interpreters (John Calvin, John Owen, Henry Alford, et al) understand this reference to God’s greatness and knowledge not as a comfort but as a challenge to the believer. So understood, John is stressing the severity of God’s judgment. Thus Alford remarks, “Our conscience is but the faint echo of His voice who knoweth all things; if it condemn us, how much more He?” If it were evident that John was seeking to stimulate a consciousness of sin in his readers, this understanding of his words would be obvious. But such an interpretation is quite inappropriate in the present context. Smalley asserts, “John’s chief purpose at this point is to reassure his readers that when believers are most aware of their shortcomings, in respect of God’s standards, the love and mercy of the Father are present to heal their troubled conscience.” Clearly John’s aim here is to heal the wounded conscience of the sensitive believer, not to widen the wound unnecessarily. But it is clear that whenever professed believers seek to stifle the demands of conscience by claiming to possess a superior enlightenment, his words do sound a needed warning. Steven
1 João 3:23
Vincent notes that commandment is singular not plural as singular emphasizes "faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love." (Stated another way The singular form sums up all the individual commands and treats them as a unity.) Reformation Study Bible adds that "The two parts of this commandment parallel the two parts of the Ten Commandments, reminding us that our relationship with God takes precedence over our relationship with our neighbor. Faith in Christ relates us rightly to God, and His renewing grace enables us to love one another." Alfred Plummer on believe - This verse is the answer to those who would argue from the preceding verses that all that is required of us is to do what is right; it does not much matter what we believe. David Allen sums up that "The gospel is not only something to be believed but something to be obeyed, and all people are commanded to repent and believe the gospel (ED: THE VERY COMMANDS JESUS GAVE IN Mk 1:15+)." (Preaching the Word - 1-3 John: Fellowship in God's Family) “Faith toward God and love toward man sum up a Christian’s obligations. Christianity is ‘faith which worketh by love’ (Gal 5:6)” -- Warren Wiersbe LOVE ONE ANOTHER And love (agapao present tense) one another (allelon - see note), just as (calls for conformity to what) He commanded (literally "has given command') us - Love in present tense calls for the habitual practice of selfless, sacrificial, God-like love. This quality of love is not a feeling, but is the result of will and choice (enabled by desire and power from the Holy Spirit - Php 2:13NLT+) One another calls for this love to be reciprocal, reflecting mutual expression of love in the Body of Christ. "Christian love is not a one way street; it must flow in both directions. John has mentioned the need for mutual love before (1Jn 2:10–11; 3:11, 14), but now for the first time he specifically unites faith and love. Both are essential as a test for a true Christian." (Hiebert) Stott points out that "there is a significant difference in the tense of the two verbs, believe (aorist) and love (present tense) , faith in Christ being here regarded as a decisive act…, and love for the brethren as a continuous attitude. Both are tests of a true Christian." Belief comes first because it is the basis for love (cf. 1Jn 3:16), but love is the only expression of true faith. --Glenn Barker Just as He commanded us (literally as He has given command) - This command presumably refers to Jesus' words in the Upper Room before He was crucified - "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 13:34+) and “This is My commandment, that you love one another, just as I have loved you… This I command you, that you love one another." (Jn 15:12, 17+, cp 1Jn 2:7-8+ - "new commandment") Love one another (13x in 12v in NT - Jn 13:34; 15:12, 17; Ro 13:8; 1Th 4:9; 1Pe 1:22; 1Jn 3:11, 23; 4:7, 11-12; 2Jn 1:5). This section (1Jn 3:11-24) began with love one another (1Jn 3:11+). The practice of Christian love is to be a daily, continual expression Simon Kistemaker - 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 (John 13:34; 15:12, 17). 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. (Epistles of John) Related Resource: (Name) Name of the LORD is a Strong Tower: Summary Christ The Breaker Christ Our Rock Christ The Rock of Ages Christ The Rock of Our Salvation Christ The Smitten Rock Christ Our Rock of Refuge-Pt 1 Christ Our Rock of Refuge-Pt 2 Christ the Stone Christ Mighty God - El Gibbor Jesus Name Above All Names Jesus Mighty to Save Jehovah = Jesus Believe (4100)(pisteuo) is John's first use in this letter (9x - 1Jn 3:23; 4:1, 16; 5:1, 5, 10 [3x], 1Jn 5:13). In 1Jn 3:23 pisteuo means that we consider all the Bible says about the Name of Jesus to be true and worthy of our once and for all decisive act of trusting Him (aorist tense) (Mk 9:7 Jn 6:29 Jn 14:1 Jn 17:3). We accept Him as the true God and have a firm conviction as to His efficacy to save us forever. As Paul said to the Philippian jailer "Believe (aorist imperative) in the Lord Jesus, and you shall be saved, you and your household." (Acts 16:31+) As Luke records "“And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved.” (Acts 4:12+) (Related: Spurgeon's sermon on John 8:30-32 Believing on Jesus, and its Counterfeits) Charles Haddon Spurgeon on belief in 1Jn 3:23 - This text suggests the necessity of childlike trust. Everywhere in Scripture faith in God is spoken of as necessary to successful prayer. We “must believe that he exists and is a rewarder of those who seek him” (Heb 11:6) or else we have not prayed at all; but the success of our prayer will be in proportion to our faith. It is a standing rule of the kingdom, “According to your faith let it be done for you” (Matt 9:29). Remember how the Holy Spirit speaks by the mouth of the apostle James: “If any of you lacks wisdom, let him ask for it from God, who gives to all without reservation and not reproaching, and it will be given to him. But let him ask for it in faith, without any doubting, for the one who doubts is like the surf of the sea, driven by the wind and tossed about. For that person must not suppose that he will receive anything from the Lord” (Jas 1:5–7). The respected Greek lexicon author W E Vine defines authentic, saving belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Thes 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. QUESTION - What does it mean to love one another? ANSWER - In John 13:34 Jesus taught, “A new command I give you: Love one another. As I have loved you, so you must love one another.” Then He added, “By this everyone will know that you are my disciples, if you love one another” (verse 35). How do we do this? What does it mean to love one another? The “one another” in these verses is a reference to fellow believers. A distinguishing mark of being a follower of Christ is a deep, sincere love for brothers and sisters in Christ. The apostle John reminds us of this fact elsewhere: “He has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:21). In giving this command, Jesus did something the world had never seen before—He created a group identified by one thing: love. There are many groups in the world, and they identify themselves in any number of ways: by skin color, by uniform, by shared interest, by alma mater, etc. One group has tattoos and piercings; another group abstains from meat; yet another group wears fezzes—the ways people categorize themselves are endless. But the church is unique. For the first and only time in history, Jesus created a group whose identifying factor is love. Skin color doesn’t matter. Native language doesn’t matter. There are no rules about diet or uniforms or wearing funny hats. Followers of Christ are identified by their love for each other. The early church demonstrated the type of love Jesus was talking about. There were people in Jerusalem from all over the known world (Acts 2:9–11). Those who were saved got together and immediately began meeting each other’s needs: “All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need” (Acts 2:44–45). This was love in action, and you can be sure it made an impression on the people of that city. Jesus’ statements in John 13:34–35 raise a couple of other questions that may be good to answer. First, how does Jesus love? He loves unconditionally (Romans 5:8), sacrificially (2 Corinthians 5:21), with forgiveness (Ephesians 4:32), and eternally (Romans 8:38–39). At the same time, Jesus’ love is holy—characterized by transcendent moral purity—because He is holy (Hebrews 7:26). The culmination of Christ’s amazing love for us is His death on the cross, burial, and bodily resurrection (1 John 4:9–10). Believers are to love each other like that. Second, how then can the believer in Christ love as Christ loved? The believer in Christ has the Holy Spirit living within him (1 Corinthians 6:19–20). By obeying the Spirit, through the Word of God, the believer can love like Christ does. He shows that unconditional, sacrificial, forgiving love to fellow believers, but it doesn’t stop there. He also shows the love of Christ to friends, to family members, to coworkers, etc. (Ephesians 5:18–6:4; Galatians 5:16, 22–23). Even enemies are the recipients of Christ’s love (see Matthew 5:43–48). Christ’s love displayed through the believer is unlike the “love” generated by the flesh, which can be selfish, egotistical, unforgiving, and insincere. First Corinthians 13:4–8 gives a wonderful description of what Christ’s love will be like in and through the believer who walks in the Spirit. People don’t naturally love with a 1 Corinthians 13-type love. To love like that, there must be a change of heart. A person must realize that he is a sinner before God and understand that Christ died on the cross and rose again to provide him forgiveness; then he must make the decision to accept Christ as his personal Savior. At that point he is forgiven by Christ and receives God’s gift of eternal life—in fact, he becomes a participant in the divine nature (2 Peter 1:4). In Christ he knows that he is genuinely loved by God. The new life the believer receives includes a new capacity to love like Christ loves, for the believer now has living within him the unconditional, sacrificial, forgiving, eternal, and holy love of God (Romans 5:5). To love one another is to love fellow believers as Christ loves us. Those who love like Christ in the Holy Spirit’s power will give evidence that they are disciples, or learners, of Jesus Christ. Spurgeon on believe in the Name of His Son - When the Moravian missionaries first went to Greenland, they were months and months teaching the poor Greenlander about the Godhead, the doctrine of the Trinity, and the doctrine of sin and the law, and no converts were forthcoming. But one day, by accident, one of the Greenlanders happened to read that passage, “See what sort of love the Father has given to us: that we should be called children of God” (1 John 3:1), and asked the meaning. The missionary, hardly thinking him advanced enough to understand the gospel, nevertheless ventured to explain it to him, and the man became converted, and hundreds of his countrymen received the Word. Naturally enough, they said to the missionaries, “Why did you not tell us this before? We knew all about there being a God, and that did us no good; why did you not come and tell us to believe in Jesus Christ before?” This is God’s weapon, God’s method. This is the great battering ram that will shake the gates of hell; we must see to it that it be brought into daily use. John Butler - COMMANDMENTS 1 John 3:23 - Sermon Starters “This is his commandment, that we should believe on the name of his son Jesus Christ, and love one another, as he gave us commandment” (1 John 3:23). Divine commandments are not to be taken lightly. There are more Divine commandments in Scripture than the ten commandments. Our text speaks of some of those commandments which you will not fine listed among the ten commandments but nevertheless are commandments men must address in this life. FIRST—THE STRESS ON THE COMMANDMENTS “His commandment … commandment.” Our text begins and ends with the mention of “commandment.” This emphasis on Divine commandments will be too much for the carnal. They do not mind having a repeated emphasis on the love of God but having a repeated emphasis on Divine commandments, which is a repeated emphasis on our responsibility, is too much for carnality. But if your life is going to have any kind of success in God’s sight, you must give due emphasis to Divine commandments. SECOND—THE SPECIFICS OF THE COMMANDMENTS The commandments in our text are twofold. • The belief commandment. “This is his commandment, That we should believe on the name of his Son Jesus Christ.” The first commandment in this text has to do with our faith in Christ. To believe in Jesus Christ is not an option in life, it is a Divine command. “God … now commandeth all men every where to repent” (Acts 17:30). Therefore, those who reject Christ are being disobedient. Being saved is commanded by God, if one is lost, it is because he had refused to obey the command to be saved. • The behavior commandment. “Love one another, as he gave us commandment.” This commandment is a reference to John 13:34 in which Jesus said, “A new commandment I give unto you, That ye love one another; as I have loved you.” There are two thoughts here. First, the power to love. This command is for the saints. It says to love all the saints. Some of the saints are not easy to love, but if God has commanded it, it can be done. God will enable you to love them. When God commands, He gives the power to obey. Second, the purpose of the command. “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). Obeying this command would identify the disciples and thus honor the Lord. THIRD—THE SEQUENCE OF THE COMMANDMENTS “Believe … and love one another.” Belief comes before behavior. If you cannot love the most loveable (loving Christ is involved in belief), how can you love the less loveable (man). The world puts the emphasis on loving others, but does not address the need to love Christ. But if Christ is not loved then others will not be loved. That is why there is so little love in this vile world. Adrian Rogers - 1 John 3:23 You'd think after a while, the devil would grow tired and leave us alone when we persist in declaring that our faith is not in ourselves, in others, or in our feelings. But then he'll say the slyest thing of all: "You say you're trusting the Lord, but how do you know that your faith is strong enough, that it's the real thing?" If the devil ever pulls this stunt on you, just tell him, "Look, devil, I am not putting my faith in faith; my faith is in Jesus." There's a difference in that. The least amount of faith in the right object is always better than strong faith in the wrong object. We are to believe in Jesus. Vance Havner - Believing Is Obeying And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. I John 3:23 It is often overlooked that God commands us to believe. He does not merely invite or urge, He commands it. It is often overlooked that God commands us to believe. He does not merely invite or urge, He commands it. Living in unbelief or uncertainty is outright disobedience. We do not honor God by indecision and doubt. It is faith that pleases Him. We ought to come to Christ immediately and trust Him and never waver, because He has bidden us come and believe and we can do anything we ought to do. He inclines us to come by His Spirit, for certainly neither the flesh nor the devil ever impelled a man toward Christ. You may be sure that He is working in you to will and do of His good pleasure, and if you will to obey Him by believing as best you know how, you may be certain He will not cast you out. It is simple obedience to believe. Therefore "repent ye and believe the gospel." "God commandeth all men everywhere to repent." "And this is his commandment, that we should believe." Don Fortner - 1 John 3:23 ‘Love one another’ Read John 13:18–38 Men look upon many things as evidences of divine grace in the heart. Most of those ‘evidences’ which men look upon and applaud are so many forms of self-righteousness. They are things seen of men, pleasing to men and honored by men, but they are an abomination to God (Luke 16:15). But our Lord Jesus Christ has plainly told us that there is one distinguishing characteristic by which all true believers may be identified. ‘By this shall all men know that ye are my disciples, if ye have love one to another.’ If I have in my heart a true love for the people of God, then I am one of God’s elect. If love is absent from my heart, grace is also absent from my heart. Just in case any do not know how to measure true love, Paul gives us a clear description in 1 Corinthians 13:4–7. Love is longsuffering. It is patient with the weaknesses, infirmities and offenses of others. Love is not sharp, bitter, quick-tempered and malicious, but kind. Love is not proud and selfish. It does not envy others, promote itself and behave rashly. Love is not self-seeking. Love is not easily provoked. True love for someone will prevent me from being easily offended by him and will cause me to forgive him quickly. Love thinks no evil. Love always looks for and thinks the best of its object. It looks for reasons to think good and not evil. Love does not harbor suspicion and jealousy and resentment. Love patiently bears all things in its object. If I love someone I will bear, without anger or hurt feelings, almost anything from him, because I trust him and believe the best concerning him. All anger, wrath, malice, suspicion and gossip are contrary to that love which characterizes God’s elect. They spring from the old man, from the heart of sinful flesh. We must repent of such things and turn from them. It is my constant prayer that the Lord God will teach me to love my brethren and teach me to show them true love for Christ’s sake. C H