1 John Chapter 3
A. The Destiny of Our Relationship with God
1 John 3:1 — The Glory of God's Love
“Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him.” (1 John 3:1, NKJV)
John begins this chapter with an expression of overwhelming awe. The word "Behold" is not a throwaway term—it is an emphatic command to consider, to gaze upon, to meditate deeply. The apostle is calling the believer to look with spiritual intensity upon a love that is foreign to this world. This is a love of a kind and quality not found in any human relationship apart from divine grace.
a. “Behold what manner of love the Father has bestowed on us”
The phrase “what manner of love” comes from the Greek word ποταπὴν (potapēn), which implies a foreign, almost otherworldly kind of love. It conveys the idea that this love is not native to the world we know. It must come from God—it is divine, not earned, not deserved, and completely alien to the self-centered love typical of fallen humanity.
This love is bestowed, not bartered. It is a one-sided act of grace. The Father has lavished this love upon us, not because we earned it, but in spite of our unworthiness. As Romans 5:8 declares: “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”
To meditate on this love is to grow in sanctification. It strengthens assurance, humbles the proud, and encourages the faint-hearted. Charles Spurgeon rightly imagined God saying, “There, you poor people that love Me—you sick people, you obscure people—I have published it before heaven and earth and made the angels know it: you are My children, and I am not ashamed of you.”
b. “That we should be called children of God”
This is not merely a title but a declaration of reality. We are not merely called “children of God” as a symbolic gesture—we are children of God. The Greek term tekna Theou implies real birth, not metaphor. It refers to our regeneration through faith in Jesus Christ.
We must note that not all humanity is included in this spiritual adoption. While all are God’s creation (Malachi 2:10), only those who receive Jesus Christ become His children. As John 1:12 says: “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”
This adoption is Trinitarian:
The Father says, “I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty.” (2 Corinthians 6:18)
The Son, according to Hebrews 2:11, “is not ashamed to call them brethren.”
The Spirit, as Romans 8:16 declares, “Himself bears witness with our spirit that we are children of God.”
This reality is not a restoration of Adamic privileges. Adam, though a created son of God (Luke 3:38), was never adopted into the intimate family relationship we now enjoy in Christ. In fact, believers in Christ are given more than Adam ever had—eternal union with the Son of God.
c. “Therefore the world does not know us, because it did not know Him.”
This closing clause draws a line of separation between the church and the world. The reason we are unknown—unrecognized, unwelcomed, even hated—by the world is because the world did not know Christ. This ignorance is not innocent; it is willful rebellion.
John 15:18–19 echoes this reality: “If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world… the world hates you.”
Thus, any desire by the modern church to be “relevant” by mimicking the world is not only futile—it is a denial of our true identity. We are strangers and pilgrims (Hebrews 11:13); we are citizens of heaven (Philippians 3:20); and we are no longer of this world, even as Christ is not (John 17:16).
d. Theological Reflections
This love is initiating, not responsive. God did not love us because we were lovable. He loved us because He is love (1 John 4:8).
This love is adopting, not transactional. He brings us into His family permanently, not conditionally.
This love is transformative, not just legal. Those who are born of God will bear His image and love His other children.
As we consider the marvel that we are called children of God, we must also live as those who reflect the family resemblance. As 1 John 2:29 says: “If you know that He is righteous, you know that everyone who practices righteousness is born of Him.”
2. 1 John 3:2 — The Destiny of God’s Children
“Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.”
(1 John 3:2, NKJV)
a. “Beloved, now we are children of God”
The apostle John affirms the believer’s present identity with divine certainty. This is not a hope-so or wishful sentiment—it is a revealed truth. At this very moment, every born-again believer is a child of God. This identity is not conferred in the future, nor is it based on performance or progress in sanctification. It is based on the finished work of Jesus Christ and the regenerating power of the Holy Spirit.
As Romans 8:16 declares: “The Spirit Himself bears witness with our spirit that we are children of God.”
This inner testimony of the Holy Spirit is not an emotional impulse, but an abiding witness rooted in divine truth and affirmed by our transformation.
This reality—now—sets the believer apart from the world. Though unrecognized by society, and often misunderstood or even maligned, believers are already sons and daughters of the Most High (see 2 Corinthians 6:18). The adoption is real, the inheritance is secured, and the destiny is certain.
b. “It has not yet been revealed what we shall be”
While our current status as God's children is settled, the details of our future glorified state remain veiled. The apostle candidly acknowledges that God's full plan for our eternal glorification has not been disclosed in its fullness. The language suggests not merely a lack of understanding, but that the information itself has not been revealed. It is unknown not because it is unknowable, but because it is sovereignly hidden.
As 1 Corinthians 2:9 affirms:
“But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.’”
There is a sense of holy mystery in this. The believer's final glorified body, function, and eternal purpose in the New Heaven and New Earth transcend earthly categories. We are not yet what we shall be, but we are certainly no longer what we once were.
Spurgeon insightfully wrote:
"Eternity is to be the period for the Christian’s full development… it is in the hereafter that he is to be discovered as a son of the great King."
c. “But we know that when He is revealed, we shall be like Him”
Though specifics remain unrevealed, one truth shines with absolute clarity: we will be like Jesus Christ. This transformation occurs at His revealing—a direct reference to the return of Christ, either at the rapture for the Church or upon entering His presence at death. This is not merely a moral likeness or behavioral imitation. It is a full, glorified conformity to the resurrected and glorified Christ.
Romans 8:29 declares:
“For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.”
Philippians 3:20–21 echoes this hope:
“For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body.”
This is not a loss of personality or individuality. It is not the dissolution of identity into a pantheistic whole, as in Eastern mysticism. The biblical picture is one of personal perfection—our full sanctification and glorification in Christ. We retain our distinctiveness while bearing the moral, spiritual, and resurrected likeness of Christ. The same Jesus who bore the scars of crucifixion in His glorified body (John 20:27) will be the model for our glorified bodies (1 Corinthians 15:49).
d. “For we shall see Him as He is”
This is perhaps the most staggering promise of the believer's eternal destiny. To see Christ—not as He was in humiliation, but as He is in exalted glory—is the ultimate hope of the Christian. The phrase carries the weight of unmediated access to the glorified Son of God.
Paul describes our current view as limited:
“For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.”
(1 Corinthians 13:12, NKJV)
The glory of Christ is described in Revelation 1:13–16:
“One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters… and His countenance was like the sun shining in its strength.”
To behold this glory is to be transformed by it. The unveiled vision of Christ is the means by which we are glorified. As 2 Corinthians 3:18 says:
“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image.”
e. Practical and Eternal Implications
This verse powerfully refutes the notion that eternal life is merely a future hope. It is a present possession, leading to a future revelation. The assurance of being God's child must shape both our conduct and our expectation.
Right now, we are God’s children.
In the future, we will be transformed into Christ’s likeness.
Ultimately, we will behold the Lord in His full glory, face to face.
Spurgeon summarized it well:
"When we look at Christ, who is all brightness, He throws some of His brightness upon us."
This principle is true even now—our sanctification progresses in proportion to how clearly we see Jesus. What we behold, we become.
3. 1 John 3:3 — Knowing Our Destiny Purifies Our Lives Right Now
“And everyone who has this hope in Him purifies himself, just as He is pure.”
(1 John 3:3, NKJV)
a. “Everyone who has this hope in Him purifies himself”
The “hope” referenced here is not wishful thinking but a confident, Spirit-born expectation grounded in the promise of Christ’s return and our glorification. This is not generic optimism or vague religious sentiment—it is the specific hope that we shall see Christ and be made like Him (as stated in 1 John 3:2). That kind of hope is transformative.
Titus 2:13 states:
“Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”
Such a blessed hope compels the believer toward moral and spiritual purity. This is not about sinless perfection in this present life, but about a consistent pursuit of holiness and separation from the defilements of the world, the flesh, and the devil.
Hebrews 12:14 commands:
“Pursue peace with all people, and holiness, without which no one will see the Lord.”
Thus, the believer purifies himself, not as the source of sanctifying power, but as one who cooperates with the Spirit’s work. This is human responsibility responding to divine provision. The verb “purifies” (hagnizō) is the same root word used in ceremonial Old Testament cleansing rituals, emphasizing both moral and practical purity.
b. “Just as He is pure”
The standard is not human decency, cultural morality, or denominational tradition. It is the purity of Christ Himself. He is not merely a moral example—He is the perfect embodiment of holiness. The word “pure” (hagnos) speaks of ceremonial cleanliness, moral integrity, and freedom from any defilement.
Jesus is the standard, as shown in 1 Peter 1:15–16:
“But as He who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy.’”
To long for His return while living in unrepentant sin is a contradiction. The hope of seeing Christ is intended to produce self-discipline, repentance, obedience, and joyful submission to God’s Word. It is the daily purifying of the heart in anticipation of an eternal inheritance.
B. Sin: An Attack on Relationship
1 John 3:4–5 — The Nature of Sin and Christ’s Work in Removing It
“Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin.”
(1 John 3:4–5, NKJV)
a. “Whoever commits sin also commits lawlessness, and sin is lawlessness”
John defines sin with legal clarity—it is lawlessness (anomia). This is not merely a misstep or mistake, but a rebellious defiance against God's revealed will. It is not just breaking rules; it is a direct assault on God's moral authority. In this context, sin is seen not as accidental, but as willful transgression—anarchy against God’s rule.
This definition aligns with Romans 3:23:
“For all have sinned and fall short of the glory of God.”
To “commit sin” in Greek is in the present active participle—meaning habitual, ongoing practice. This stands in contrast to momentary failure. John is describing a life marked by sin, not the occasional stumble of a striving believer.
The world rebrands sin—calling it a mistake, disorder, or even “authentic self-expression.” But Scripture refuses to soften its indictment. As J.C. Ryle said, “He that wishes to attain right views about Christian holiness must begin by examining the vast and solemn subject of sin.”
b. “And you know that He was manifested to take away our sins”
The Incarnation had a purpose: redemption. Jesus Christ did not come to be merely a moral example or wise teacher—He came as the Lamb of God.
Matthew 1:21 declares:
“And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins.”
Jesus’ manifestation—His incarnation, life, death, and resurrection—was for the purpose of taking away sin. The verb “take away” (airō) is rich in meaning. It implies lifting up, bearing away, and removing entirely.
This threefold work includes:
The penalty of sin — “There is therefore now no condemnation to those who are in Christ Jesus.” (Romans 8:1)
The power of sin — “Sin shall not have dominion over you, for you are not under law but under grace.” (Romans 6:14)
The presence of sin — “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying… for the former things have passed away.” (Revelation 21:4)
This is the comprehensive scope of Christ’s atonement: justification (past), sanctification (present), and glorification (future).
c. “And in Him there is no sin”
This final phrase underscores Christ’s qualification to bear our sin. He is the spotless, unblemished Lamb. He is sinless in nature, thought, motive, and deed.
As 2 Corinthians 5:21 teaches:
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
Likewise, 1 Peter 2:22 says:
“Who committed no sin, nor was deceit found in His mouth.”
Because Jesus had no sin of His own, He could serve as the perfect substitute for ours. Only the sinless One could bear the sins of the guilty.
Summary and Doctrinal Synthesis:
The hope of Christ’s return is not escapism but empowerment. It leads to moral urgency and spiritual purification.
Sin is not simply human weakness—it is cosmic treason. It is lawlessness.
Jesus Christ came not merely to model virtue, but to decisively remove sin—its penalty, its power, and ultimately, its presence.
The believer, therefore, does not take sin lightly, nor view grace as license. Rather, he lives in anticipation of Christ's return, fighting sin and growing in Christlikeness.
4. 1 John 3:8–9 — The Root of Sin and the Root of Righteousness
“He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.”
(1 John 3:8–9, NKJV)
a. “He who sins is of the devil, for the devil has sinned from the beginning.”
John here draws an unmistakable line: habitual sin reveals spiritual parentage. The phrase “he who sins” is in the present active tense, indicating ongoing, unrepentant lifestyle sin—not the occasional stumble. This refers to a life characterized by sin without conviction, transformation, or struggle.
This kind of life is of the devil. The Greek construction (ek tou diabolou) means “out of” or “born of” the devil—not in a physical sense, but in nature and allegiance. Just as children reflect the character of their father, those who live in sin reflect the nature of the devil, who has been sinning from the beginning—that is, from his rebellion as recorded in passages like Isaiah 14:12–15 and Ezekiel 28:12–17, as well as his temptation of mankind in Genesis 3.
Jesus made this point in John 8:44:
“You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.”
Habitual sin is not just moral failure—it is spiritual allegiance.
b. “For this purpose the Son of God was manifested, that He might destroy the works of the devil.”
This is one of the clearest mission statements for the incarnation in all of Scripture. Jesus came not merely to forgive sin, but to destroy its root cause and consequence. The word destroy (λύσῃ, lusē) means to “loose,” “dissolve,” or “break up”—to dismantle thoroughly.
The “works of the devil” include deception (Genesis 3:4), murder (John 8:44), temptation (Matthew 4:1), accusation (Revelation 12:10), and most of all, sin and rebellion against God. Jesus came to crush these works, and did so definitively through His perfect life, atoning death, and victorious resurrection.
Hebrews 2:14 affirms this truth:
“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil.”
This is not merely a theological declaration—it is a call to war. Christ came not to tolerate sin but to annihilate it. The true Christian joins Christ in hating, resisting, and renouncing the works of the devil.
c. “Whoever has been born of God does not sin, for His seed remains in him.”
This verse continues John’s teaching on the radical transformation that occurs when someone is born again. The phrase “does not sin” again refers to ongoing habitual sin, not isolated acts of failure. The one born of God no longer lives under the reign of sin.
The reason? “His seed remains in him.” The “seed” (sperma) of God is the implanted life of God Himself, brought forth by the regenerating work of the Holy Spirit. This is the new nature.
Paul speaks of this transformation in 2 Corinthians 5:17:
“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
And in Ephesians 4:22–24:
“That you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts… and that you put on the new man which was created according to God, in true righteousness and holiness.”
John is not teaching sinless perfection, but spiritual incompatibility with sin. Just as oil and water do not mix, so also the new nature and sin are opposed.
d. “And he cannot sin, because he has been born of God.”
This phrase, properly understood, means that the child of God cannot continue in unbroken, unrepentant sin. The new nature wars against it (Galatians 5:17), and the Holy Spirit convicts and disciplines. Habitual sin is incompatible with the regenerate heart.
The believer may stumble, but he cannot stay there. Psalm 37:24 assures us:
“Though he fall, he shall not be utterly cast down; for the LORD upholds him with His hand.”
5. 1 John 3:10 — Two Essentials: Righteous Conduct and Love for the Brethren
“In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother.”
(1 John 3:10, NKJV)
a. “The children of God and the children of the devil are manifest”
John now draws the conclusion: there are only two families in the spiritual world—those of God, and those of the devil. There is no middle ground. This distinction is manifest—it is obvious, observable, and testable. Spiritual birth always reveals itself in spiritual fruit.
Jesus Himself said in Matthew 7:16–17:
“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit.”
There is no such thing as a spiritual orphan or neutral party. Every person belongs to one of two spiritual fathers, and that allegiance shows itself in conduct.
b. “Whoever does not practice righteousness is not of God, nor is he who does not love his brother.”
John provides a two-fold litmus test:
Righteous conduct
Brotherly love
These two are not alternatives—they are inseparable. Righteousness refers to obedience to God’s commands and holy living. Love refers to sacrificial, committed care for fellow believers.
If one claims to be born again but lives lawlessly, or claims to love God but hates the brethren, that person is not of God. Love and holiness cannot be separated—they are two sides of the same coin.
As 1 John 4:20 later states:
“If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?”
Doctrinal Application:
The root of sin is spiritual rebellion inherited from Satan; the root of righteousness is regeneration through Christ.
Salvation is not merely intellectual assent or verbal confession—it is a transformational reality that produces new desires, new power, and new direction.
The child of God hates sin not just because it is wrong, but because it is an attack on the One he loves and a participation in the works of the enemy Christ came to destroy.
The reality of spiritual parentage is not hidden in the heart—it is made manifest by a life of holiness and love.
2. 1 John 3:11 — The Need to Love One Another
“For this is the message that you heard from the beginning, that we should love one another.”
(1 John 3:11, NKJV)
John returns again to the primordial command that has been foundational to the Christian life from the very start of the gospel: believers must love one another. This is not an advanced Christian principle for the mature; it is the message they heard from the beginning. That phrase, “from the beginning,” refers to the original apostolic proclamation and, ultimately, to the words of Jesus Christ.
John 13:34 declares:
“A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.”
This commandment is not based on personal chemistry or shared interests, but on the love that Christ demonstrated to us—sacrificial, unconditional, and active. It is this love that marks the Church and distinguishes true believers from the world (John 13:35).
3. 1 John 3:12 — An Example of Hatred: Cain
“Not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.”
(1 John 3:12, NKJV)
Cain is presented as the antithesis of Christlike love. His story is a case study in religious hypocrisy, pride, hatred, and violence. Although Cain approached God with an offering, it was not given in obedient faith. Hebrews 11:4 says:
“By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous.”
Cain’s failure was rooted in unbelief, pride, and jealousy, as revealed in Genesis 4:3–5:
“And the LORD respected Abel and his offering, but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell.”
God warned Cain in Genesis 4:7:
“If you do well, will you not be accepted? And if you do not do well, sin lies at the door.”
Cain ignored God’s correction and allowed hatred to fester into murder.
This verse exposes a critical truth: hatred flows from spiritual death and rejection of God's righteousness. Abel did nothing to harm Cain—his only offense was righteousness. Those who walk in darkness cannot abide the light, and so they seek to extinguish it (see John 3:19–20).
4. 1 John 3:13–15 — Love as the Evidence of the New Birth
“Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.”
(1 John 3:13–15, NKJV)
a. “Do not marvel, my brethren, if the world hates you.”
John here prepares believers for the inevitable hostility of a world system opposed to God. If the world hated righteous Abel, it will hate Christ’s people as well. Jesus Himself warned in John 15:18–19:
“If the world hates you, you know that it hated Me before it hated you... because you are not of the world, but I chose you out of the world, therefore the world hates you.”
Persecution for righteousness’ sake is not a cause for alarm, but confirmation of one’s true standing.
b. “We know that we have passed from death to life, because we love the brethren.”
This is experiential assurance grounded in observable fruit. The verb “we have passed” (Greek: metabebēkamen) indicates a completed action with ongoing results. Believers were once spiritually dead (Ephesians 2:1) but have been transferred into spiritual life.
John uses love for the brethren as a test of regeneration. Where love exists, spiritual life exists. Where love is absent, spiritual death remains. The life of Christ always results in love for others, especially the family of God.
Galatians 5:22 says:
“But the fruit of the Spirit is love, joy, peace…”
c. “He who does not love his brother abides in death.”
Lack of love reveals one’s true spiritual condition. To “abide” in death means to remain in a state of separation from God. Though someone may profess Christ, if they live in sustained bitterness, hate, or disregard toward fellow believers, they abide in death.
d. “Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.”
This recalls Jesus’ words in Matthew 5:21–22:
“You have heard that it was said to those of old, ‘You shall not murder…’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.”
John is not speaking of momentary anger, but of a heart posture of contempt, malice, or sustained hostility—this is murder in seed form. While civil law punishes the act, God sees the motive. The absence of brotherly love is the presence of murder in God’s courtroom.
Furthermore, “no murderer has eternal life abiding in him”—that is, one who lives in hatred and refuses repentance proves that eternal life does not dwell within. The abiding presence of Christ is incompatible with unrepentant hate.
Theological Summary:
The command to love is not new, but foundational. It is inseparable from the gospel.
Cain illustrates how unrighteousness and jealousy produce hate and ultimately violence. Hatred is never neutral—it always seeks expression.
The believer’s assurance of eternal life is evidenced not by mystical experiences, but by practical love for fellow believers.
Hatred, sustained bitterness, or indifference toward the brethren is a mark of spiritual death.
Eternal life is not a status we merely claim—it is a life that abides and expresses itself in holiness and love.
1 John 3:16 (NKJV):
“By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren.”
This verse shifts the discussion from a negative example of hatred (Cain) to the highest positive example of love—Jesus Christ. The apostle John teaches that love is not merely an abstract emotion or sentiment. Instead, it is objective and demonstrated by action, chiefly in the atoning work of Jesus Christ on the cross.
Jesus’ act of laying down His life was not only sacrificial, but also substitutionary. As 2 Corinthians 5:21 states, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” This aligns directly with Romans 5:8, which declares, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”
The love demonstrated by Christ is agapē—a divine, self-sacrificing love. Unlike philia (brotherly love), storge (familial affection), or eros (romantic or sexual attraction), agapē gives without expectation of return. This kind of love flows from the character of God and is only truly possible in the believer who has been regenerated by the Holy Spirit. As John emphasizes earlier in 1 John 4:7, “Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God.”
John’s exhortation, “And we also ought to lay down our lives for the brethren,” is a call to sacrificial love among believers. This does not always mean literal martyrdom, but it does require dying to self—our comforts, conveniences, and personal priorities—in order to meet the needs of fellow Christians. As Philippians 2:3–4 instructs, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.”
John uses the example of Christ not just as a model, but as the moral imperative for Christian conduct. The believer, indwelt by the Spirit of God, is expected to reflect Christ in both attitude and action. This means love is more than a feeling—it is lived.
1 John 3:17–18 (NKJV):
“But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?
My little children, let us not love in word or in tongue, but in deed and in truth.”
This is the practical application of verse 16. True agapē love is not just demonstrated on the cross—it must now be lived out in everyday life. The contrast here is between profession and practice. John does not condemn verbal affirmations of love, but he insists that love be validated by action and sincerity.
When John speaks of “this world’s goods,” he is referring to the material provisions that sustain life—food, clothing, shelter, money, and time. The implication is clear: if a believer has the capacity to meet a legitimate need and chooses to ignore it, his claim to possess the love of God is empty. This principle echoes James 2:15–17, which says, “If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.”
The expression “shuts up his heart” conveys a willful hardness or indifference—a deliberate closing off of compassion. This is the opposite of the love of Christ, who opened His heart and life unto death.
John’s phrase “in deed and in truth” insists on authenticity in Christian love. Deed refers to action, while truth implies motive and sincerity. The love of the believer must be both external and internal, visible and genuine. As Romans 12:9 commands, “Let love be without hypocrisy. Abhor what is evil. Cling to what is good.”
John addresses his audience tenderly as “My little children,” a pastoral term of affection, yet he exhorts them firmly. Love that remains theoretical, unexpressed, or merely sentimental is not biblical love. As Galatians 6:10 reminds us, “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.”
This section reinforces the truth that authentic Christian love is rooted in Christ, evidenced in action, and required of all believers—not just for enemies, as Jesus taught in Matthew 5:44, but especially for fellow believers. To fail in this area is to call into question the sincerity of one’s faith. Therefore, love becomes a moral obligation flowing from our salvation, not a suggestion.
1 John 3:19–20 (NKJV):
“And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things.”
These verses move into the subject of assurance—how believers can know with confidence that they are truly in the faith. The apostle John connects the practical outworking of love to assurance in the believer’s heart. When we live lives marked by sacrificial, Christlike love, especially for the brethren, it serves as an internal confirmation that we are indeed “of the truth.”
The phrase “shall assure our hearts before Him” speaks to a settled confidence in our standing before God. The Greek word for assure (πειθώ, peithō) carries the idea of persuading or convincing our own hearts. It means that through loving action and obedience, our hearts find rest and peace before God.
Even when our heart condemns us, perhaps because of guilt or self-doubt, we are reminded that God is greater than our heart. His judgment is superior to the voice of our own conscience. As Romans 8:1 states, “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.” Our conscience may falter or accuse wrongly, but God knows the truth of our regenerated position in Christ.
John is also subtly equipping the believer against the accuser of the brethren. Revelation 12:10 identifies Satan as the one “who accused them before our God day and night.” But even if Satan whispers condemnation or our conscience echoes past failures, we rest on God’s omniscience and grace. He knows our hearts fully — including the presence of saving faith and genuine repentance.
1 John 3:21 (NKJV):
“Beloved, if our heart does not condemn us, we have confidence toward God.”
When a believer is walking in the Spirit, living a life of sincere obedience and love, the conscience is clear. This brings about confidence toward God, a boldness in approaching Him — not arrogance, but freedom from fear or guilt. This boldness is affirmed in Hebrews 4:16, which says, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”
This is not confidence in ourselves, but in the finished work of Christ and the inward testimony of the Holy Spirit. Romans 8:16 testifies, “The Spirit Himself bears witness with our spirit that we are children of God.” When our lives reflect the fruit of the Spirit and a pattern of love for the brethren, our confidence grows—not in emotional highs, but in spiritual stability and doctrinal grounding.
This also aligns with John’s earlier emphasis in 1 John 1:6, where he warned against false confidence: “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.” True assurance comes not from lip-service, but from life-change.
1 John 3:22 (NKJV):
“And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight.”
Now John connects assurance and obedience to effectiveness in prayer. The believer who lives in loving obedience to God has both confidence before God and confidence in prayer. This is not a blank-check promise; it is a result of abiding fellowship and spiritual alignment with God's will.
John is echoing the words of Christ in John 15:7, “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.” Abiding leads to alignment — the will of the believer is conformed to the will of God. Therefore, what he asks is not selfish or carnal, but in harmony with the character and purposes of God.
The phrase “because we keep His commandments” makes it clear that obedience is a condition for effective prayer. This does not mean God only hears the prayers of the sinless — if that were so, no prayer would be heard. Rather, it means that a pattern of obedience and a desire to please God cultivates a heart and mind that prays according to God's desires.
Likewise, Psalm 66:18 warns, “If I regard iniquity in my heart, the Lord will not hear.” Disobedience and unconfessed sin disrupt fellowship and hinder effective prayer. However, when we are walking in obedience and love, our prayers are pleasing to God.
Finally, John says we receive what we ask because we “do those things that are pleasing in His sight.” This is an echo of Romans 12:1, where believers are urged to present their bodies “a living sacrifice, holy, acceptable to God, which is your reasonable service.” A life that delights in God's pleasure, even at personal cost, is a life that walks in both power and intimacy with Him.
1 John 3:23 (NKJV):
"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."
This verse distills the entire Christian ethic into two fundamental commands: faith and love. These two aspects are not separated as distinct paths but presented as one unified commandment—a singular calling for the believer’s life. This reflects the nature of Christian obedience not as a burden of numerous rituals, but as a relationship centered in trust in Christ and love for others.
The first imperative is "that we should believe on the name of His Son Jesus Christ." This parallels the words of Jesus in John 6:29, where He said, “This is the work of God, that you believe in Him whom He sent.” This is not mere intellectual assent to facts about Jesus. To “believe on the name” means to place our full trust and reliance upon the revealed character, authority, and redemptive work of Jesus Christ. It encompasses belief in His deity, His incarnation, His atoning death, His resurrection, and His coming kingdom.
Believing “on His name” also echoes the promise of John 1:12: “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” It is a living, active, and dependent faith — not just believing that Jesus exists, but entrusting oneself to Him for salvation and lordship.
The second imperative is "and love one another, as He gave us commandment." This flows naturally from faith, as true belief in Christ is always accompanied by the transformation of the heart that produces love. John 15:12 records Jesus saying, “This is My commandment, that you love one another as I have loved you.” The model of this love is Christ’s own sacrificial love—a love that is patient, humble, forgiving, and self-giving.
The phrase "as He gave us commandment" anchors both belief and love in the authority of Christ’s own words. This is not optional or advanced Christianity — it is foundational. As Jesus said in Matthew 22:37–39, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’”
1 John 3:24 (NKJV):
“Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.”
This verse continues the thought by emphasizing the mutual abiding that occurs between the believer and Christ. To “keep His commandments” — specifically, to believe on Christ and to love the brethren — is evidence of this abiding relationship. This is the hallmark of a genuine Christian walk: abiding obedience and intimate fellowship.
The language of “abides in Him, and He in him” reflects Jesus’ teaching in John 15:4–5, where He said, “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.” It is a shared, ongoing communion between the believer and the Lord.
The assurance of this abiding relationship is found in the presence of the Holy Spirit, as the apostle writes: “And by this we know that He abides in us, by the Spirit whom He has given us.” This parallels Romans 8:16, which says, “The Spirit Himself bears witness with our spirit that we are children of God.” The indwelling presence of the Holy Spirit is not an emotional high or a fleeting feeling; it is the consistent inner testimony and sanctifying influence of God at work within the believer.
The Holy Spirit convicts, comforts, instructs, and empowers the believer for holy living. According to Romans 8:9, “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.” Therefore, the Holy Spirit’s indwelling presence is both the seal of salvation (Ephesians 1:13) and the source of assurance.
Those who do not keep God’s commandments—who do not genuinely believe in Christ or love the brethren—cannot claim this assurance. As 1 John has stated repeatedly, the absence of love or ongoing disobedience is a mark of spiritual death, not life.
In summary, these verses call believers to a simple yet profound walk: believe in Christ, love the brethren, and abide in obedience. The fruit of that walk is the internal witness of the Spirit, confirming our relationship with God and giving us confidence, not just in prayer, but in our eternal standing.
1. The phrase “children of God” (1 John 3:1) is not just poetic or honorary—it indicates a literal, spiritual transformation. Believers are born of God and adopted into His family by legal right through faith in Jesus Christ (John 1:12). This is a present reality, not just a future hope. The reason the world does not recognize believers is because it did not recognize Christ. Our new identity is hidden from the world because the world is spiritually blind and alienated from God.
2. “We shall be like Him” (1 John 3:2) refers to a literal transformation at the rapture. This is not metaphorical. Believers will receive glorified, incorruptible bodies like Christ’s own resurrected body (Philippians 3:21; 1 Thessalonians 4:16-17). This is a core promise that distinguishes the believer’s destiny from the rest of the world and is central to the doctrine of the blessed hope.
3. Sin is defined as lawlessness (1 John 3:4)—not merely mistakes, flaws, or moral shortcomings. It is open rebellion against God’s moral law. This rebellion is the same spirit of lawlessness that will ultimately culminate in the Antichrist, “the man of sin” (2 Thessalonians 2:3). Calling sin anything less than lawlessness is to water down its severity and offend the holiness of God.
4. The Greek verb tense in verses like 1 John 3:6 and 3:9 is critical. These verses are not teaching sinless perfection, but they affirm that a person born of God cannot habitually, willfully continue in sin. The new nature received through regeneration is incompatible with ongoing rebellion. When someone is truly born again, the Spirit convicts, disciplines, and draws that person back to righteousness.
5. Cain is used as a symbol of man-centered religion (1 John 3:12). Cain brought an offering based on his works and rejected the need for atonement through blood. His hatred of Abel stemmed from jealousy and spiritual rebellion. Cain represents the spirit of apostate religion—a system that rejects God's terms and persecutes those who are truly righteous. This aligns with the religious deception warned of in the last days (Revelation 17).
6. The evidence of passing from death to life is love for the brethren (1 John 3:14). This is not mere friendliness or surface-level kindness. It is supernatural love for other believers—especially those one would not naturally love. This love is proof that spiritual regeneration has occurred. It does not originate from man but from the indwelling Spirit of God.
7. 1 John 3:17-18 warns against counterfeit love. Love without action is not love at all. Biblical love must be expressed in deed and truth—not in emotional sentiment or vague platitudes. Furthermore, love must not ignore truth. True biblical love is never exercised at the expense of obedience or discernment.
8. Assurance of salvation comes from the indwelling Holy Spirit (1 John 3:24). The believer has an internal witness that confirms sonship—The Spirit Himself bears witness with our spirit that we are children of God (Romans 8:16). This is not based on feelings, but on a steady inward testimony that confirms we are abiding in Christ. If that witness is absent for long, it must prompt serious self-examination.
