Chapter 3

1 He declareth the singular love of God towards us, in making us his sons: 3 who therefore ought obediently to keep his commandments, 11 as also brotherly to love one another.

1. Behold. In ch. 2:29 the apostle has introduced the thought of being born of God. He realizes that such birth is due to the operation of divine love. This leads him to consider that love and the type of conduct it should produce in the believer. He now bids his readers to share such thoughts by contemplating the matchless love of the Father.

What manner. Gr. potapos, an interrogative that originally meant “from what country?” but which came to mean “what sort?” “what quality?” and often implied admiring amazement (cf. Matt. 8:27; Mark 13:1; Luke 1:29). John is lost in wonder as he contemplates the measureless height and depth of divine love.

Love. Gr. agapeµ (see on 1 Cor. 13:1; cf. on Matt. 5:43, 44), a word that is used only 9 times in the four Gospels but more than 100 times in the remainder of the NT. John uses agapeµ and the related verb agapaoµ, “to love,” no less than 46 times in this epistle. He is so captivated by the magnitude of divine affection that the theme fills his heart, as it should fill the hearts of all Christians.

Father. The use of the family title naturally precedes mention of the “sons of God.”

Hath bestowed. Gr. didoµmi, “to give.” The use of the perfect tense emphasizes the fact that the act of giving is completed but its results continue. Nothing can alter the fact that God has bestowed His love upon mankind and in general and upon His spiritual children in particular. Men may respond to that love or they may spurn it, but God, for His part, has irrevocably poured it out upon His creation.

Called. While this verb may not refer to the divine call in its Pauline sense (Rom. 8:28–30), it is clear reference to God’s gracious act in taking sinners into His family and calling them His children.

Sons of God. Rather, “children of God” (see on John 1:12). Textual evidence favors (cf. p. 10) the addition of the clause, “and we are.” The additional words, in harmony with John’s style (cf. 1 John 1:2), underline the reality of the sonship, which exists not only in the mind of God but in the lives of the believers.

Therefore. Literally, “through this,” or “because of this,” referring back to the sonship, which provides the reason why the world does not recognize the Christian, as well as looking forward to the statement that the world knew not God.

World. Here meaning those who oppose God (see on ch. 2:15).

Knoweth. Gr. ginoµskoµ (see on ch. 2:29). The clause may be paraphrased, “the world does not recognize us because it never had personal acquaintance with God.” Worldlings have refused to become acquainted with the Father, and it is natural that they should fail, or be unwilling, to recognize those whom God calls His children. The more God’s children reflect His character, the more they will arouse the anger of those who have rejected His love. Although worldlings have every reason to love Christians, because of their kind and upright lives, Christians are not to be surprised if they are hated instead (cf. Matt. 5:10–12; 10:16–18).

2. Beloved. An appropriate form of address, since John is dealing with love. He freely uses the term in the remainder of the epistle (v. 21; ch. 4:1, 7, 11).

Now. It is now, while we are still imperfect, still falling into sin, still not fully molded into the likeness of our Father, that we are said to be “children of God” (see on Matt. 5:48). This is possible and true because we have been accepted in the Beloved and are regarded as being already in heaven through our Representative (Eph. 1:5–7; 2:4–6). His righteousness has been accepted in place of our sinfulness (PP 431), and we stand before the Father so completely clothed with Christ that we ourselves are not seen (COL 311, 312).

Not yet. Such a change lies still in the future (cf. on 1 Cor. 15:51, 52; Phil. 3:20, 21).

Appear. The clause reads literally, “it is not yet made manifest” (cf. on ch. 2:28). The apostle shows that he regards ultimate perfection of character and body as certain.

When he shall appear. Or, “when it shall be manifested.” The Greek may be rendered either way. Both renderings are acceptable, theologically, for both refer to the same time. Compare on ch. 2:28.

Like him. This points to the fulfillment of God’s plan for fallen man—restoration to the divine image. Man was made in the image of God (see on Gen. 1:26), but sin ruined that likeness. It is God’s design to restore that similitude by giving to man victory over sin and over every temptation (see on Rom. 8:29; Col. 3:10; see DA 37, 38, 391, 827; COL 194). The restoration will be completed at the second advent (1 Cor. 15:51–53; Phil. 3:20, 21).

For we shall see. Or, “because we shall see.” When Jesus was on earth, only the spiritually enlightened perceived His divinity (Matt. 16:17). The same spiritual condition must exist in those who look on Christ in the last day.

As he is. Or, “even as he is.” Those who saw Jesus of Nazareth did not see the Son of God as He really is, for His divine glory was veiled by His humanity (DA 43). But when Christ comes the second time, He will appear in His glory (Matt. 25:31), and those who look upon Him then will behold His true splendor.

3. Hath this hope. The writer refers, not to those who vaguely hope for the Saviour’s appearing, but to the believer who firmly holds to a clearly defined expectation of Christ’s return.

In him. Or, “upon him,” that is, on Christ. John is writing of the hope that is centered on Jesus, and is not primarily thinking of the hope as existing in the one who hopes.

Purifieth. Gr. hagnizoµ, “to cleanse from defilement,” “to purify.” The word is applied to both ceremonial and moral cleansing (John 11:55; Acts 21:24, 26; 24:18; James 4:8; 1 Peter 1:22). Sinful man cannot cleanse himself; he is sold under sin and utterly dependent upon the Saviour for purity (Jer. 17:9; John 3:3; 15:4, 5; Rom. 8:7). Nevertheless, there is some work that man, with divine aid, must do for himself (see on Phil. 2:12, 13). This work demands diligent watching and prayer (Eph. 6:13–18; Col. 4:2; Rev. 3:3). The central struggle is to maintain faith in the victory that Christ has gained for us, and to live believing that His grace is sufficient to give us the mastery over every besetment (Gal. 2:20; Phil. 4:13; SC 47, 48; MH 159). By his statement concerning purification John refutes the Gnostic claim that the Christian hope could be held without reference to one’s morality. All who genuinely long to see Christ will strive for purity of life.

Even as he is pure. The Christian is to strive for the standard of purity that Christ attained (cf. on Phil. 3:8–15). He gained the victory over every besetment (see on John 8:46; 2 Cor. 5:21; 1 Peter 2:22), and made it possible for all men to live similarly victorious lives (see on Matt. 1:21; Rom. 7:24, 25; 8:1, 2; 1 John 1:9).

4. Whosoever. John states the opposite case with enough variation to make it add to, as well as confirm, his previous statement: all having the hope purify themselves; all doing the sin, do also lawlessness.

Sin. Gr. hamartia, “a failing to hit the mark,” “a wrong deed,” “a sin,” from hamartanoµ, “to miss the mark,” “to err,” “to do wrong,” “to go wrong,” “to sin,” and is a word used in the Bible for the act of wandering from the law of God, of violating moral law. Specifically, hamartia is a violation of divinely given moral law. The word can also refer to the principle and power that causes one to commit sin (see on Rom. 5:12), but here John is obviously referring to the evil deed itself.

The Greek reads literally, “the sin.” It does not appear, however, that John is referring to any particular sin, neither does the context identify “the sin,” but the use of the definite article suggests that the writer is speaking of all types of sin as one sin, the sin that causes separation between God and man (cf. Isa. 59:2).

Transgresseth also the law. Literally, “also the lawlessness doeth.” The KJV reading is a rather free rendering of the Greek. “Lawlessness” is the translation of the Gr. anomia (“lack of conformity with law,” “lawlessness”) derived from aР, “without,” and nomos, “law” (see on Matt. 7:23; Rom. 6:19; 2 Thess. 2:3, 7). By linking anomia with hamartia the apostle emphasizes the close connection between sin and lawlessness. With his customary clarity he makes this doubly clear by restating the fact in the phrase that follows.

For sin is the transgression of the law. Literally, “and the sin is the lawlessness.” The use of the article with each noun makes them interchangeable: all sin is lawlessness, and all lawlessness is sin. In his usual simple and penetrating way John lays bare the true character of sin. He states that sin is disregard of the law, that is, the law of God. For definitions of “law” see on Prov. 3:1; Matt. 5:17; Rom 2:12; 3:19. God formulated laws to guide men, to enable them to enjoy life fully, to save them from evil, and to preserve them for good (see on Ex. 20:1).

The law of God is a transcript of the character of God. Jesus came to reveal to men the character of His Father. He is therefore the law amplified and demonstrated. If men wish to order their lives in harmony with the law of God, they must look to Jesus and copy His life. The law may be briefly summarized in the following words, “be like God,” or “be like Jesus.” The transformation of men’s characters after the divine similitude is the great purpose of the plan of salvation. The law reveals the character of God and of Christ; the plan of salvation provides enabling grace for the attainment of every virtue.

5. Ye know. Again John appeals to his readers’ knowledge of the plan of salvation (cf. ch. 2:12–14, 20, 27).

Manifested. Gr. phanerooµ, “to reveal,” “to make known”; in the passive, “to become visible,” “to become known,” “to be revealed.” In v. 2 ch. 2:28 and in phanerooµ is used for Christ’s second coming, but here applied to the incarnation.

Take away. Gr. airoµ (see on John 1:29). The apostle here refers to the main purpose of Christ’s coming, the salvation of men from sin (see on Matt. 1:21). That purpose may be regarded as being fulfilled either by (1) Christ’s bearing away sin in an expiatory sense, or by (2) His destroying sin. Both interpretations are valid, since He does the first in order to be able to accomplish the second. In so doing, the Saviour takes away the lawlessness of which sin is an expression, and saves man from transgressing the law of God. However, Christ will take away the sin only of those who wish to be free from sin.

It is well to note, in the setting in which John makes the statement, that Christ was manifested to take away sin, not to take away law. The Gnostics wished to believe that the restraints, in the form of law, were removed in their case; but John knows that Christ retained the law while removing the transgression of the law (cf. on Matt. 5:17–19; Rom. 3:31).

Our sins. Important textual evidence may be cited (cf. p. 10) for the omission of “our.” Such omission does not affect the basic meaning of John’s words, but the inclusion of “our” adds personal force to the message, and shows tha the apostle is not speaking of in general, but of the Christian’s sin in particular.

In him is no sin. Literally, “sin in him is not.” In Christ there is neither the principle of sin nor the act of sin. John uses the present tense to emphasize that sin has never had any part in Christ’s life, either on earth or in heaven. Jesus was tempted, but temptation in itself does not defile. A man is defiled only when he yields to temptation. Our Saviour was aware of the temptations that pressed upon Him from every side (Heb. 4:15), but never for a moment did He allow His thought to go against the will of His Father. Sin constantly surrounded Him, it oppressed Him throughout His earthly life; yet it found no response in Him (John 14:30). He remained unstained by sin. The Sinless One was made sin for us (see on 2 Cor. 5:21). He was accounted a transgressor (Isa. 53:12) and treated as the vilest sinner, but through no sin of His own.

6. Whosoever abideth. Another of John’s comprehensive statements (cf. chs. 2:23; 3:4, 9, 15; 1 John 4:15; 5:1). The word “abideth” may suggest an active willingness to remain in union with Christ. The form of the verb in Greek implies continuity—whosoever continues to abide.

Sinneth not. Or, “does not continue to sin,” or “does not habitually sin,” as the form of the Greek verb implies. The apostle is here speaking of habitual sin, not of occasional mistakes which every Christian is prone to make (see on ch. 2:1). John knows that Christians are inveigled into sin (ch. 1:8, 10), but he also knows the remedy for such failures (chs. 1:9; 2:1). Here he is speaking of the ideal state that is attainable by one who habitually abides in the protecting presence of the sinless Saviour.

Whosoever sinneth. That is, whosoever habitually sins (see above on “whosoever abideth”). John refers to the one who habitually sins, the one who continues to practice sin.

Hath not seen. The one who continues to sin demonstrates that he has not retained his original vision of Christ.

Know him. See on ch. 2:3.

7. Little children. See on ch. 2:1.

Deceive. Gr. planaoµ, “to lead astray” (see on Matt. 18:12). Gnostics had been trying to lead John’s readers astray (see p. 625), especially in respect to the need for righteousness in the life of the Christian. Gnosticism led to indifference to sin, and held standards that were far below those outlined by John in the previous verse (ch. 3:6).

Doeth righteousness. See on ch. 2:29.

He is righteous. Here the reference is unmistakably to Christ (cf. on ch. 2:29). Christ is the source of our righteousness (see on Jer. 23:6; Rom. 3:22; Phil. 3:9), and he who consistently abides in Christ will possess a character similar to His.

8. Committeth sin. See on v. 4.

Of the devil. That is, he is a child of the devil and does the will of the devil (cf. John 8:44).

From the beginning. This phrase may refer either to (1) the beginning of the devil’s opposition to God, that is, from the beginning of his sin, since when he has been continually sinning, or (2) the time when he beguiled Adam and Eve into sin, that is, from the beginning of human sin, since which time he has been constantly sinning and leading others into sin. See on ch. 1:1

For this purpose. The purpose is part of God’s “eternal purpose” (see on Eph. 3:11).

Son of God. Although this is the first use of this title in the epistle, John has previously acknowledge Christ’s Sonship (chs. 1:3, 7; 2:22–24) and continues to do so (chs. 3:23; 4:9, 10, 14), and in chs. 4:15; 5:5, 10, 13, 20 makes many further references to the “Son of God.” For discussion on the divine Sonship of Christ see on Matt. 1:1; Luke 1:35; John 1:1, 14; see Additional Note on John 1.

Manifested. Gr. phanerooµ (see on v. 5). The reference here is clearly to the incarnation, and implies the pre-existence of Christ as the eternal Son of God (see on Micah 5:2; John 1:1–3; see Vol. V, p. 917). But John is not here concerned with establishing the nature of Christ: he is bent on explaining the purpose that led God’s Son to be “made flesh.”

Destroy. Gr. luoµ, “to loose,” “to release,” “to dissolve,” hence, “to break up,” “to destroy.” Compare the use of luoµ in Matt. 5:19; John 2:19; 5:18; 7:23; etc.

Works of the devil. These “works” include all the evil Satan has ever wrought in the world and in God’s creation, but the particular reference here may be to the sins that the devil has fostered in men’s lives. Christ came to release men from bondage to sin (see on Matt. 1:21), and thus to undo the work of the evil one.

9. Whosoever. Again the apostle uses this comprehensive term (cf. on John 3:16; 1 John 3:4, 6). What he says applies to all who are “born of God.”

Born of God. See on ch. 2:29. But here, unlike ch. 2:29, there is no doubt that the writer is speaking of being born of the Father. John is the only NT author to speak of our being “begotten,” or “born of God” (John 1:13; 1 John 4:7; 5:1, 4, 18). The form of the Greek verb shows that he is referring to those who have been born of God and continue to be His children. He thus includes every Christian who has not returned to the world and thus denied the Lord who redeemed him.

Doth not commit sin. That is, he does not continue to sin, or he does not habitually sin (see on v. 6; the form of the Greek verb here is the same as it is there). The apostle thus characterizes those who have been born of God. They have experienced the new birth, their natures and changed, and they resemble their heavenly Father (see on John 3:3–5; 1 John 3:1). They hate the sin they used to love, and love the virtue they used to despise (see on Rom. 6:2, 6; 7:14, 15). Such people do not continue slaves to their old sins, they do not habitually commit their old mistakes. Divine power has given them the victory over those weaknesses, and is ready to aid them in overcoming other faults of which they may not previously have been aware.

His seed. That is, God’s seed, “the divine principle of life” (Vincent), which, implanted in a sinner, brings the new man to birth and produces the Christian. This divine “seed” abides in the truly converted man, ensures him spiritual energy, and enables him successfully to resist sin. John thus gives God the credit for the Christian’s sinlessness. Because the divine power operates in his soul, the Christian does not continue to sin.

Cannot sin. Or, “is not able to go on sinning,” or “is not able to go on habitually sinning.” This does not mean that the Christian is incapable of committing a wrong act. If he were unable to sin, there would be no virtue in his being without sin, and there would be no true development of character. John has already implied that he will make occasional mistakes (see on ch. 2:1). The passage means that, having been born of God, and having God’s life-giving power dwelling in him, he cannot continue his old pattern of habitual sin. He now follows the sinless ideals that have been implanted in his soul by the new birth.

10. In this. With this verse John begins another section of his epistle (vs. 10–18). He makes this transition smoothly by speaking of the “children of God,” that is, those who are born of God, those with whom he has already dealt in chs. 2:29 to 3:9. He now shows that children of God will love one another, whereas those who belong to the devil will feel hatred toward their brethren.

Children of God. John is here referring to those who have been “born of God” (see on v. 9; cf. on John 1:12).

Are manifest. That is, to men, for God does not need to be informed concerning the character of His own children, and He is aware of those who do not belong to Him.

Children of the devil. See on v. 8.

Doeth not righteousness. Here John states the negative of the truth given earlier—“every one that doeth righteousness is born of him” (see on ch. 2:29). If the positive is true, the negative is also. There is no neutral ground in conduct: he who is not doing righteousness is to that extent doing evil, and thereby demonstrating that he is not “of God” (literally, “out of God”), but is drawing his motivation from the devil.

Loveth not. The Gnostic teachers (see p. 625) believed themselves to be the elect, but did not extend brotherly love to their fellows. John now shows that the true Christian cannot do otherwise than love his brother.

11. This is the message. See on ch. 1:5, where the writer enunciates his first message, which deals with the nature of God. Now he turns to the nature of the Christian and teaches that it should be based on love. He has already broached this subject in ch. 2:7–11, but here restates it in still more definite terms.

From the beginning. Compare on ch. 2:7. The phrase may here refer to the beginning of the readers’ Christian experience or to the beginning of the preaching of the gospel.

Love one another. This is the message that John is conveying to his readers. It is also the “new commandment” given by Christ to His followers (see on John 13:34, 35). Its importance is beyond question, and the church should place it in the forefront of its standards, so that each member may realize that one of his first Christian duties is to cultivate and express a sincere practical love for his brethren.

12. Cain. This is the only direct reference in this epistle to an OT incident. John sets forth Cain as the supreme example of lack of brotherly love. It may be noticed that the historicity of Cain’s murder of Abel is not called in question: the apostle accepts the Genesis narrative as genuine and analyzes the causes of Cain’s deed (see on Gen. 4:8–15).

Of that wicked one. Cain proved himself to be a child of the devil, even as a Christian may prove himself to be a child of God (cf. on v. 10).

Slew. Gr. sphazoµ, “to slaughter,” “to butcher,” “to slay.” The word occurs in the NT only here and in the Revelation (chs. 5:6; 6:4; etc.).

Wherefore? Literally, “on account of what?” With this question John stimulates his readers to examine the motivation behind Cain’s murder of Abel and introduces an explanation for the world’s hatred of the Christian (v. 13).

Works were evil. In these words we have an inspired commentary on the scene depicted in Gen. 4:1–15. John looks under the surface of events and sees the real cause for Cain’s hatred and jealousy of Abel in the contrast between the “works,” or actions, of the two brothers (cf. on Heb. 11:4). Actions, resulting from men’s thoughts, serve as an indication of character, and it would appear that Cain revealed his true nature before the crowning act of murder. There was no fault in Abel that excused or explained the horrible deed. Abel’s humble obedience to God aroused his brother’s jealous hatred. Abel’s only offense was righteousness. Cain’s conscience condemned his own way of life, and he saw himself faced with the choice of acknowledging his sin or destroying Abel, who made him so aware of his own sinfulness (PP 74). So also did the leaders of the Jews drive themselves into condemning Jesus to die.

13. Marvel not. In view of the continuous record of the hatred of the wicked for the righteous, John’s readers had no cause for surprise at any hatred they experienced at the hands of their contemporaries.

My brethren. Textual evidence favors (cf. p. 10) the omission of “my.” John is possibly emphasizing the community of suffering that he shares with his readers by reason of the world’s persecution.

World. See on ch. 2:15.

Hate. See on John 15:18–25.

14. We know. In keeping with the community of interest suggested in v. 13, John includes himself with his readers, and continues to do so (cf. vs. 16, 18, 19, etc.). Christians have an inner knowledge that is denied to the worldling, which knowledge can both fortify them and guide them in consistent godly conduct. The nature of that knowledge is explained in the clause that follows.

Have passed. Gr. metabainoµ, “to pass over [from one place to another],” “to remove,” “to depart.” The form of the Greek verb shows that John is referring to those who had passed over to a new experience and have remained in their new sphere, as immigrants permanently settled in the country of their choice.

From death unto life. Literally, “out of the death into the life.” The presence of the definite articles before “death” and “life” indicates these two states as exclusive realms, in one or the other of which all men find themselves. By nature all men are citizens of the kingdom of death (Eph. 2:1–3), but the Christian, as a result of his Master’s gift, has passed into the realm of eternal life (1 John 5:11, 12; see on ch. 3:2).

Love the brethren. While the phrase “love one another” is fairly frequent in the NT (John 13:34; 1 Peter 1:22; 1 John 3:11; etc.), “love the brethren” occurs only here, and may be given a wide interpretation. Those who have passed from death unto life do not restrict their affections to their own immediate circle of acquaintance, but extend their love to all fellow believes (cf. on 1 Peter 2:17). By so doing they prove that they have left the world of death and have entered into the realm of everlasting life. They have already begun to exercise the virtues that will be eternally theirs, those virtues that are foundational to the kingdom of heaven. How important it is that the Christian practice the art of loving his brethren, that he may be in harmony with the principles of the kingdom for which he is preparing.

Loveth not. Textual evidence favors (cf. p. 10) the omission of the words “his brother,” leaving the more general statement, “he that loveth not, continues to abide in the death.” This includes, of course, those who do not love their brethren. Absence of love indicates that one is still dead in sin. The clause is an example of the apostle’s customary restatement in the negative of what he has already said positively (cf. on ch. 1:5). If the demonstration of brotherly love proves the possession of eternal life, lack of that love proves that the individual has not yet passed “unto life” but remains in the original “death” from which others have been rescued.

15. Whosoever. Compare on v. 9. John is so sure of the rightness of his analysis that he can employ this allendashinclusive term, knowing that it is categorically true.

Hateth. Comparison with v. 14 shows that “hateth” is synonymous with “loveth not.” Absence of love marks the presence of hate. In God’s eyes there is evidently no neutral ground.

Murderer. Gr. anthroµpoktonos, literally, “man-killer.” The word occurs in the NT only here and in John 8:44. John strikingly points out the end result of hatred. There are other ways of killing a man than by physical violence that takes his life. Slander can so dishearten him as to prevent him from fully developing his innate abilities, and thus is destroyed part of the life he might have led. The very consciousness of being disliked by church members of good reputation is enough to quench the ardor of some and may even cause them to lose their faith in Christ, and thus destroy their spiritual lives.

Ye know. The writer here appeals to his readers’ instinctive knowledge. No great theological insight was needed to know that a murderer was no suitable candidate for eternal life. If scriptural proof were needed, the Saviour had made it clear that murder originated with the devil (John 8:44), and Paul had written that those who were guilty of murder would not inherit the kingdom of God (Gal. 5:21). This does not mean that murder and hatred are sins for which there is no forgiveness, but that we cannot enter into life while continuing to cherish such sins. We can be washed from all sin (see on 1 John 1:9).

Abiding in him. Eternal life abides in us whenever Christ is dwelling within. Christ cannot dwell in the heart that is filled with hate, and “he that hath not the Son of God hath not life” (ch. 5:11, 12).

16. Hereby perceive we. Literally, “in this we have known” (cf. on chs. 2:3; 3:10). Although a knowledge of the love of God comes with special force at conversion, the Christian’s understanding of that love continues to grow deeper with the passing years.

The love of God. Literally, “the love,” there being here no words for “of God” in the Greek. There is no need for further description of “the love,” since Christ’s sacrifice has revealed the divine source of all genuine love.

Laid down. See John 10:11, 17, 18.

Life. Gr. psucheµ (see on Matt. 10:28).

For us. He, the acknowledged King of the universe, on behalf of miserable sinners, laid down His own inestimably precious life. Through eternity God’s act of giving His son (John 3:16) will continue to teach us more and more of the depths of infinite love (MH 466).

We. The pronoun is emphatic in the Greek.

Ought. Gr. opheiloµ (see on ch. 2:6). We who have been redeemed by the Saviour’s sacrifice have a moral obligation to be ready to follow His example even to laying down our lives.

For the brethren. Or, “on behalf of the brethren.” John is encouraging his readers to foster love that will make the supreme sacrifice when necessary (John 13:37; 15:13). Christ had gone much further: those for whom He died were not then “brethren,” but enemies (see on Rom. 5:8).

17. But. John turns from dying for the brethren to the lesser sacrifices that are more frequently demanded of us by the needs of our fellow believers.

This world’s good. Literally, “the living [or, ”livelihood“] of the world.” The word translated “good” (bios; see on ch. 2:16) denotes the means of subsistence—necessities rather than luxuries. That they belong to the world does not mean that they are evil, but that they are connected with this world only.

Seeth. Gr. theoµreoµ, “to be a spectator,” “to observe,” “to perceive.” Compare the use of the word in Mark 15:40; Luke 23:35. What the selfish brother does or refuses to do is the result of deliberation and not of thoughtlessness. He has enough to supply his own needs, and is well aware that his fellow believer possesses little or nothing.

Bowels. See on 2 Cor. 6:12; Phil. 1:8. The bowels, along with the heart, were regarded as the seat of the deepest emotions. The phrase would be better rendered today, “closes his heart.”

From him. The picture is of a deliberate turning of the back upon a needy brother.

How? How can it possibly be said that the love of God abides in one who is selfishly indifferent to the needs of another? If love is absent, Christ is absent. Thus the professed Christian does not have eternal life.

18. Little children. Gr. teknia (see on ch. 2:1).

Let us not love. It is possible to give a continuous sense to this phrase—“let us not go on loving”—as if John’s readers were actually loving in word only and needed to stop such mockery. But it is more likely that the apostle is making a simple exhortation to his brethren to practice true love and to avoid the hypocritical attitude implied in v. 17.

In word. There is no harm in loving in word. If the object of the affection has no need of more active help, love expressed by wellendashchosen words is laudable. But John is discouraging love that limits itself to words when helpful deeds are needed. Compare James 2:15, 16.

In deed and in truth. There are those who do kind deeds without feeling real affection for those whom they are helping. They may be acting only from a sense of duty or a desire to gain the praise of men. Therefore John stresses the need for genuine love. Our loving deeds should be inspired by a genuine affection for others, particularly for those in need.

19. And hereby we know. Important textual evidence may be cited (cf. p. 10) for the omission of “and,” thus bringing the verse into harmony with John’s usual construction (cf. on v. 16). Textual evidence also favors the reading “we shall know.” Unlike the similar constructions in vs. 10, 16; ch. 2:3, this “hereby” appears to refer back to the preceding verse (v. 18), and the writer implies that when the precept there enunciated is practiced, we shall gain that conviction of which he speaks. When we love in deed and truth, we receive an assurance of the reality of our conversion. Thus our own fruits inform us as to the genuineness of our profession even as the lives of others witness to their sincerity (Matt. 7:16–20).

Of the truth. Compare the reference to “truth” in v. 18. Those who love in deed and truth are children of truth.

Assure. Gr. peithoµ, here, either “to persuade” or “to set at ease.” The conviction that we are born of God gives a confidence that sets the heart at rest and enables us to come to God in spite of our sinfulness.

Our hearts. Important textual evidence may be cited (cf. p. 10) for the reading “our heart,” as in v. 20. The use of the singular in Greek is idiomatic. Here, the heart may be taken for the conscience (cf. on Matt. 5:8).

Before him. That is, before God, or in the presence of God. It is comparatively easy to reassure one’s own heart when the examination is conducted in the light of human standards; but it is another matter to stand in the presence of God and still have a tranquil heart. Yet John assures us it can be done. The nearer we come to God, the more conscious we become of our own imperfections and the more need we have to recite the many reasons why we must trust in our Saviour’s merits (see ch. 2:1, 2). Thus because we love the brethren in deed and in truth, we know that we are of the truth, and because we are of the truth, we may stand fearlessly before our heavenly Father.

20. For if. Commentators have found difficulty in establishing the connection between vs. 19 and 20, and in explaining the meaning of v. 20. What appears to be the meaning is revealed in this paraphrase of vs. 19, 20: “By genuinely loving our brother we may know that we are children of the truth, or of God. This knowledge will enable us to stand confidently in the presence of God, for even though our heart condemns us, since we are still sinners, we know that God is greater than our heart, His knowledge and understanding far surpass our own, and He is able to perceive our sincerity and to allow for the mistakes into which we fall.”

Condemn. Unnecessary self-condemnation has marred many a Christian’s experience. Many depend on their own moral judgments to determine their spiritual condition, and fail to realize that their feelings are unsatisfactory criteria for deciding the state of their spiritual health. John is comforting his readers by turning their minds away from morbid concentration on their own weaknesses to an uplifting contemplation of the height and depth of God’s understanding love.

God is greater. The realization of God’s omniscience may have two effects: it may strike terror to the guilty heart, or it may bring comfort to the contrite sinner. Throughout this chapter the writer is bent on encouraging his readers (vs. 1–3, 5, 9, 11, 16, 18), and it is reasonable to suppose that he has the same positive purpose here. To the genuine Christian the thought of God’s omniscience can be reassuring.

21. Beloved. See on v. 2.

Condemn us not. It is well to remember that these words were addressed to those who had been instructed “from the beginning” (ch. 2:7), whose sins had been forgiven (ch. 2:12), who had known the Father (ch. 2:13), and had been accepted as children of God (ch. 3:1, 2). What would be vain self-confidence on the part of less mature Christians might, on the part of John’s readers, be no more than a recognition of God’s redemptive mercy toward them.

Confidence. Gr. parreµsia (see on ch. 2:28). The context (ch. 3:23) shows that the primary reference is to our approach to God in prayer; but the apostle may also have in mind our attitude before the Judge of all the earth. In respect to prayer there is nothing of presumption in the confident believer’s petitions. We can open our hearts to God in prayer as we open them to a tried and trusted friend (SC 93).

Toward God. As a child of God, the redeemed sinner may have the same free access to the presence of the Father as the Saviour enjoyed (John 16:23).

22. And whatsoever. In v. 21 John has established the initial conditions upon which v. 22 will be fulfilled. He who prays needs a clear conscience, with consequent freedom in approaching God, before making his requests. John then declares that the believer fulfills two other conditions: (1) keeps God’s commandments; (2) does those things that please God. When the Christian has complied with these requirements, he may claim the fulfillment of the apostle’s assurance in this verse. For fuller discussion of the conditions for answered prayer see on Matt. 7:7; Luke 11:9; John 14:13; 15:16.

We ask. John’s readers were doubtless well versed in the Christian technique of prayer, and would know how to ask in Christ’s name (see on John 14:13).

We receive. Every prayer that fulfills the conditions here laid down is answered instantly. Apparent delay may arise from several causes: (1) The answer to the petition may be a No, in which case no tangible reply may be received. We may have asked for the wrong thing, and divine wisdom sees that it would not be best to grant the request. Thus was Paul left with the thorn still in his flesh after three earnest prayers for deliverance (see on 2 Cor. 12:7–9). (2) The answer may be, “Wait,” because we are not yet ready to receive that for which we have asked, or because circumstances are not yet favorable for the reply. Thus Daniel was forced to wait while opposition was overcome before he could be told the future (Dan. 10:12–14). But in such cases the decision has been made and action has immediately begun to ensure that the eventual response to our prayer will come at the right time. Sometimes the response is an immediate Yes. This occurs in all requests for spiritual help. When we ask for power over sin, for pardon, for a clean heart, for wisdom, we are to believe that our prayers have been answered, and thank the Lord for His reply. Then we must act in the knowledge that we have the power we requested (see on James 1:5, 6; Ed 258).

Of him. That is, from God.

Keep his commandments. Sin, which is a disregard of God’s commandments (see on v. 4), builds a barrier between a man and his God (see on Isa. 59:1, 2), prevents his prayers from ascending to heaven, and unfits him to receive answers that God may be waiting to give. Obedience to the will of God, which is revealed in His commandments, is vitally related to the matter of answered prayer. This obedience is made possible through the divine power promised to the child of God.

And do. The second additional condition. We are to do more than keep God’s commandments, or to avoid transgressing the law. We must consciously keep on doing those things that are pleasing to God. We must live an active Christian life, remembering the command to be “perfect, even as [y]our Father which is in heaven is perfect” (see on Matt. 5:48; Phil. 3:12–15).

Pleasing. The Christian will always want to do those things that God pronounces to be good or fitting, and will refrain from doing those things that God sees to be harmful. This was one of the guiding rules in the Saviour’s life (John 8:29). When the same rule is observed in ours, we may expect more positive answers to our prayers.

23. This is his commandment. John now defines, in part, “his commandments” (v. 22), and uses the singular because his definition deals with the one all-embracing law of belief and love (see on Matt. 22:36–40).

Believe on the name. For comment on this phrase see on John 1:7, 12; Acts 3:16; 10:43. This is the first use in this epistle of the verb “to believe,” but the Greek verb occurs 9 times hereafter, and plays a large part in John’s subsequent message. It is used 90 times in his Gospel.

His Son Jesus Christ. For comment on the divine Sonship of Jesus see on Luke 1:35; for the title “Jesus Christ” see on Matt. 1:1; Phil. 2:5. Paul uses the same composite title in Rom. 1:3; 1 Cor. 1:9. Here John is condensing the essence of Christian doctrine into very brief compass (cf. on 1 John 1:3; 5:20), that his readers might grasp the most necessary elements of Christian belief. To believe on the person described in the wonderful name is to acknowledge Jesus’ divinity, His humanity, His victory over sin and death, and to recognize the possibility of our gaining the same victory by the same means that He Himself employed and has made available to us.

Love one another. With John, as with his Master, God’s requirements are summed up in the law of love (see on v. 11). Love is the active complement to belief on the name of Jesus. With faith must go works (James 2:17).

As. Or, “even as.” Throughout the closing verses of this chapter John is consciously modeling his thoughts on his Lord’s instruction (see on John 13:34–35). It is necessary that we love one another in the very way in which Christ told us to love (Matt. 22:39). When the apostles expanded the instructions of the Saviour they gave further details of how we should love one another: with a pure heart fervently, in a spirit of kindness, in honor preferring one another, tenderheartedly, forgiving one another as we have been forgiven (Rom. 12:10; Eph. 4:32; 1 Peter 1:22).

24. His commandments. That is, God’s commandments (see on ch. 2:3). If we keep God’s commandments, we have confidence toward God, we receive whatsoever we may ask (ch. 3:22) and, as a further consequence, we have close fellowship with God.

Dwelleth in him. He who keeps the commandments of God has the privilege of making his home with God. Using a different figure, Amos asks, “Can two walk together, except they be agreed?” (Amos 3:3). No one can be at home with God while living contrary to His expressed will, but he who is willing to do the will of God can permanently make his home with the Almighty.

He in him. The indwelling is always mutual (see John 15:4, 5). He who wishes to dwell with God may be sure that God has ever wanted to dwell with him. But man must show he is in harmony with the Lord by willingly keeping His commandments.

And hereby. Literally, “and in this,” referring forward to the gift of the Spirit mentioned at the end of the verse. The presence of the Spirit in the Christian’s life is a proof that God is dwelling in him, for it is through the Spirit that God abides in a man (Rom. 8:9, 11, 14–16; 1 Cor. 3:16). An almost identical thought is expressed in 1 John 4:13.

By the Spirit. Nowhere in his epistles or in the Revelation does the apostle use the term “Holy Spirit,” although he clearly speaks of the third person of the Godhead.

Which. Or, “whom” (see on Rom. 8:16).

Hath given. Rather, “gave,” since John is here referring to the time when the believers first received the Holy Spirit. That the Father gives the Spirit is made clear in John 14:16, although the Son cooperates in sending the third person of the heavenly trio (cf. John 16:7).

Ellen G. White comments

1 AA 334; COL 191; CT 338; Ev 503; FE 179, 198, 481; MH 425; ML 289; SC 15; SL 17, 75; TM 81; 1T 284; 4T 124, 296, 461, 563; 5T 316, 439, 739, 744; 8T 289

1, 2 AA 545; LS 233; TM 440; 4T 292

1–3Ed 87

2 DA 113; Ed 309; MB 104; PK 702; PP 64; 4T 16, 365, 461; 5T 467; 9T 285

2, 3 CT 429; MYP 47; 1T 705; 4T 294, 357; 5T 85, 410, 431

2–5FE 385

3 AA 559; EW 108; GW 366; SC 58; 1T 566; 4T 360

4 CH 40; CT 169; Ev 372; GC 467, 472, 493; MB 48; SL 76; SR 49; 4T 13, 251; 6T 54

4, 5 COL 311; ML 311

4–6AA 555

4–8SL 68

5, 6 AA 563

5–7SC 61

6 GC 472

8 DA 270; 4T 623

9 5T 220

9–24TM 94

10 3T 59

11 AA 549; DA 551

12 PP 74

13 ML 69; PP 559

14 AA 571; SC 59

14–16AA 549

15 MB 56; PP 308

16 AA 547; DA 551; 3T 538

17 1T 176

17–222T 161

18 AA 551; 1T 316, 690; 2T 88, 441, 654, 686; 3T 237

22 DA 668; EW 73

24 AA 563; COL 312; FE 386