1 João 3

John Piper · Citado em PreceptAustin

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Piper - Lawlessness is living as though your own ideas are superior to God's. Lawlessness says, "God may demand it, but I don't prefer it." Lawlessness says, "God may promise it, but I don't want it." Lawlessness replaces God's law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern his creatures… The work of Satan is to tempt us to reject the authority of God and become like God ourselves. Satan works to nurture and cultivate the pride that puts its own desires above the law of God. This is lawlessness; this is the essence of sin; and this is what the Son of God came to destroy in you and me. (The Son of God Appeared to Destroy the Works of the Devil)

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Piper says, "Christmas is because God aims to destroy something … [it is] God's infiltration of rebel planet earth on a search and destroy mission" (The Son of God Appeared to Destroy the Works of the Devil ) Appeared (has been revealed) (5319)(phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) means God was brought to the light and made clearly visible as the God-Man. John uses phaneroo 7x in this epistle - 1Jn 1:2, 2:19, 2:28, 3:2, 3:5, 3:8, 4:9. For this purpose - Whenever you see this term of purpose or result, take a moment to ponder "What is the purpose or result of His appearing?" To destroy the works of the devil. W E Vine on The Son of God appeared for this purpose, to destroy the works of the devil..— The full title, “the Son of God,” is mentioned here for the first time in this epistle. Previously He has been spoken of as “the Son.” While, in this epistle, as the Son He is made to stand out distinctly from the children of God, here in the full title He also stands out as the one who, being possessed of essential, unoriginated relationship with the Father, came forth from the Father and came into the world in order to destroy the works of God’s opponent. Further, in the mention of this title Christ is set in contrast to those who in their deliberate habit of evil-doing are spiritual children of the devil. While the verb luo, to destroy, literally means “to loose,” the literal meaning must not be pressed here. The word is used of that method of destruction by which a thing is broken and nullified, and this is the effect of Christ’s work on the Cross upon the works of the devil. These works are the operation of the Evil One upon the human heart, by which man, yielding to his suggestions and influence, has fallen into sin and continues therein. This verse does not provide ground for the assumption that all mankind will eventually be delivered from the effects of sin. What is stated is the means God has taken, the provision He has made, for the accomplishment of the end in view. The whole tenor of the passage stresses the fact that man by continuing in sin may refuse to avail himself of the effects of the work of Christ. This statement in 1 Jn 3:8 resumes that in 1 Jn 3:5, setting forth the subjects as in connection with God’s adversary, and not merely with sin, and thus preparing the way for the statements of 1 Jn 3:9,10. (Collected Writings) Destroy (3089)(luo) means to loose, release, break, to set free what is bound. Before we were born again, we were in bondage to sin and Satan. Jesus has set us free, loosed us from the diabolical works which bound us like chains. This is the same verb Jesus used when he raised Lazarus from the dead and said "Unbind (luo) him and let him go." (Jn 11:44). Luo is used in Revelation 1:5+ to describe how Jesus "released (luo) us from our sins by His blood." In Luke 13:16 Jesus asked "this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released (luo) from this bond on the Sabbath day?” Luke used luo to describe the stern of the ship being "broken up (luo) by the force of the waves." This makes me think of the "He breaks the power of cancelled sin and sets the prisoner free." (O for a Thousand Tongues to Sing) B F Westcott on the choice of the verb luo which means "to loose" - The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has ‘undone’ the seeming bonds by which they were held together.

1 João 3:8

Piper - Christmas Solidarity The reason the Son of God appeared was to destroy the works of the devil. 1 JOHN 3:8 The assembly line of Satan turns out millions of sins every day. He packs them into huge cargo planes and flies them to heaven and spreads them out before God and laughs and laughs and laughs. Some people work full-time on the assembly line. Others have quit their jobs there and only now and then return. Every minute of work on the assembly line makes God the laughingstock of Satan. Sin is Satan’s business because he hates the light and beauty and purity and glory of God. Nothing pleases him more than when creatures distrust and disobey their Maker. Therefore, Christmas is good news for man and good news for God. “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners” (1 Timothy 1:15). That’s good news for us. “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). That is also good news for God. Christmas is good news for God because Jesus has come to lead a strike at Satan’s assembly plant. He has walked right into the plant, called for the solidarity of the faithful, and begun a massive walkout. Christmas is a call to go on strike at the assembly plant of sin. No negotiations with the management. No bargaining. Just single-minded, unswerving opposition to the product. We won’t be a part of making it anymore. Christmas solidarity aims to ground the cargo planes. It will not use force or violence, but with relentless devotion to truth it will expose the life-destroying conditions of the devil’s industry. Christmas solidarity will not give up until a complete shutdown has been achieved. When sin has been destroyed, God’s name will be wholly exonerated. No one will be laughing anymore. If you want to give a gift to God this Christmas, walk off the assembly line of sin and don’t go back. Take up your place in the picket line of love. Join Christmas solidarity until the majestic name of God is cleared, and he stands glorious amid the accolades of the righteous. Rick Renner - Set the Spiritual Hostages Free! 1 John 3:8 Multitudes of people in this world today are held hostage in their minds by the devil. They are incarcerated, locked up, and caged in their minds and emotions, held like slaves, prisoners, or detainees who are under arrest and live at the mercy of their conqueror. I couldn’t begin to count the people I’ve met through the years who fit that description. Although they belong to Jesus and legally have every right to freedom, they remain in spiritual bondage, at least in some measure, in certain areas of their lives. Whether they persisted in a particular sin or failed to do something they should have done (such as read the Word, pray, or stay in fellowship with other saints), their minds were pried open wide enough for Satan to find an inroad and take that part of their minds captive. You see, the mind is the primary area Satan seeks to attack. He knows that once he succeeds in planting a stronghold of deception in some area of a person’s mind, from that lofty position he can then begin to control and manipulate that person. The Bible calls this kind of deception in the mind a “stronghold” (2 Corinthians 10:4). It is a “stronghold” because once a lie is planted in someone’s head, it is very hard to remove! But First John 3:8 says that Jesus came into the world “… that he might destroy the works of the devil”! I want you to particularly notice the word “destroy” in this verse. It is taken from the Greek word luo, which refers to the act of untying or unloosing something. It was used in classical Greek literature to refer to people being delivered, released, or freed from difficulties, burdens, or needs. In the New Testament, the word luo was used to depict the untying of the thongs of a shoe or sandal in Mark 1:7; the unfastening of a donkey’s colt in Matthew 21:2; the loosening, unraveling, and removal of Lazarus’ grave clothes in John 11:44; and the taking away of Paul’s chains in Acts 22:30. But the Greek word luo also means to break or to destroy, as in Revelation 5:2, where the Bible says that Jesus is worthy to “loose” (or break) the seals referred to in the book of Revelation. One of the clearest examples of the word luo is found in Luke 3:16, when John the Baptist says, “… But one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose.…” The word luo is translated here “to unloose.” It is the picture of someone who reaches down to unloose the tight strings of a sandal; then he begins to unwrap those strings from the shoe until finally the shoe becomes so loosened that it easily slips off his foot. Now let’s look at First John 3:8, the verse we are focusing on today. Here the Bible uses the word luo when it says, “… For this purpose the Son of God was manifested, that he might destroy the works of the devil.” This tells us that when Jesus Christ came into the world, He came to untie and unloose Satan’s binding powers over us. His objective was to disentangle us from Satan’s control; to unfasten us from the demonic shackles that held us captive; to unravel the chains Satan used to keep us in his grip; and to break and destroy all the fetters Satan had used to hold us hostage. Because the word luo is used in First John 3:8, it could be taken to mean: “… For this purpose the Son of God was manifested, that He might untie people from all the works of the devil, unraveling Satan’s hold on them—until the devil’s works in people’s lives are utterly destroyed and his hostages are set free.” Through His death and resurrection, Jesus’ redemptive work destroyed the power of the enemy and our liberty was fully purchased. You see, setting people free from Satan’s power has always been Jesus’ primary concern. First John 3:8 declares that this was the purpose that the Son of God was manifested on this earth. Since this is His concern, it should also be ours. So many people in this world today are incarcerated, locked up and caged in their minds and emotions. They are held like slaves or prisoners, living at the mercy of their conqueror. Therefore, it is time for you to learn how to recognize the devil’s strategies in other people’s minds and lives. Jesus came to set people free, and God wants to use you to take the delivering power of God to them so the works of the devil can be destroyed in their lives. The mind may be the devil’s preferred battlefield, but you can make sure he loses every skirmish! Just determine today to be a willing vessel God can use to free spiritual hostages from demonic oppression! MY PRAYER FOR TODAY Lord, please help me to be conscious of the people I meet who are bound by the devil in their minds. I know that You want to use me to touch them and to bring them the freedom that can be found only in You. I am so sorry for the times I get so busy that I fail to recognize opportunities to speak Your name and to share Your love with people who are lost and bound. Please help me to become consistently alert to the people for whom You died and to go out of my way to tell them the Good News that will deliver them and set them free. I pray this in Jesus’ name! MY CONFESSION FOR TODAY I confess that I am alert to the people around me who are held as hostages in their minds. I see their struggles; I recognize their fears; and I use every available opportunity to speak words of freedom and release into their lives. I have received so much from the Lord; now it is my responsibility to share this same liberty with others who come into my life. I know this is what God is asking of me, and I choose to start obeying this mandate today. I declare this by faith in Jesus’ name! 1 John 3:9 and the Doctrine of Perseverance Dr. Sam Storms One thing John emphasizes in his first epistle is the reality and gravity of sin. In 1:8 he forcefully labels those who say they have no sin as self-deceived and void of the truth. In 1:10 the claim not to have committed sin is tantamount to calling God a liar, and in 2:1 John clearly implies that Christians will sin (although he writes to help them avoid it). How then do we understand the statement in 3:9 that the one who is begotten of God “does not do sin” (lit.) and in fact “is not able to sin”? Following are the major interpretative options (excluding the suggestion of some that John simply contradicts himself): (1) To avoid the difficulty some have narrowed the definition of “sin” to notorious crimes or offences against love (this was the view of both Augustine and Luther). (2) It has been suggested that what John means is that a Christian cannot sin because what is sin in the life of an unbeliever is not regarded as such by God when committed by a believer. This is contrary to both John and the rest of the NT. (3) One interpretation draws a distinction between the “old” nature in the Christian and the “new” nature. The “old” nature may continue to sin but the “new” cannot. But how do we isolate a “nature” from the “individual” himself/herself? We may speak of “flesh” and “spirit” in a person, but it is always the person who sins or does not sin, not merely a “nature”. (4) Others say John is speaking about the ideal and not reality. The argument is: Since all anticipate that sinlessness will be characteristic in the age to come, and since John believed that the age to come had come (2:8), he naturally asserted the sinlessness of Christians! (5) Some say that John, in the heat of controversial circumstances, breaks forth in holy passion and speaks with apparent exaggeration and over-emphasis. (6) One view stresses 3:6 where it is stated that the one who “abides” in him does not sin. They contend that this “abiding” in Christ is not descriptive of all Christians but is a condition which only some (those “in fellowship”) believers fulfill. The degree of a believer’s holiness, then, and his ability to sin or not sin are dependent on whether or not he “abides”. When one is abiding in Christ he cannot sin. When one does not abide, one does sin. But 3:9 makes it clear why a Christian doesn’t practice sin, indeed, is unable to sin, and it has nothing to do with abiding. It is because he/she “is born of God”. (7) Others say that the sin of which John speaks in 3:9 is willful and deliberate sin. The Christian, so they say, cannot commit such deliberate sin in the face of the Lord. Oh, really? What of David? (8) A few take John quite literally. Hence they believe he is teaching perfectionism. 3:9 proves that sinlessness is attainable in this life. The statements in 1:8, 10 and especially 2:1 are describing the immature believer who although not yet sinless may still become such through diligent activity and love. [I personally find either of the next two options to be the most likely.] (9) Some argue that the “sin” which a believer does not and cannot commit is the “sin that leads to death” in 1 John 5:16, namely, hatred of believers and denial of Jesus. I address this view in great detail in my discussion of the sin unto death (see “Controversial Issues” on the web site). (10) The view adopted by most commentators is that the sin a Christian does not and cannot commit is habitual, persistent, unrepentant sin. John is not concerned so much with the momentary, individual acts of sin as he is with the overall characteristic tendencies and inclinations of a person’s life. John is looking at the pervasive temper of one’s overall experience in life, not at the singular incidents individually. John is not taking a snapshot, but a moving picture. His repeated use of the Greek present tense appears to bear this out. He focuses on the habitual character of the activity in view. In 3:6 John says that the believer who abides in Christ “sins not” (present tense). Also, the one who “does sin” (present tense) shows that he has neither seen nor known Him. John nowhere denies that a Christian commits acts of sin. He does deny, however, that the Christian sins persistently, habitually as a reflection of the characteristic inclination of his soul. Note that in 3:9a he says the one begotten of God “does not do sin.” “Again,” notes Stott, “it is not the isolated act of sin which is envisaged, but the settled habit of it, indicated by the verb poiein, to do or to practice, which is used of ‘doing’ sin in 3:4a, 3:8 and 3:9, of ‘doing’ lawlessness in 3:4b, and of ‘doing’ righteousness in 2:29, 3:7 and 3:10a” (126). John also says the one begotten of God “is not able to sin”. But again notice that “to sin” is not an aorist infinitive but a present infinitive. If the infinitive had been aorist John would be contradicting what he said in 2:1. The present infinitive again indicates that he has in mind the inability of the born-again believer to habitually live in sin as if it were the prevailing temper of his soul. If the Christian “does not” practice sin, indeed, “cannot” practice sin, wherein lies this “impossibility”? That is to say, how does a believer avoid the life of persistent sin so characteristic of the non-believer? Stott’s answer is excellent: “Wherein lies this ‘impossibility’? John’s answer is given in two phrases: for his seed remaineth in him and because he is born of God.… his seed is accurately rendered in the RSV text ‘God’s nature’, or ‘the divine seed’ (NEB), and … in him refers to the child of God. In this way the two parts of verse 9 become exactly parallel, each part consisting of a statement that the Christian does not or cannot sin, to which is added the reason for such an assertion. The implication will then be this: the new birth involves the acquisition of a new nature through the implanting within us of the very seed or lifegiving power of God. Birth of God is a deep, radical, inward transformation. Moreover, the new nature received at the new birth remains. It exerts a strong internal pressure towards holiness. It is the abiding influence of his seed within everyone who is born of God, which enables John to affirm without fear of contradiction that he cannot go on living in sin.… Indeed, if he should thus continue in sin, it would indicate that he has never been born again” (127). When those born of God do sin, conviction, grief, brokenness, misery, sorrow, discontent, all of which lead to repentance, will occur. Can A True Believer Continue in Sin and Persist in Sin? "Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God" (1 John 3:9-10). "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not" (1 John 5:18). The Teaching of Zane Hodges and Joseph Dillow The fruitful believer The partaker or heir The believing believer The overcomer The barren believer The carnal one (non-heir) The saved person who stops believing The non-overcomer This righteous saved person has a new nature that never sins. Moreover this saved person consistently walks in the Spirit and does not fulfill the lusts of the flesh. This unrighteous saved person continues in sin and persists in wickedness. This carnal believer does not practice righteousness. He is born of God and has a new nature but he consistently walks in the flesh. He will not inherit the kingdom and will not reign with Christ. There are three factors which prevent a true believer from continuing in sin, and they all begin with the letter "C." (1) CONFESSION—The sinning believer need not continue in a state of sin because he may CONFESS his sins (1 John 1:9) and God is faithful and just to forgive his sin and cleanse him from all unrighteousness. (2) CONVICTION—Spirit wrought conviction ought to lead to humble confession. If it does not, the conviction continues. The Holy Spirit makes His grieved presence felt (Eph. 4:30). The true believer can never be comfortable in his sin, even as righteous Lot’s soul was vexed in Sodom (2 Pet. 2:7-8). We can thank God that He makes us miserable when we are not right with Him. When we are disobedient we are unsettled, unpeaceful, unhappy. Thank God it is so! (3) CHASTENING—If the sinning believer does not respond in the right way to God’s conviction in the heart, then the Father will chasten His child whom He loves (1 Cor. 11:31-32). Maximum chastisement can even result in the physical death of the believer (1 Cor. 11:30). As a good human father will not permit his child to continue doing wrong, so the Heavenly Father will not permit His child to continue in wickedness. [Hodges teaches that it is possible for true Christians to be "bastards" (Heb. 12:8--KJV) or illegitimate sons, and even though they are saved, they will not be chastened of the Father and they will lose their inheritance! See Hodges discussion of Hebrews 12:8 in The Bible Knowledge Commentary. See also The Teachings of Zane Hodges ] A Key Question: "What shall we say then? Shall we continue in sin, that grace may abound?" (Rom. 6:1) Paul’s answer: "God forbid (Perish the thought!). How shall we, that are dead to sin, live any longer therein?" (Rom. 6:2) Hodges/Dillow answer: The believer should not continue in sin but many believers do. Many persist in sin and practice unrighteousness (even persisting in the sins mentioned in 1 Corinthians 6:9-10). They will be saved but they will not inherit the kingdom. Questions: Why are not these believers convicted? Where is the Father’s chastening hand? Where is the heavenly restraint? R. Gene Reynolds in his helpful book Assurance—You Can Know You’re A Christian said the following on page 73: A person who is living sinfully, who knows he is living sinfully, who enjoys living in such a manner, who intends to continue that sinful way of living—that person does not have the Holy Spirit living within him. The very fact that he is ‘comfortable’ about his sin is proof of the Spirit’s absence. His spiritual vital sign registers ‘no life.’ (From Assurance: You can know you're a Christian See also Gerald Borchert's book "Assurance and Warning") Hodges teaches that righteous living proves that a person is saved but that unrighteous living does not prove that a person is lost (Bible Knowledge Commentary, p. 893). He says, "the converse does not follow" (p. 893). In other words, Hodges teaches that a person can give evidence that he is saved but he cannot give evidence that he is lost! His righteous living points to LIFE but his unrighteous living does not point to DEATH! He can have assurance of salvation but not assurance of damnation! For more discussion of this dangerous, deceptive teaching of Hodges, Dillow, Wilkin, et al see INDEX PAGE.

1 João 3:9

Piper - When 1 John 3:6 says, "No one who abides in him sins; no one who sins has either seen him or known him," and when 1Jn 3:9 says, "No one who is born of God practices sin," the key is to realize that the present tense verbs used here in Greek for "sins" (1Jn 3:6) and "practices" (1Jn 3:9) imply ongoing, continuous action. This probably means that, in John's mind, what is impossible for the Christian is a life of unchanged continuation in sin the same as when he was not born of God. In view of all his insistence that Christians do sin, we can't take these verses to mean Christians don't sin at all. We should take them to mean that Christians don't go on sinning without conflict and confession. Christians see it, hate it, confess it and fight it. And they do so with increasing vigilance as they grow up into Christ. (The Son of God Appeared to Destroy the Works of the Devil - December 20, 1998) No Christian can possibly be a deliberate and consistent sinner; no Christian can live a life in which sin is dominant in all his actions. William

1 João 3:9

Piper - The practice of sin is the evidence and confirmation that one is not born of God. Doing confirms being. Not practicing sin is the evidence and confirmation of being born again. (No One Born of God Makes a Practice of Sinning) On some days we are much closer to Christ and obey Him much more readily. Warren

1 João 3:9

Piper - the reason the new birth inevitably changes the life of sinning, John says, is that when we are Born Again, “God’s seed” abides in us, and we “cannot keep on sinning.” That’s how real the connection between the new birth and daily physical life is. The seed may be the Spirit of God or the Word of God or the nature of God—or all three. Whatever it is specifically, God himself is at work in the new birth so powerfully that they cannot keep on practicing sin. God’s seed cannot make peace with a pattern of sinful behavior. These false teachers who think they can separate who they are spiritually from who they are physically do not understand either the incarnation or regeneration. In the incarnation, the pre-existent Christ is really united with a physical body. And in regeneration, the new creation in Christ has real, inevitable effects on our physical life of obedience. (No One Born of God Makes a Practice of Sinning- read the entire sermon for his excellent subtopic - How Do the Born Again Deal with Their Sin?) W A Criswell - God's seed represents the new life which results from spiritual regeneration. (Believer's Study Bible) Charles Ryrie on seed - The divine nature given the one born of God (cf. John 1:13+; 2Pe 1:4+). This nature prevents the Christian from habitually sinning. (Borrow The Ryrie Study Bible) “That’s right. I do what I want to do, but in regeneration Christ did something to my ‘wanter.’ I just don’t want to do the things that you are talking about.” -- W. T. Conner David Allen on the meaning of seed - There are four possibilities. The “seed’ could be the Word of God itself (James 1:18). A second option is the Holy Spirit. The third view is that “seed” refers to both the Word of God and the Holy Spirit. The final interpretation is the best option given the context. John is referring to the fact of the divine nature in us by virtue of the new birth. This new birth prohibits a lifestyle of sin in one who is truly born again. Christians may sin as John has already confirmed in his letter (1Jn 1:5-10). But genuine Christians don’t want to sin. Sometimes people assume that the doctrine of the eternal security of the believer becomes a license for Christians to sin with impunity. Have you ever heard someone say something like, “If I believe such a doctrine, I would do as I want to since I would be saved regardless.” W. T. Conner, professor of theology at Southwestern Baptist Theological Seminary in a bygone era, had a good answer to such an egregious slur on God’s saving grace: “That’s right. I do what I want to do, but in regeneration Christ did something to my ‘wanter.’ I just don’t want to do the things that you are talking about.” (SEE 1–3 John: Fellowship in God's Family) The classic description is Paul's declaration that if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come." (2Cor 5:17+). In Gal 6:15+ Paul again refers to "a new creation." And in Eph 2:10 he says we were "created in Christ Jesus for good works." (Eph 2:10+). John

1 João 3:9

Piper - Now anybody can sin who wants to sin. So when John says that a person born of God cannot sin, he must mean that a person born of God has new wants, new desires. It's like a birth; something new has come into existence. Paul calls it a new creation (Ephesians 2:10; Eph 4:24). Jeremiah calls it a new heart (Jer 24:7). Ezekiel calls it a new spirit (Ezek 36:26). Being born of God is being changed by God so that the dominion of sin is broken. How is it broken? 1Jn 3:9 says that when a person is born of God, God's seed abides in him. That's why he cannot sin. The image is taken from ordinary human birth. When a father begets a child, the father's seed abides in the child. Something of the father is in the child and it makes him like his father. God's character is the very opposite of sin, therefore the child of God will be like his Father—he will not be able to sin. I know this sounds like John is teaching sinless perfection. But there are several reasons we know he isn't. One is that the Greek verb "commit sin" or "sin" in 1Jn 3:9 implies continuous action. It would be well translated, "No one born of God is content to keep sinning, for God's seed abides in him, and he cannot be content to keep on sinning because he is born of God." The most obvious reason (even if you don't know Greek) we know John isn't teaching sinless perfection is what he says in 1Jn 1:8 and 1Jn 1:10, "If we say we have no sin, we deceive ourselves and the truth is not in us … if we say we have not sinned, we make him a liar, and his word is not in us." So John goes so far as to tell Christians that it is a sin to say you are sinless. (The Son of God Appeared to Destroy the Works of the Devil - December 23, 1984) John Stott - The new birth involves the acquisition of a new nature through the implanting within us of the very seed or life giving power of God. Birth of God is a deep, radical, inward transformation. Moreover, the new nature received at the new birth remains. It exerts a strong internal pressure towards holiness. It is the abiding influence of God’s seed within everyone who is born of God, which enables John to affirm without fear of contradiction that he cannot go on sinning (cf. 2Cor. 5:17; 2Pe 1:4). Indeed, if he should continue to sin (ED: Referring to habitual sin), it would indicate that he has never been born again. It was this conviction which enabled John to assert that the heretics, who not only persisted in sin but had seceded from the Christian fellowship altogether, were not true Christians at all (1Jn 2:19). (BORROW The Letters of John page 130) The believer’s lapses into sin are like the mischances of the weather which hinder the seed’s growth. The growth of a living seed may be checked temporarily

1 João 3:10

Piper observes that now "John shifts gears and brings us into a discussion of the Christian's obligation to love his brother. Now John's transition from a discussion of righteousness in general to a discussion of love in particular should not catch us by surprise. It is not new to us. Already in chapter 2, John has followed the same pattern. In 1John 2:3–6+, John spoke in a general sense about keeping God's commandments and the assurance of knowing God that such obedience brings (1Jn 2:3+). He ends this section by asserting that "he who says he abides in him ought to walk in the same way he walked" (1Jn 2:6+). But how do we walk in the same way that he walked? Preeminently by walking in love. And so immediately in 1Jn 2:7–11+ John shifts to a discussion of loving one's brother. It is on the one hand the old commandment which John's readers had heard from the beginning, while on the other hand it is a new commandment because its fulfillment belongs to the new age in which the true light is already shining. Now again in 1 Jn 3, John follows the same pattern. Last week in 1 Jn 3:4–10+ of chapter 3, we considered John's discussion of righteousness and the way it serves to provide evidence of the new birth and of divine sonship. John spoke in general terms about not-sinning (1 Jn 3:6+, 1Jn 3:9+) and about doing what is right (1Jn 3:7+, 1Jn 3:10). But what exactly does it mean to do what is right? The answer is the same: doing what is right means loving your brother. Which is the theme of our passage now. The same flow of thought of 1 Jn 2 is repeated in 1 Jn 3. The apostle John writes in spirals, not in straight lines. He really has only a few major points in 1 John, but he keeps returning to them again and again and again, each time in different words, each time at a higher and higher level. " (1 John 3:11-18 Love: A Matter of Life & Death) W E Vine - Not to love one’s brother is a special form of not doing righteousness, as righteousness, or right-wiseness, is being right with God, and brotherly love is a mark of being right with God; the absence of it is a mark of the absence of divine relationship. “The whole Law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself” (Gal. 5:14). To fulfill the Law is to be right with God and so to do righteousness. A proof of the existence of divine relationship, then, consists in the manifestation of love to others. One who is born of God will love those whom God loves. In this verse the article is absent before “righteousness” whereas it is present in 1 Jn 3:7. While its presence in 1 Jn 3:7 stresses the completeness and unity of righteousness, its absence here stresses the character of righteousness in a special way. (Collected Writings) Love (25)(agapao) means to love unconditionally, sacrificially, which is like the love God Himself is and demonstrates to unlovely people! Agapao is not sentimental or emotional but is an act of one's will desiring another's highest good. It is unconditional and thus is still given even if it is not received/returned! Of course these definitions indicate this quality of love is not natural, but supernatural. In fact agapao is IM-possible, but it is HIM-possible! In other words agapao love can be demonstrated only when the one showing the love is filled with the Holy Spirit and thus is enabled to do suprernaturally what they absolutely cannot do naturally! And John describes this type of love as one's lifestyle for agapao in the present tense describes the general direction of one's life. Let's be clear on this for no believer perfectly loves his brother, especially a brother who is not very "lovable!" (You know what I mean!). What John is saying is that if one does not generally manifest love to the brethren, he or she is not a child of God but is a child of the devil. AGAPAO IN JOHN'S EPISTLES - 1 Jn. 3:18; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:10; 1 Jn. 4:11; 1 Jn. 4:12; 1 Jn. 4:19; 1 Jn. 4:20; 1 Jn. 4:21; 1 Jn. 5:1; 1 Jn. 5:2; 2 Jn. 1:1; 2 Jn. 1:5; 3 Jn. 1:1 Kenneth

1 João 3:11

Piper - The wording of 1 Jn 3:11 is striking. It is a very close parallel (almost word for word) with 1 John 1:5. There the message which John's readers had heard was a doctrinal one, the theological foundation for their faith that rests in the character of God. "This is the message we have heard from him and proclaim to you, that God is light and in him is no darkness at all" (1 Jn 1:5). Now in our verse today (1 Jn 3:11) the message they had heard from the beginning was equally foundational, but now not in the realm of doctrine, but of ethics. "For this is the message which you heard from the beginning, that we should love one another." The doctrinal foundation that God is light and the moral, ethical foundation of love for one another are both at the heart of the apostolic gospel. The gospel is incomplete unless it includes both doctrine and ethics. (Love: A Matter of Life and Death) Love (25)(agapao) "speaks of a love which is awakened by a sense of value in an object which causes one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of esteem and approbation. The quality of this love is determined by the character of the one who loves, and that of the object loved." (

1 João 3:11

Piper explains that " The for at the beginning of this verse shows that in John's mind 1Jn 3:11 is the ground or the reason for 1Jn 3:10, or more specifically the reason for why he can shift from righteousness in general as a test of divine sonship to the specific test of love for the brethren. The reason he can make that shift is that the command to love one another was what his readers had heard from the beginning. The moral imperative for Christians to love one another was at the heart of the apostolic Gospel. And it still is. From the very beginning, that is, from the very first time they heard the Gospel, John's readers knew beyond a shadow of a doubt what God would expect and would empower them to do: love one another… And any gospel you believe, any gospel you proclaim that does not include both doctrine and ethics is only half a gospel, tragically incomplete, radically distorted, hopelessly deficient. Both doctrine and ethics are at the heart of the gospel because they are so inextricably linked. The character of God, who as light is wholly righteous, true, and loving, demands and empowers moral responses on the part of his children. Supremely these moral responses are to be ones of love. Our love for one another is demanded by the character of God, but it is also empowered by the brightness of the God who is light and love, with whom there is no small print. Only when we see and believe and cherish the brightness of God, will we be free to entrust ourselves and our futures into his hands. And then and only then will we be free to forget about ourselves in order to genuinely love someone else. John speaks of the evidence of love in 1 Jn 3:14–15, and sandwiching those verses on either side comes John's teaching about the essence of love. This teaching comes to us in the form of two contrasting pictures, a negative and a positive example, if you will. 1 Jn 3:12–13 show us the negative example, Cain, who in his hatred and ultimate murder of his brother Abel is the prototype of the world. His example, John says, is not at all to be followed by Christians. The positive example comes in 1Jn 3:16–18. That is Jesus Christ, whose example of self-sacrificial love is to be imitated and followed by us as his disciples." (Love: A Matter of Life and Death) Message (31)(aggelia related to aggelos = messenger; our English "Angel") means tidings, news, message, report. 1Jn 3:11 and 1Jn 1:5 are the only NT uses of aggelia. Used in the Septuagint 11x - 1Sa 4:19; 2Sa 4:4; 2Ki 19:7; Pr 12:25; 25:25; 26:16; Isa 28:9; 37:7; Ezek 7:26; 21:7; Nah 3:19. Aggelia os related to a number of important NT words including aggello - to announce, paraggello = command; kataggello - to proclaim, euaggelion = gospel, etc. 1 John 1:5 And this is the message (aggelia) we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all. NET Note - The word aggelia occurs only twice in the NT, 1Jn 1:5 and in 1 John 3:11. It is a cognate of epaggelia which occurs much more frequently (some 52 times in the NT) including 1Jn 2:25. Aggelia is closely equivalent to euaggelion: (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1Jn 1:3–4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1Jn 1:3). Because of this the adjective “gospel” is included in the English translation (The NET Bible = "the gospel message"). Marvin

1 João 3:11

Piper: "The wording of 1Jn 3:11 is striking. It is a very close parallel (almost word for word) with I John 1:5. There the message which John's readers had heard was a doctrinal one, the theological foundation for their faith that rests in the character of God 'This is the message we have heard from him and proclaim to you, that God is light and in him is no darkness at all' (1Jn 1:5). Now in our verse today (1Jn 3:11) the message they had heard from the beginning was equally foundational, but now not in the realm of doctrine, but of ethics. 'For this is the message which you heard from the beginning, that we should love one another.' The doctrinal foundation that God is light and the moral, ethical foundation of love for one another are both at the heart of the apostolic gospel. The gospel is incomplete unless it includes both doctrine and ethics. Doctrine is of the essence of the gospel--doctrine about the character of God; about human sin; about the mediator, Jesus Christ, who is the God-man; about his life, death and resurrection to forgive the sins of his people and give them eternal life; about the need for personal response of faith to appropriate the work of Christ into one's own life. But it is equally true that the essence of the gospel includes the moral imperatives of repentance and of a new life of love lived under the Lordship of Christ and empowered by his Spirit. And any gospel you believe, any gospel you proclaim that does not include both doctrine and ethics is only half a gospel tragically incomplete, radically distorted, hopelessly deficient. Both doctrine and ethics are at the heart of the gospel because they are so inextricably linked. The character of God, who as light is wholly righteous, true and loving demands and empowers moral responses on the part of his children. Supremely these moral responses are to be ones of love. Our love for one another is demanded by the character of God but it is also empowered by the brightness of the God who is light and love, with whom there is no small print. Only when we see and believe and cherish the brightness of God will we be free to entrust ourselves and our futures into his hands. And then and only then will we be free to forget about ourselves in order to genuinely love someone else. Biblically speaking doctrine and ethics always go together. And in both cases, both in doctrine and in ethics, our need is not for something new. That's what the false teachers in John's day were trumpeting. They were the ones with the new revelations. They were the ones with the latest ideas. They were the ones who were modern, progressive "with-it". They were infatuated with newness. But according to John that isn't what we need at all. What we need, which is what his readers needed, is to go back to what we have heard from the beginning. John's command in 1Jn 2:24 applies to us in terms of ethics as well as doctrine 'Let what you heard from the beginning abide in you.'" (Love: A Matter of Life and Death) THOUGHT - Demonstrating love is our obligation—regardless of feelings, irrespective of circumstances, and despite how “unlovable” a person might be. Consider the people God has placed in your life. Is your love for them characterized by cautious restraint, or do you apply your love at full strength? (See 1, 2, & 3 John - Page 71) SHARE GOD’S LOVE - Russell Spray Text: “For this is the message that ye heard from the beginning, that we should love one another” (1 John 3:11). I. Be Reconciled. “First be reconciled to thy brother, and then come and offer thy gift” (Matt. 5:24). A. Many are unable to share God’s love because they hold resentments and fail to forgive others. B. Reconciliation with others, with restitution when necessary, brings peace with God. Then we are able to share God’s love through prayer, compassion, and effort. II. Be Responsive. “Be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2). A. Some people are concerned with selfish interests only. They refuse to share with the less fortunate. B. We must help others unselfishly. As we respond to their needs, we are sharing God’s love with them (1 Thess. 5:14). III. Be Radiant. “Rejoice in the Lord alway: and again I say, Rejoice” (Phil. 4:4). A. Some Christians dwell on the gloomy side of life. Because of their lack of joy, their testimony is ineffective. B. We share God’s love when we radiate His joy. The joy of the Lord is not only attractive; it also brings victory. (1 Cor. 15:57). IV. Be Reliable. “Rooted and built up in him, and stablished in the faith …” (Col. 2:7). A. Many Christians are undependable. Sometimes up and sometimes down, they lack stability. B. We must be trustworthy. We must be ready to go, to witness, to pray, to help, and to share God’s love effectively (1 Cor. 15:58). Allen Ross - John 15:12 “Love one another” The care and concern for one another in the body of Christ is one of those areas of Christianity that is readily acknowledged but seldom pursued. Our Lord Jesus laid down the command for His followers to love one another: “My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends” (John 15:12,13). That the kind of love Jesus had in mind is sacrificial love, a love that seeks to help others at one’s own expense, is absolutely clear from the comparison He made. His love for us cost Him His life--He willingly laid it down for us. That is the standard of love that is to be followed. The command to love one another is not a command simply to make friends with everyone, not even to like everyone (some of us are not always likeable), and certainly not merely to treat them with respect or kindness. It is a call for Christian action. This kind of love is an act of the will in which the one who loves seeks the best interests of other people even though it may be inconvenient to do so, or costly, or time consuming. We probably will not be called on to lay down our lives for others, but that is the fullest expression of this kind of love. It begins with an attitude of love for other Christians--we must look around in the congregation and realize that these are people that Christ so loved that He died for them so that they might be with Him in glory. It finds expression in action: we must resolve to go out of our way to encourage and help people in whatever way we can. It should be a regular quest to find out who needs encouragement, assistance, or care. We cannot assume that because everyone is sitting neatly in their pew on Sunday that everything is okay and our job is done. If we make this a matter of prayer, then God will bring our way opportunities to demonstrate that we love one another. One thing is very clear in the Bible, and that is what this love is not. John says, “We should love one another, no like Cain, who belonged to the evil one and murdered his brother” (1 John 3:11,12). John uses the standard of loving one another as evidence of true faith. Such love does not destroy a brother. Unfortunately, too much history of the Christian faith is spotted with people trying to destroy one another, one way or another. That is of the evil one. The mark of the Christian is love for one another. The standard for that love is the pattern of Christ’s love for us. The motivation for loving one another comes from our love for Christ, for if we love Him we will keep His commandments--and He commanded us to love one another.

1 João 3:12

Piper explains "According to Genesis 4:18, Cain murdered his brother Abel after Abel's sacrifice of the first born of his flock was accepted by God, while his own sacrifice of the fruit of the ground was not. According to Hebrews 11:4 Abel's sacrifice was acceptable to God because it was done in faith. Cain's sacrifice evidently was not. And Cain's lack of faith led to hatred for his brother which rose and rose until it finally issued forth in murder, a brutal murder. The Greek word literally means to "cut his throat" and could be translated "slaughtered" or "butchered." And for John that murder was evidence that Cain was of the evil one. Cain, sharing the nature of the devil, who, according to Jesus in John 8:44, "was a murderer from the beginning." (Love: A Matter of Life and Death) James Montgomery

1 João 3:12

Piper explains why Cain killed Abel - Not because Abel was evil, but just the reverse. According to the end of 1Jn 3:12, Cain murdered Abel "because his own deeds were evil and his brother's righteous." What was the motive for Cain's murder? Jealousy, envy. Jealousy is a common motive for hatred and for murder. In the movie Amadeus it was jealousy that moved Salieri to hate and to ultimately try to kill Mozart, jealousy over his superior musical gifts. But Cain's jealousy was not of this type. It was jealousy not over another's superior gifts, but over another's superior righteousness. It was the same jealousy that caused the Jewish leaders to crucify Jesus, the same jealousy that moved Saul of Tarsus to persecute Christians. John expresses it this way in John 3:19–20: "And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone who does evil hates the light and does not come to the light, lest his deeds should be exposed." The light of Abel's righteousness (by faith—Hebrews 11:4) and God's acceptance of him revealed the darkness and sinfulness of Cain's own heart. And that was very, very threatening to him. And unless the Spirit of God has made you a very humble person, your instinctive response in that kind of threatening situation will be like Cain's, to lash out against the one whose righteousness has revealed the bankruptcy of your own soul. That's what happened to Cain. The devil inspired jealousy within his heart; his jealousy gave rise to hatred; and his hatred issued forth in murder. And John presents Cain to us as the model of the world. The "world," that is, humanity aligned in rebellion against God, is Cain's posterity and it will continue to respond to righteousness in the same way he did. Therefore, says John in 1Jn 3:13, "Do not wonder that the world hates you." We should not be surprised if the world hates us as Christians. After all, the same devil who inspired Cain to hate and ultimately murder Abel has the world in his grip. (Love: A Matter of Life and Death) John Stott explains Cain's hatred noting that "Jealousy lay behind his hatred, not the jealousy which covets another’s greater gifts but that which resents another’s greater righteousness, the ‘envy’ which made the Jewish priests demand the death of Jesus (Ed: see Mt 27:18, Mk 15:10, cp reaction to Jesus' disciples in Acts 5:17-18, 13:45). Jealousy-hatred-murder is a natural and terrible sequence." (BORROW The Letters of John page 144) I Howard Marshall - The nature of brotherly love is illustrated negatively by the contrast with Cain who murdered his brother and positively by the example of Jesus Christ Who laid down his own life for us (1Jn 3:16). Each of these illustrations is followed by a corollary. Thus believers must not be surprised if they are hated by people like Cain, and they must avoid the feelings of hatred which are tantamount to murder. In the same way, the positive example of Christ's self-sacrifice leads to an appeal for a practical love which goes beyond feelings to costly sharing of one's possessions with the needy. In this way, the paragraph is both an appeal for love and an explanation of the nature of love by contrast with its opposite, hatred. (BORROW The Epistles of John page 188) We see a parallel passage in John 3:19-21+ which describes the contrast of the world's love of darkness and hatred of the light - And this is the judgment, that the light is come into the world (cp Jn 1:4, 8:12), and men loved the darkness rather than the light; for their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed. BUT he who practices (habitually, as the general direction of one's life) the truth comes to the light, that his deeds may be manifested as having been wrought in God. Evil (4190)(poneros from poneo = work or toil - idea is that labor is an annoyance; cp noun poneria) means evil in active opposition to good. Poneros is not only evil in its nature but is vicious evil in its influence and thus is actively harmful (murder in the case of Cain!). A related word kakos is translated evil, but kakos speaks of bad in character, whereas poneros speaks of bad in effect! PONEROS IN 1 JOHN - 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 3:12; 1 Jn. 5:18; 1 Jn. 5:19; 2 Jn. 1:11; 3 Jn. 1:10 As Cain was of the family of the devil, Abel was of the family of God as indicated by his righteous deeds. As John wrote earlier "If you know that He (Father and/or Son) is righteous, you know that everyone also who practices (present tense = as the general direction of their life) righteousness is born of Him." (1 John 2:29+) Sam Storms - Cain is said to have been "of the evil one." This was interpreted by some Jews in the first century to mean that Cain was biologically of Satan, i.e., he was the offspring of a sexual encounter between the serpent and Eve (this was supposedly the essence of the serpent's temptation of Eve in the garden). This is known as the Serpent-Seed doctrine. But surely John's point is that Cain reflected the spiritual and moral characteristics of Satan, not that he was literally his offspring. Cain "slew" Abel, literally, he slaughtered or butchered him (cf. Rev. 5:9). Why did he slay him? Jealousy, envy, resentment. The righteousness of the Christian will always appear to the world as arrogant conceit (cf. John 15:18-20+). (First John 3:10b-24) His brother's (adelphos) were righteous (dikaios) - Why were they righteous? Again let us allow Scripture to comment upon Scripture - in 1Jn 3:7+ John taught that "the one who practices righteousness is righteous." Abel's righteous deeds were the supernatural outworking of his righteous character. And how did Abel become righteous several millennia before Jesus died on the Cross to pay the penalty for our sins and pave the way for men to be declared righteous (cp Ro 1:16-17+)? Hebrews 11:4+ indicates that Abel was a man of faith and thus his righteousness was imputed (reckoned to his "spiritual account") by God on the basis of his faith, "even the righteousness of God through faith in Jesus Christ for all those who believe." (Ro 3:22+) While we do not know how much Abel understood of the substitutionary sacrifice of Jesus Christ, we know that he based his faith on the amount of "Gospel light" that had been revealed to him. There is no other way for a sinner in Adam's line (which we all are - see Ro 5:12+) to be reckoned righteous (cp Ro 4:3+, Gal 3:6)! And so the way of salvation in the Old Testament was the same as it is in the New Testament--by grace through faith in the Gospel message (which was preached in the OT - read Gal 3:8, Ge 12:3, 22:18 and compare with Ge 3:15 the so-called protoevangelium). James

1 João 3:13

Piper explains Cain's hatred was a picture of the world's hatred of believers - The devil inspired jealousy within his heart; his jealousy gave rise to hatred; and his hatred issued forth in murder. And John presents Cain to us as the model of the world. The "world," that is, humanity aligned in rebellion against God, is Cain's posterity and it will continue to respond to righteousness in the same way he did. Therefore, says John in 1 Jn 3:13, "Do not wonder that the world hates you." We should not be surprised if the world hates us as Christians. After all, the same devil who inspired Cain to hate and ultimately murder Abel has the world in his grip (1Jn 5:19, Jn 8:44). (Love: A Matter of Life and Death) Henry Mahan - Therefore, do not be amazed and surprised if the world (especially the religious world, as most men are) detest you and persecute you. Your faith in Christ condemns their self-righteousness and exposes their false hope!’ How often we have heard this claim: ‘If what you preach (meaning sovereign grace in Christ) is true, then I’m not saved!’ Yes, if what Abel believed and did is true and the only way to God, then Cain came the wrong way and was rejected. This was the cause of his hatred. (1 John 3 Commentary) Another "proof that we are Christians is that the world hates us... The world does not hate good people; the world only hates Christian people Martyn Lloyd-Jones observes that another "proof that we are Christians is that the world hates us… Neither does the world hate us because we are good. Let us be quite clear about that. The world does not hate good people; the world only hates Christian people; that is the subtle, vital distinction. If you are just a good person, the world, far from hating you, will admire you; it will cheer you. And what is true of the individual is true of the whole Church. The psychological explanation is quite simple. The world likes good people because it feels that they are a compliment to itself. So the world applauds them. But the world, we are told, hates Christians, not because they are hateful, not because they are good, not because they do good, but specifically because they are Christians, because they are of God, because they have Christ within them." (Children of God) Walking with God Day by Day: 365 Daily Devotional Selections THOUGHT - This hatred by the world begs the question - have you ever experienced the world's hatred? If not, why not? Remember that this is another proof of authenticity. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head' Matthew

1 João 3:14

Piper - What does a lifestyle of love prove? In word, life-spiritual life, eternal life, the life of God Himself. Or to be more precise, a lifestyle of love gives strong and sure evidence that we have passed out of death into life. That's John's conviction about the nature of a Christian. A Christian is one in whom a resurrection has occurred, a spiritual resurrection in union with Christ "out of death into life." In 1John 2:10+ love was the sure evidence of a Christian's abiding in the light. Here in 1 Jn 3:14, love is the surest test of having life. The contrary is also true. "He who does not love abides in death," just as he is "in darkness" according to 1 Jn 2:9+, 1Jn 2:11+. In the vocabulary of John, love, light, and life belong together as do hatred, darkness, and death. John's argument for his last assertion in 1 Jn 3:14 ("He who does not love abides in death") comes in 1Jn 3:15 (click for continuation of Piper's argument). "Anyone who hates his brother is a murderer." (Discussion continued in 1Jn 3:15). (Love: A Matter of Life and Death) W E Vine on out of death into life says "that which marks the condition of death is hatred; that which marks the condition of life is love. The change signified by the preposition ek, “out of,” is not one of place (Ed: as would be indicated by the preposition apo) but of state. To pass out of death into life is a matter of resurrection." (Collected Writings) Paul describes the "divine migration" this way "Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might (implied that we too were raised from the dead that we might) walk in newness (kainotes = a brand new quality) of life" (Ro 6:3-4+) and "when you were dead in your transgressions (Eph 2:1+) and the uncircumcision of your flesh (Eph 2:11+), He made you alive together with Him, having forgiven us all our transgressions." (Col 2:12+) John Piper - Let us sum up, then, this section on the evidence of love. Lifestyles of love and hate (and I say lifestyles because all these verbs are in the present tense, and as you remember from last week, present tense verbs in Greek denote ongoing, continual activity) are very revealing. Specifically they reveal whether one abides in death or whether he has indeed passed out of death into life. People who persistently and consistently love other people in heartfelt ways that are practical and sacrificial—all those people and only those people—can have assurance that they indeed possess the eternal life of God himself. Brothers and sisters, loving one another is not a trivial thing; it is not optional. Loving one another is critically important, eternally important. It is a matter of life and death. (Love: A Matter of Life and Death) We are not saved, by loving the brethren; but when we are saved, we will love them. --Robert Neighbour David Legge - From the beginning of 1Jn 3:14 that you can know, and that puts the lie to those who say you can't really know and be sure of your salvation. That's what this epistle is all about, and here he is repeating it again: 'Hereby we can know that we have this eternal life'. That fact is not as difficult to discern as this love in the life of some people who call themselves Christians. You can know that you have eternal life, but it's hard to know as you observe the life of people who profess Christianity whether or not they really love their brothers and sisters. John comes in here speaking of this lack of brotherly love that proves an absence of eternal life, and he says: 'If you don't love your brothers', verse 14 the second part of it, 'you're still dead', for a love for brothers is a sure sign that you've passed from death unto life. But if you don't love your brethren, you're still dead (Eph 2:1)! his is serious stuff. John is saying that where there is no love there is no life… In this same epistle in 1Jn 2:11 he's already stated that not only are we dead, but we're in the dark: 'the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." A loveless man, John is saying, is a lightless man - he can't see his way. A loveless man is not only a lightless man, but he is a lifeless man - and ultimately the only conclusion you can come to is that a man without light and a man without love is a man who is lost! Now I know, and I agree to differ with some who see this portion of Scripture outlining primarily the two natures of the Christian; but I believe that the sentiments here are too strong, because John, time after time after time, is telling us that these people who have an absence of these characteristics are proving that they do not have the life of God in them - and your old nature can never have the life of God in it. My friend, what John is saying is that if you have a lack of love towards your brothers it proves an absence of eternal life. You're still dead. (1 John - Brotherly Love) Sam Storms summarizes John's descriptions of regeneration or the new birth… The term "begotten" or "re-born" or "born of" (gennao) is found 10x (1John 2:29; 1John 3:9(2); 1John 4:7; 1John 5:1 (2x); 1John 5:4; 1John 5:18 (2x). In 1John 3:14 he uses another term which is translated "passed out of" (metabaino). When one examines these texts where the terminology of regeneration is used, one finds that John is concerned with describing the consequences or fruit of the new birth: Question: "How may I know that regeneration has occurred? How may I know if someone has been born again?" Answer: "That person will not practice sin (1John 3:9; 5:18). That person will practice righteousness (1John 2:29). That person will love the brethren (1John 4:7). That person will believe in Christ (1John 5:1). And that person will overcome the world (1John 5:4)." John's point is simply that these activities are the evidence of the new birth and hence of salvation. Their absence is the evidence that regeneration has not taken place. He makes this point, not because he wants to demonstrate the cause/effect relationship between regeneration and faith, but because he wants to provide the church with tests by which to discern between true and spurious "believers". (Sam Storms- First John 5:1-21) Because (hoti) we love (agapao - present tense - not perfection but direction) the brethren (adelphos) - Because - Always pause and ponder this term of explanation asking at least "What is the author explaining?" While the answer in many passages such as this one is straightforward, this discipline of pausing to ponder slows you down and allows the Spirit time to speak to your heart.

1 João 3:14

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Piper: "Positively: loving another person in deed and in truth is concrete, visible evidence that we are of the truth. This evidence reassures our heart before God that we do in fact know him. Negatively: when we consistently fail to love our brother or sister, any assurance that we had that we were right with God, is called into question." B. (1Jn 3:14b-15) Hating Indicates Death 1. Statement of Fact - "He who does not love abides in death." 2. Illustration to Prove the Point "Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him." Hatred’s Bitter Fruit - One of the worst cases of hatred I have ever come across is found in a will written in 1935 by a Mr. Donohoe. It says, “Unto my two daughters, Frances Marie and Denise Victoria, by reason of their unfilial attitude toward a doting father,… I leave the sum of $1.00 to each and a father’s curse. May their lives be fraught with misery, unhappiness, and poignant sorrow. May their deaths be soon and of a lingering malignant and torturous nature.” The last line of the will is so vicious I shudder to quote it. It reads, “May their souls rest in hell and suffer the torments of the condemned for eternity.” (Read the original article - Spokane Daily Chronicle) Such utter contempt didn’t develop in a day. It had to grow over a long period of time. We should never allow our minds to become fertile soil for the seeds of hatred. We would do ourselves a world of good by heeding the words of Paul, “Do not let the sun go down on your wrath” (Eph. 4:26). And James gave wise counsel when he told us to “be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God” (James 1:19-20). When angry feelings go unchecked, They’ll mushroom into hate; So don’t let time feed bitterness— Forgiveness must not wait. —Sper Hate, like acid, damages the vessel in which it is stored and the object on which it is poured. Oswald Chambers said: “The right of life is insisted on all through the Bible. As long as I do not murder anyone outright the law cannot touch me, but is there someone dependent on me to whom in the tiniest way I am not giving the right to live? Someone for whom I am cherishing an unforgiving dislike? ‘Whosoever hateth his brother is a murderer’ (1 John 3:15).” Our hearts become hard through repeated refusals to yield to God. But they can be softened by obedience. When we say “yes” to God, the result is relief and life-giving release for our families, colleagues, and friends. What’s my frame of mind today? Killer Instinct - Warren Wiersbe Read 1 John 3:11–15 Anyone who hates his brother is a murderer. 1 John 3:15 A visitor at the zoo was chatting with the keeper of the lion house. “I have a cat at home,” said the visitor, “and your lions act just like my cat. It seems a shame that you have to put those beautiful creatures behind bars.” “My friend,” the keeper laughed, “these may look like your cat, but there’s murder in their hearts. You’d better be glad the bars are there.” The only reason some people have never actually murdered anyone is because of the “bars” that have been put up: the fear of arrest and shame, the penalties of the law, and the possibility of death. But we are all going to be judged by “the law of liberty” (James 2:12 KJV). The question is not so much, “What did you do?” but “What did you want to do? What would you have done if you had been at liberty to do as you pleased?” This is why Jesus equated hatred with murder (Matt. 5:21–26) and lust with adultery (vv. 27–30). This does not mean, of course, that hatred in the heart does the same amount of damage as actual murder. Our neighbors would rather we hate them than kill them! But in God’s sight, hatred is the moral equivalent of murder. Something to Ponder - Do you have any hidden feelings of hatred? If so, what can you do about these? (See Be Real - Page 123) In Defense Of Life - Read: 1 John 3:10-23 | You shall not murder. —Exodus 20:13 The Jews clearly understood that God’s commandment not to kill refers to murder-the malicious taking of human life. It doesn’t forbid governments to use the death penalty or to wage war. This commandment deals solely with private morality. Exodus 20:13 is based on the divine truth that human life is sacred and that we must protect and preserve it. Every human being bears God’s image. Even an embryo is marked with a unique identity from the moment of conception. Life is God’s most precious gift, and only He has the right to take it. Abortion, euthanasia, and physician-assisted suicide must all be viewed in the light of God’s right to our life. Jesus brought this commandment to everyone’s doorstep when He said that to be angry at someone without cause makes us guilty of murder (Matthew 5:21-22). And John wrote, “Whoever hates his brother is a murderer” (1 John 3:15). This makes us all murderers in desperate need of God’s forgiveness and mercy. Points To Ponder What did John mean when he said that if we hate someone we are murderers? (1 John 3:15). How does this truth help us to forgive those who hurt us? Anger is just one letter short of danger. Question - What is eternal life? Answer: When the Bible speaks of eternal life, it refers to a gift of God that comes only “through Jesus Christ our Lord” (Romans 6:23). This gift is in contrast to the “death” that is the natural result of sin. The gift of eternal life comes to those who believe in Jesus Christ, who is Himself “the resurrection and the life” (John 11:25). The fact that this life is “eternal” indicates that it is perpetual life—it goes on and on and on, with no end. It is a mistake, however, to view eternal life as simply an unending progression of years. A common New Testament word for “eternal” is aiónios, which carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time. For this reason, eternal life can be thought of as something that Christians experience now. Believers don’t have to “wait” for eternal life, because it’s not something that starts when they die. Rather, eternal life begins the moment a person exercises faith in Christ. It is our current possession. John 3:36 says, “Whoever believes in the Son has eternal life.” Note that the believer “has” (present tense) this life (the verb is present tense in the Greek, too). We find similar present-tense constructions in John 5:24 and John 6:47. The focus of eternal life is not on our future, but on our current standing in Christ. The Bible inextricably links eternal life with the Person of Jesus Christ. John 17:3 is an important passage in this regard, as Jesus prays, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Here, Jesus equates “eternal life” with a knowledge of God and of the Son. There is no knowledge of God without the Son, for it is through the Son that the Father reveals Himself to the elect (John 17:6; 14:9). This life-giving knowledge of the Father and the Son is a true, personal knowledge, not just an academic awareness. There will be some on Judgment Day who had claimed to be followers of Christ but never really had a relationship with Him. To those false professors, Jesus will say, “I never knew you. Away from me, you evildoers!” (Matthew 7:23). The apostle Paul made it his goal to know the Lord, and he linked that knowledge to resurrection from the dead: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10–11). In the New Jerusalem, the apostle John sees a river flowing from “the throne of God and of the Lamb,” and “on each side of the river stood the tree of life. . . . And the leaves of the tree are for the healing of the nations” (Revelation 22:1–2). In Eden, we rebelled against God and were banished from the tree of life (Genesis 3:24). In the end, God graciously restores our access to the tree of life. This access is provided through Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29). Right now, every sinner is invited to know Christ and to receive eternal life: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17). How can you know that you have eternal life? First of all, confess your sin before our holy God. Then accept God’s provision of a Savior on your behalf. “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). Jesus Christ, the Son of God, died for your sins, and He rose again the third day. Believe this good news; trust the Lord Jesus as your Savior, and you will be saved (Acts 16:31; Romans 10:9 –10). John puts it so simply: “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 John 5:11–12). GotQuestions.org Question: Got Eternal Life? Do you know for sure that you will have eternal life in Heaven with God? Answer: The Bible presents a clear path to eternal life. First, we must recognize that we have sinned against God: "For all have sinned and fall short of the glory of God" (Romans 3:23). We have all done things that are displeasing to God, which makes us deserving of punishment. Since all our sins are ultimately against an eternal God, only an eternal punishment is sufficient. "The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord" (Romans 6:23). Click here to watch the video However, Jesus Christ, the sinless (1 Peter 2:22), eternal Son of God became a man (John 1:1,14) and died to pay our penalty. "God demonstrates His love for us in this: while we were still sinners, Christ died for us" (Romans 5:8). Jesus Christ died on the cross (John 19:31-42), taking the punishment that we deserve (2 Corinthians 5:21). Three days later He rose from the dead (1 Corinthians 15:1-4), proving His victory over sin and death. "In His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3). By faith, we must change our mindset regarding Christ - who He is, what He did, and why - for salvation (Acts 3:19). If we place our faith in Him, trusting His death on the cross to pay for our sins, we will be forgiven and receive the promise of eternal life in heaven. "For God so loved the world that He gave His one and only Son so that anyone who believes in Him will not perish but have eternal life" (John 3:16). "If you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised Him from the dead, you will be saved" (Romans 10:9). Faith alone in the finished work of Christ on the cross is the only true path to eternal life! "For it is by grace you have been saved, through faith - and this not of yourselves, it is the gift of God - not by works, so that no one can boast" (Ephesians 2:8-9). If you want to accept Jesus Christ as your Savior, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against you and deserve punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness - the gift of eternal life! Amen!" Have you made a decision for Christ because of what you have read here? If so, please click on the "I have accepted Christ today" button below. If you have any questions, please use the question form on our Bible Questions Answered page. GotQuestions.org Related Resources: How can I gain an eternal perspective on life? | GotQuestions.org Is there life after death? | GotQuestions.org What does John 3:16 mean? | GotQuestions.org What things in this world have a true eternal value? | GotQuestions.org What is the river of life? | GotQuestions.org What did Jesus mean when He promised an abundant life? | GotQuestions.org Can Christians live their best life now? | GotQuestions.org What is eternal death? | GotQuestions.org GREEK WORD STUDIES Hates (3404)(miseo) describes an intense emotional feeling, the desire to get rid of a person, even hoping he will die. Hate is the first step toward murder. John Piper says "Hatred is the wish that another person was not there; it is the refusal to recognize his rights as a person; it is the longing to hurt or ultimately even to kill him." (Following quotes from Donald Burdick in his commentary on 1 John) "Hatred is a characteristic of darkness, not of light; and it is a sign of being unregenerate....Hatred is sure evidence of a life lived in spiritual darkness....On the other hand, hatred is one of the characteristics of darkness. If love is the fulfillment of the law, hatred is the breaking of the law; if love is the attitude that does good to another whenever possible, hatred is the attitude that does harm whenever possible./// Hatred is the desire to get rid of someone, whether or not one has the nerve or the occasion to perform the act....'hates his brother is a murderer.' From this statement, it is clear that John’s concept of hatred is not that of mere disagreement with someone. Instead, it is an attitude that would harm or even destroy the person hated." (Borrow Burdick) A person who hates is no different from a murderer in his attitude. The person who hates is potentially a murderer as illustrated by Cain (1Jn 3:12, 15). The literal meaning of bearing ill will towards another person or persons is found in the majority of texts (e.g., Mt 5:43, 44; 6:24; Lk 1:71; Jn 7: 7; 17:14; Titus 3: 3; 1Jo. 2: 9 ff.; Rev. 17:16). Specifically the hatred can be directed toward God (Lk 1:71). Good hatred in Heb 1:9 (cf use of miseo in Lxx of Ps 101:3, Ps 119:104, 113, 128, 163, Ps 139:21-22). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes. The world’s hatred for the people of God is expressed in Lk 1:71; Jn 7: 7; 15:18; 17:14; 1Jo. 3:13. Mt 10:22; 24:9; Mk 13:13; Lk 21:17 describe suffering hatred for the cause of the Gospel. It is notable that except for Lk 1:71, miseo is always used by Jesus in the Gospels. MISEO 5x in 1John - 1Jn 2:9,11, 3:13,15, 4:20. Eternal (166)(aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time. Akin adds that "The adjective eternal is both qualitative and quantitative. It is a quality of life that stems from the very nature of God Himself; thus it is a present reality for the believer, not just a future hope. It is also eternal in that it is neither gained nor lost by physical death. It is eternal in its duration." Life (2222)(zoe) state of one who is possessed of vitality. Abiding (3306)(meno) remaining in him meno is in the present tense which signifies continuance. Murderer (443)(anthropoktonos form anthropos = man + kteíno = to kill) literally means a man killer or manslayer and is used only one other time in Jn 8:44 to describe Satan as "a murderer from the beginning."

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Piper - Hatred is the wish that another person was not there; it is the refusal to recognize his rights as a person; it is the longing to hurt or ultimately even to kill him. If I hate somebody, I am no different from a murderer in my attitude toward him. And with God it makes very little difference whether I actually have a chance to carry out the desires of my heart or not. People who hate are murderers according to Jesus and according to John and "you know that no murderer has eternal life abiding in him." John is not denying the possibility of repentance and forgiveness for the sin of murder. The thief on the cross is an example that that can and does happen. What John is stating is the general principle that to take life is to forfeit life and no murderer has eternal life as a present and abiding possession. (Love: A Matter of Life and Death) Ongoing failure to love or ongoing hatred which (John) believes to be the mark of those who remain in death and therefore do not have eternal life Colin Kruse - In both 1Jn 3:14 and 1Jn 3:15, when describing those who do not love and those who hate, the author uses present tense forms of the verbs, indicating that it is ongoing failure to love or ongoing hatred which he believes to be the mark of those who remain in death and therefore do not have eternal life in them. (SEE The Letters of John) H A

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Piper - John's argument for his last assertion in 1 Jn 3:14+ ("He who does not love abides in death") comes in 1Jn 3:15. "Anyone who hates his brother is a murderer." Now note the shift in terminology that takes place. In 1Jn 3:14+ John speaks about "not loving" and in 1Jn 3:15 he speaks about hating. It is very important for us to see how John, under the inspiration of the Holy Spirit, equates the two. John is very black and white. He allows for no middle ground: you either love someone or you hate them. As much as you or I might like to try, we cannot sit on the fence and say, "I don't love that person, but I don't hate him either." John won't let us say that. Not loving is hating. And hate is tantamount to murder. "Anyone who hates his brother is a murderer". In equating the hater and the murderer John is faithfully reflecting the teaching of Jesus in the Sermon on the Mount (Matthew 5:21ff+). This is no exaggeration. It shows Jesus' supreme concern for what goes on in the human heart. Hatred is the wish that another person was not there; it is the refusal to recognize his rights as a person; it is the longing to hurt or ultimately even to kill him. If I hate somebody, I am no different from a murderer in my attitude toward him. And with God it makes very little difference whether I actually have a chance to carry out the desires of my heart or not. People who hate are murderers according to Jesus and according to John and "you know that no murderer has eternal life abiding in him." John is not denying the possibility of repentance and forgiveness for the sin of murder. The thief on the cross is an example that that can and does happen. What John is stating is the general principle that to take life is to forfeit life and no murderer has eternal life as a present and abiding possession… Let us sum up, then, this section on the evidence of love. Lifestyles of love and hate (and I say lifestyles because all these verbs are in the present tense, and… present tense verbs in Greek denote ongoing, continual activity) are very revealing. Specifically they reveal whether one abides in death or whether he has indeed passed out of death into life (1 Jn 3:14+). People who persistently and consistently love other people in heartfelt ways that are practical and sacrificial—all those people and only those people—can have assurance that they indeed possess the eternal life of God Himself. Brothers and sisters, loving one another is not a trivial thing; it is not optional. Loving one another is critically important, eternally important. It is a matter of life and death. (Love: A Matter of Life and Death) The professing Christian who continues to hate as a habit pattern of life has never really been born again Jack Arnold - A person who hates another has all the potential characteristics to murder that person. Whether one does the act of murder or not, the motivation is the same. Matt. 5:21-22: “You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.” If a professing Christian is seething with hate towards another, he could commit murder. If the circumstances were right and the penalty could be avoided, he would murder if he could. All that holds him back is fear of reprisal from God or man. A murderer by act or by thought cannot have eternal life abiding in him. This does not mean that these sins cannot be forgiven, for Christ will forgive the vilest sinner, but the professing Christian who continues to hate as a habit pattern of life has never really been born again. Are there some Christians you just can’t stand and are you carrying a grudge in your heart towards them? The Apostle John says, “Check your own heart to see if you have really ever been saved at all!” Henry Mahan - John now shows what true love is. For an understanding of perfect love, he sets before us the example of Christ. He laid down his life for those whom he loved. This is the mark to which he bids us advance. Our love is approved when we transfer the love of ourselves to our brethren, forgetting ourselves and seeking the good and welfare of others. It is certain that we are far from being equal to Christ, but John recommends that we imitate him (Philippians 2:3-5; Romans 15:1-3; Romans 12:10). (1 John 3 Commentary) Adam

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Piper says "It is a matter of life and death." Here are some of examples of interpreting not having eternal life abiding in him, as an "everyone" who is not regenerate, not born again and in my survey of conservative sources this interpretation is by far the most common interpretation. Colin Kruse - The purpose of this whole verse appears to be to heighten the force of what was said in verse 14, that is, that anyone who does not love abides in death; such a person is like a murderer, and those consumed with murderous intents clearly do not have eternal life abiding in them. In both verses 14 and 15, when describing those who do not love and those who hate, the author uses present tense forms of the verbs, indicating that it is ongoing failure to love or ongoing hatred which he believes to be the mark of those who remain in death and therefore do not have eternal life in them. (See The Letters of John) David Jackman - Therefore anyone who holds on to a spirit of bitter hatred and hostility towards a brother or sister cannot possibly be at the same time indwelt by the life of the Holy Spirit of God. The life of the Eternal just is not there. Of course, a murderer may repent and find God’s free forgiveness. His sin is not unforgivable. But no-one can claim to have genuine saving faith if he destroys his brother or sister, whether physical life or reputation and character. (Borrow The message of John's letters page 100) Glenn Barker - no murderer is within the community, nor anyone who "hates his brother." He has no life of God, no rebirth, no fellowship with the faithful. (See The Expositor's Bible Commentary - Abridged Edition) W E Vine - The destroyer of physical life is set in contrast with the possessor of spiritual life. The statement is parallel to that at the end of 1 John 3:14; the murderer is "he that loveth not," and, not having eternal life, he "abideth in death." While there is forgiveness in this life for the murderer, yet, for the destiny of him who remains in his guilt, see Revelation 21:8. (Collected Writings) John Stott - John now proves his point, that lack of love is evidence of spiritual death. He is not necessarily denying the possibility of repentance and of forgiveness to a murderer (Jesus prayed that his murderers might be forgiven). He is rather stating as a general principle that to take life is to forfeit life and that no murderer has eternal life in him as a present and permanent possession. If this is so, and John accepts it as axiomatic, then clearly anyone who hates his brother does not possess eternal life either, because to hate is to be a murderer. (Borrow The Letters of John page 146) Charles Swindoll - A person who hates the brethren “abides in death” (3:14), meaning they do not truly possess eternal life by grace through faith (3:15) (ED: CLEARLY SWINDOLL [WHO IS ALSO FROM DALLAS THEOLOGICAL SEMINARY AS ARE STEDMAN, RICHISON AND CONSTABLE] FAVORS THIS INTERPRETATION IS NOT ABOUT FELLOWSHIP BUT ABOUT "SONSHIP" OR REGENERATION). This person is also a murderer because, as in the case of Cain, murder is the ultimate end of unchecked hatred (Matt. 5:21-22; 15:19). (See Insights on 1, 2 & 3 John, Jude - Page 93) Moody Bible Commentary - A lack of love for the children of God is evidence of spiritual death. Everyone who hates—whether an active display of hostility or a passive withholding of affection—is likened to a murderer who cannot have eternal life abiding in him. (Borrow The Moody Bible commentary page1980) R C H

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Piper - There is an "oughtness" to (brotherly love). This is the moral imperative of love that is at the very heart of the gospel. We ought to reflect for others the same kind of love that Jesus had for us. We ought to delight so much in doing them good that we are willing to give up our very lives for them. (Love: A Matter of Life & Death) We ought (3784)(opheilo) means we have an moral obligation or we "owe a debt" (so to speak) to do the same as He did, imitating Him, following in His steps. We who claim to be Christ's disciples or followers are obligated to love even as our Lord loved, to the point of death (for Him on a Cross, for us death to self - Mk 8:34-35+). This obligation is similar to 1Jn 2:6+ where John said "the one who says he abides in Him ought (opheilo) himself to walk in the same manner as He walked." Westcott comments that "The life which is from God and in God must be manifested after the pattern of the divine life which has been shown upon earth." Kistemaker on ought to lay down our lives - When he says ought, he imposes a moral obligation: as Jesus extends his love by giving his life, so the Christian ought to express his love for the believers by being willing to lay down his life for them. When the honor of God’s Name, the advancement of His church, and the need of His people demand that we love our brothers, we ought to show our love at all cost—even to the point of risking and losing our lives. (Epistles of John- Simon J. Kistemaker) Hiebert on obligation of believers to lay down their lives - The aorist tense, “to lay down,” denotes the supreme act of self-sacrifice to which Christian love, if necessary, should be willing to go, namely, the willingness to surrender our lives “for the brethren."… John is not seeking to stimulate a spirit of martyrdom in his readers, but he is stressing that this is the extent to which Christian love should be willing to go (John 15:12–13). John uses opheilo again in chapter 4 writing "Beloved, if God so loved us, we also ought (opheilo) to love one another." In his Third Epistle John describes another way of loving the brethren writing "Therefore we ought (opheilo) to support such men (traveling teachers), that we may be fellow workers with the truth." (3John 1:8) What a great truth of Jesus' maxim that it is more blessed to given than to receive (Acts 20:35), for here we see that those who demonstrate love to the traveling brethren become partners with them in their work of proclaiming the Gospel! And one day they will share in their reward in glory! Amazing love indeed! John Piper on we ought - There is an "oughtness" to it. This is the moral imperative of love that is at the very heart of the gospel. We ought to reflect for others the same kind of love that Jesus had for us. We ought to delight so much in doing them good that we are willing to give up our very lives for them. But as you know, not many of us will have the opportunity to die for one another. But what we all have constantly are opportunities to demonstrate Christlike love in lesser, more nitty-gritty ways—like sharing our possessions with those in need. (Love: A Matter of Life and Death) While Cain's selfish love led him to slay his brother, the believer's selfless love compels him to sacrifice for his brother! Christ has given to us, so now we are to give to others. The lost world will never believe John 3:16 if Christians don’t obey 1 John 3:16 David

1 João 3:16

1 João 3:17

Piper - Two conditions are given in 1Jn 3:17, which place a Christian under an inescapable obligation to help his brother in need, to be a Good Samaritan. They are, first, having "the world's goods." The word translated "goods" is the Greek word, "bios," the same word John used in 1 John 2:16+ to refer to "the pride of life (bios)" which is of the world (kosmos). The word refers to the resources needed for life in this world. And according to John these resources, this "bios," can either be a source of pride or a vehicle of love. The second condition referred to in 1Jn 3:17 is that of seeing your brother in need (either with your own eyes or with the eyes of others—such as missionaries, the media, etc.). John's point is that if both conditions are met, if you behold a need in your brother's life and if you have resources to meet that need, you cannot stand idly by. If you do, if you "close your heart against [your brother]," if you have no pity in your heart for him, if you take no action to meet his need, the conclusion is obvious. God's love isn't in you. God's love to you cannot be bottled up, contained. It will inevitably flow out of you. And therefore John can assert that if there is no outflow, it is evidence that there has been no inflow. 1Jn 3:17 brings Christian love down to the nitty-gritty of everyday life, does it not? It means sharing your material resources with those in need, be it spiritual or physical need. And even those of you who are on the most limited income have something to share. Perhaps with individuals directly, or through the church, or through agencies such as CES or other mission agencies. But the point is clear. How can we say that we are willing to lay down our lives for our brothers if we are unwilling to part with our money for their sake? How can we say that we are willing to lay down our lives for our brothers if we are unwilling to part with our money for their sake? 1Jn 3:17 means sharing your time with others in need. Many times that's what a person needs far more than he needs money. It takes time to be a friend; it takes time to talk, to listen, to relieve loneliness. And for many of us it is harder to part with our time than with our money. That's where the heart of the battle is for me. My guess is that's where the heart of the battle is for many of you as well. But if you or I close our hearts with respect to time towards a brother or sister in need, how can God's love be in us? 1 Jn 3:17 can also mean sharing spiritual resources with a person in need through a word of encouragement or exhortation from the Bible and through consistent intercessory prayer. And in many cases the sacrifice demanded is greatest at this point. The spiritual battles are very real and very intense, the spiritual energy required is staggering, but the rewards are rich and the glory abounding to the name of God is very, very great. All of this is love. And a consistent lifestyle of heartfelt love that is practical, sacrificial is what God expects of his children. And this lifestyle of love is what God empowers in each of his children through his Spirit. Loving one another is not unimportant for us as Christians. It is indeed a matter of life and death. Our lives loving one another with Christlike love will be lives of joy as we experience the truth of Jesus' words that it is more blessed to give than to receive (Acts 20:35). They will be lives of assurance as we find solid evidence that God has indeed by His grace brought us out of death into life (1Jn 3:14). They will be lives of enriching the lives of others. And they will be lives that bring great glory to God, for they will cause others to see our good works and give glory to our Father in heaven (Mt 5:16). And so, brothers and sisters, I close in the same way John closes this section—with a word of exhortation: "Little children, let us not love in word or speech but in deed and in truth." (Love: A Matter of Life and Death) The one who possesses God’s love demonstrates that love to others. -- Daniel Akin David Allen - Fellow Christians in need should arouse our compassion and pity to the point that we act to help. If we don’t do so, John asks a pertinent rhetorical question: “how does God’s love abide in him?” (See 1–3 John: Fellowship in God's Family) I Howard Marshall adds that "Christian love is love which gives to those in need, and so long as we have, while our brothers have little or nothing, and we do nothing to help them, we are lacking in the love which is essential evidence that we are truly children of God.” (Borrow The Epistles of John page 194) Harris on the love of God - The difficulty in this phrase lies in its ambiguity –(tou qeou, “of God”) can be understood as either objective genitive (meaning “our love for God”) or as subjective genitive (meaning “God’s love for us”). Here a subjective genitive, indicating God’s love for us – the love which comes from God – appears more likely because of the parallelism with “eternal life” in 1 John 3:15, which also comes from God. Thus the author is not saying that the person who does not love his brother cannot love God either (although this may be true enough), but rather that the person who does not love his brother shows by this failure to love that he does not have any of the love which comes from God ‘residing’ in him. Once again, conduct is the clue to paternity, or as Malatesta observed, “Christian love implies Christian faith.” (Exegetical Commentary on 1 John 3:11-24) W E Vine agrees with Harris explaining that "by “the love of God” is primarily intended God’s love to us, for He is the source of love; yet this is intended to meet with a response on our part, so that His love becomes manifested in our actions." (Collected Writings) Colin Kruse - It is difficult to know how to construe ‘the love of God’ in this verse. It could mean’ love for God’. If so, it would be in line with what the author says later: ‘If anyone says, “I love God,” yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen’ (1Jn 4:20). There it is emphasized that love for God and love for fellow believers go hand in hand. Alternatively it could mean the ‘love that comes from God’, and the verse would then say that love coming from God is not found in a person who shows no pity to those in need. While it is difficult to say which shade of meaning the author intended here, both represent genuine aspects of the author’s understanding of the love of God. In Johannine terms the love which comes from God both creates believers’ love for fellow believers (1 john 4:19) and expresses itself in love for them (1 john 4:20). (See The Letters of John) Daniel Akin offers the best summary of the love of God - John’s rhetorical question, “How can the love of God be in him?” challenges his readers to evaluate this pitiless response. The genitive case “of God” (tou theou) has been interpreted in three different ways: (1) as a subject genitive, referring to God as the author of this love (God’s love); (2) as an objective genitive, speaking of God as the one being loved (love for God); and (3) as a descriptive genitive, a God-like love. In addressing this issue, Hiebert suggests, “Whatever the intended meaning, in the operation of true Christian love, both the subjective and objective aspects of the ‘love of God’ are involved.” The one who possesses God’s love demonstrates that love to others. (1, 2, 3 John - Page 161) And as Marshall declares: “Christian love is love which gives to those in need, and so long as we have, while our brothers have little or nothing, and we do nothing to help them, we are lacking in the love which is essential evidence that we are truly children of God.” (Borrow 1, 2, 3 John-page 194) “Faith gives Christ to me; love flowing from faith gives me to my neighbor.” --Jamieson John

1 João 3:17

Piper - Verse 17 brings Christian love down to earth in a hurry, and it places Christian love squarely in the midst of everyday life. (Love: A Matter of Life and Death) William

1 João 3:17

Piper - Not many of us will have the opportunity to die for one another. But what we all have constantly are opportunities to demonstrate Christlike love in lesser, more nitty-gritty ways—like sharing our possessions with those in need. 1Jn 3:17 brings Christian love down to earth in a hurry, and it places Christian love squarely in the midst of everyday life. "If any one has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him?" Two conditions are given in 1Jn 3:17, which place a Christian under an inescapable obligation to help his brother in need, to be a Good Samaritan. (1) They are, first, having "the world's goods." The word translated "goods" is the Greek word, "bios," the same word John used in 1 John 2:16 to refer to "the pride of life (bios)" which is of the world. The word refers to the resources needed for life in this world. And according to John these resources, this "bios," can either be a source of pride or a vehicle of love. (2) The second condition referred to in 1 Jn 3:17 is that of seeing your brother in need (either with your own eyes or with the eyes of others—such as missionaries, the media, etc.). John's point is that if both conditions are met, if you behold a need in your brother's life and if you have resources to meet that need, you cannot stand idly by. If you do, if you "close your heart against [your brother]," if you have no pity in your heart for him, if you take no action to meet his need, the conclusion is obvious. God's love isn't in you. God's love to you cannot be bottled up, contained. It will inevitably flow out of you. And therefore John can assert that if there is no outflow, it is evidence that there has been no inflow. Verse 17 brings Christian love down to the nitty-gritty of everyday life, does it not? It means sharing your material resources with those in need, be it spiritual or physical need. And even those of you who are on the most limited income have something to share. Perhaps with individuals directly, or through the church, or through agencies such as CES or other mission agencies. But the point is clear. How can we say that we are willing to lay down our lives for our brothers if we are unwilling to part with our money for their sake? 1Jn 3:17 means sharing your time with others in need. Many times that's what a person needs far more than he needs money. It takes time to be a friend; it takes time to talk, to listen, to relieve loneliness. And for many of us it is harder to part with our time than with our money. That's where the heart of the battle is for me. My guess is that's where the heart of the battle is for many of you as well. But if you or I close our hearts with respect to time towards a brother or sister in need, how can God's love be in us? 1Jn 3:17 can also mean sharing spiritual resources with a person in need through a word of encouragement or exhortation from the Bible and through consistent intercessory prayer. And in many cases the sacrifice demanded is greatest at this point. The spiritual battles are very real and very intense, the spiritual energy required is staggering, but the rewards are rich and the glory abounding to the name of God is very, very great. All of this is love. And a consistent lifestyle of heartfelt love that is practical, sacrificial is what God expects of his children. And this lifestyle of love is what God empowers in each of his children through his Spirit. Loving one another is not unimportant for us as Christians. It is indeed a matter of life and death. Our lives loving one another with Christlike love will be lives of joy as we experience the truth of Jesus' words that it is more blessed to give than to receive. They will be lives of assurance as we find solid evidence that God has indeed by his grace brought us out of death into life. They will be lives of enriching the lives of others. And they will be lives that bring great glory to God, for they will cause others to see our good works and give glory to our Father in heaven (Mt 5:16). And so, brothers and sisters, I close in the same way John closes this section—with a word of exhortation: "Little children, let us not love in word or speech but in deed and in truth." (Love: A Matter of Life and Death) Charles Ryrie in Balancing the Christian life (borrow page 84) on money with loving our brethren - The apostle John links money and the love of God: “But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him?” (1 John 3:17). This verse is preceded by one which says we ought to lay down our lives for the brethren in order to give the ultimate proof of love. But, of course, most Christians will never have the opportunity to do this even if they would seize it if it came. How, then, can the believer in ordinary circumstances show that he loves his brother and thus God? The answer is simple: by giving money and goods to his brother. If he fails to do this, then he shows not only that he does not love his brother but also that he does not love God. There is scarcely anyone who cannot give; therefore, all can show by this means the measure of their love for God. Giving of money and things is a manifestation and responsibility of a truly spiritual life. How, then, do we properly discharge this responsibility? Without apology the New Testament places a great deal of emphasis on the subject of giving. There are commands, practical suggestions, warnings, examples, and exhortations concerning this important ministry. Everywhere in the Bible miserliness, greed, and avarice are denounced; and generosity, hospitality, and charity are extolled. Money is not a carnal or worldly subject to be avoided or spoken of only after “more important” matters have been considered. The same word that is used for our fellowship with the Lord is also used in relation to the fellowship of collecting money (2Cor. 8:4). This clearly underlines the spiritual character of giving. Furthermore, giving is a spiritual gift (Rom. 12:8) which is available to all believers to have and to use. And it is a gift which all Christians can exercise regardless of their financial status. There is always a tendency when we read the Bible passages that speak of money or rich people to apply them to someone else. We invariably look at the person in the next higher income bracket and transfer the teaching of such passages to him. We too easily forget that there is someone in the next lower income range who is looking at us and applying the teaching to us! Each of us is a rich person to someone else; therefore, these teachings apply to all of us. What should be one’s guide in grace giving? Undoubtedly, the New Testament passage which sets forth most concisely the basic principles of giving is 1 Corinthians 16:2: “On the first day of every week let each one of you put aside and save, as he may prosper, that no collections be made when I come.” In this single verse are laid down four principles of giving. Balancing the Christian life (borrow page 84)

1 João 3:18

1 João 3:19

Piper adds that "Insight or understanding is the product of intensive, headache-producing meditation on two or three verses and how they fit together. This kind of reflection and rumination is provoked by asking questions of the text. And you cannot do it if you hurry. Therefore, we must resist the deceptive urge to carve notches in our bibliographic gun. Take two hours to ask ten questions of Galatians 2:20+ and you will gain one hundred times the insight you would have attained by reading thirty pages of the New Testament or any other book. Slow down. Query. Ponder. Chew.... (John Dewey rightly said) "People only truly think when they are confronted with a problem. Without some kind of dilemma to stimulate thought, behavior becomes habitual rather than thoughtful.” “Asking questions is the key to understanding.” --Jonathan Edwards That said, below are the 5W/H questions for each verse in this chapter (click page to enlarge). This is not neatly typed but is handwritten and was used for leading a class discussion on this chapter, so you are welcome to use it in this "as is" condition... 1 John 3:19 We will know by this that we are of the truth, and will assure our heart before Him: Greek - Kai en touto gnosometha (1PFMI) hoti ek tes aletheias esmen (1PPAI) kai emprosthen autou peisomen (1PFAI) ten kardian hemon . KJV 1 John 3:19 And hereby we know that we are of the truth, and shall assure our hearts before him. BGT 1 John 3:19 [Καὶ] ἐν τούτῳ γνωσόμεθα ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὴν καρδίαν ἡμῶν, NET 1 John 3:19 And by this we will know that we are of the truth and will convince our conscience in his presence, CSB 1 John 3:19 This is how we will know we belong to the truth and will convince our conscience in His presence, ESV 1 John 3:19 By this we shall know that we are of the truth and reassure our heart before him; NIV 1 John 3:19 This then is how we know that we belong to the truth, and how we set our hearts at rest in his presence NLT 1 John 3:19 Our actions will show that we belong to the truth, so we will be confident when we stand before God. NRS 1 John 3:19 And by this we will know that we are from the truth and will reassure our hearts before him NJB 1 John 3:19 This will be the proof that we belong to the truth, and it will convince us in his presence, NAB 1 John 3:19 (Now) this is how we shall know that we belong to the truth and reassure our hearts before him YLT 1 John 3:19 and in this we know that of the truth we are, and before Him we shall assure our hearts, MIT 1 John 3:19 By doing this we shall know we have descended from truth, and before him we will assure our heart, GWN 1 John 3:19 This is how we will know that we belong to the truth and how we will be reassured in his presence. BBE 1 John 3:19 In this way we may be certain that we are true, and may give our heart comfort before him, RSV 1 John 3:19 By this we shall know that we are of the truth, and reassure our hearts before him NKJ 1 John 3:19 And by this we know that we are of the truth, and shall assure our hearts before Him. ASV 1 John 3:19 Hereby shall we know that we are of the truth, and shall assure our heart before him: Wuest on 1Jn 3:19-20 - The sense of the whole passage is therefore, “In this we shall know experientially that out of the truth we are, and in His presence shall tranquilize our heart in whatever our heart condemns us, because God is greater than our hearts and knows all things.” (Eerdmans Publishing - used by permission) By this - 1Jn 3:14 1:8 John 13:35 18:37 Will: 1Jn 3:21 Isa 32:17 Heb 6:10,11 10:22 assure: Gr. persuade, Ro 4:21 8:38 2Ti 1:12 Heb 11:13 1 John 3 Resources - Multiple Sermons and Commentaries. Related Passages: Philippians 1:6+ For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 2 Timothy 1:12+ For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. 1 John 3:14-18+ We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 15 Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. 16 We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. 17 But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? 18 Little children, let us not love with word or with tongue, but in deed and truth. BLESSED ASSURANCE Charles Swindoll prefaces 1Jn 3:19-24 with these words - Right now, you may be wondering where you stand. None of us lives perfectly like Christ. None of us exhibits continual self-sacrificial love for our brothers and sisters in Christ. All of us have moments when we mistreat the brethren by our actions—neglecting them in time of need, lashing out at them with our words, failing to minister to them as fellow members of the body. We may not be shedding blood like Cain did to Abel, but we frequently find ourselves failing to love the brethren as Christ loved us.John knows that all of us are in this predicament, in which we know the good we ought to do but we just fail to do it. This is why he includes the important words of encouragement in these verses. Genuine believers who waffle between Cain and Christ need to remember that they’re not made righteous by their works, but by faith in the name of the Son of God. (See Insights on 1, 2 & 3 John, Jude - Page 94) We will know (ginosko - present tense) by this that (hoti) we are of (ex or ek - out of) the truth (aletheia - see note below), and will assure (peitho - future tense) our heart (kardia - see note below) before (emprosthen) Him - John gives a promise, a promise we partake of by partaking in the aforementioned practice of love with deeds, not just with words. By this (first phrase in the Greek text for emphasis) is a phrase which should prompt you to pause and ponder asking at least "By what?" There are always basically two choices, that the author is referring to forward or backward. There are commentaries which favor by this as referring to the preceding text (the approach I favor) while others favor reference to the text that follows. What is interesting is that those in the latter camp like Kruse make the statement that although by this points forward “it does so in a way that carries forward the preceding discussion." So even this second interpretation is not ready to completely discount the preceding section. Now are you really confused? I like the simple explanation of the Pulpit Commentary which writes that by this "refers to what precedes; and the thought is similar to that in 1 John 3:14. By sincere and active love we shall come to know that we are children of the truth." "Little children, let us not love in word or speech but in deed and in truth. By this we shall know that we are of the truth." In short, it is by loving one another in deed and in truth that we can reassure our hearts before God. It is the mind’s knowledge by which the heart’s doubts may be silenced. -- John Stott We will know (ginosko) means that we (John includes himself in using "we") will come to find out, learn or realize by experience. What experience? The experience described in the preceding passages, summed up in their demonstration of authentic love for the brethren (" let us not love with word or with tongue, but in deed and truth" = 1Jn 3:18). In fact this love for the brethren has been John's major focus in 1Jn 3:11-18 beginning with the words "we should love one another" (1Jn 3:11) We show our love by our actions! Do any of us accomplish this lofty Christ-like ideal to perfection? No answer needed is there? We can be sure we are of the truth if we practice agape love toward others, even if it is imperfect and intermittent. And thankfully God has enabled us to display this Christ-like love (laying down life for others love) because He has poured out the love of God "within our hearts through the Holy Spirit who was given to us." (Ro 5:5) We can't! He never said we could! But He can! And He always said He would! This selfless love is not "let go and let God" but "let go" of my self-reliance, my self-effort to produce supernatural love and fling myself in desperate dependence on the Spirit of grace Who indwells me and desire a "greater grace" to be manifest in and through me as He produces supernatural love through me, His willing vessel (and conduit so to speak). As Jesus said in Jn 15:5 "apart from Me, you can do (absolutely) nothing" including displaying My supernatural love to those who are often unlovely! Beloved, it is only when we come to the end of ourselves, that we come to the beginning of God! His ability! Our availability! His will be done! My willingness to do His will! It is a beautiful balance. Remember that God has "granted you everything necessary for life and godliness!" There is no exception clause to that "everything!" "Nothing in my hand I bring, simply to the cross I cling!" "Here's my heart Lord, take and seal it, seal it for Thy courts above!" KNOW IS A KEY WORD IN FIRST JOHN - 1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:5; 1 Jn. 2:11; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:18; 1 Jn. 2:20; 1 Jn. 2:21; 1 Jn. 2:29; 1 Jn. 3:1; 1 Jn. 3:2; 1 Jn. 3:5; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 3:16; 1 Jn. 3:19; 1 Jn. 3:24; 1 Jn. 4:2; 1 Jn. 4:6; 1 Jn. 4:8; 1 Jn. 4:13; 1 Jn. 4:16; 1 Jn. 5:2; 1 Jn. 5:13; 1 Jn. 5:15; 1 Jn. 5:18; 1 Jn. 5:19; 1 Jn. 5:20; NET Note on BY THIS - By this refers to the righteous deeds mentioned at the end of 1Jn 3:18, the expressions of love. It is by doing these deeds that believers assure themselves that they belong to the truth, because the outward action reflects the inward reality of their relationship with God. Put another way, ‘conduct is the clue to paternity.’ David Allen - The topic of this paragraph is confidence. Notice John’s use of words like “know,” “reassure,” and “confidence.” Confidence is based on the fact that we have believed in Jesus and are thus in the family of God and that, as obedient children in the family, we love others in the family. Since we are in the family and since we love others in the family, we can come to our Father with our prayer requests with confident assurance that he will hear us. (See 1–3 John: Fellowship in God's Family) Glenn Barker helps understand the context - John began this section (2:29–4:6) by addressing the question How may we be confident and unashamed at Christ’s coming? (cf. 2:28). The answer expressed in the phrases “continue in Jesus” and “doing what is right” (2:29; 3:7, 10) is tested by our love for our brothers. Now the author addresses the question of assurance—i.e., confidence before God. (See The Expositor's Bible Commentary - Abridged Edition) Bruce Barton adds that "John explained in this context that the basis for their assurance is the good works that they do. Believers can have their hearts at rest in God’s presence by reminding themselves that God’s love has been active in their lives as they have helped others. The one who loves in truth (3:18) knows that his or her behavior has its source in truth and has confidence before God (3:21). If believers are demonstrating love by their actions, they will not constantly be wondering whether God will accept them—they “know” it and they can “rest” in that fact." (1, 2, & 3 John - Page 77) There are some difficulties in interpretation of 1Jn 3:19-20, some of which are grammatical (which will not be discussed in detail) and more importantly others which are major interpretative issues. To summarize, some excellent expositors (John Calvin, Charles Simeon, Martyn Lloyd-Jones) "interpret these verses as a warning to those who do not conscientiously apply John’s admonition about love. They understand these verses to be aimed at those who love only with word or tongue, not in deed and truth (1Jn 3:18). So they say that if anyone is condemned by his conscience, how much more will he be condemned by God, Who knows all things. They do not see these as verses of comfort to disturbed hearts, but rather as verses to disturb comfortable hearts." (Steven Cole) Most conservative expositors see these passages as intended by John to give his readers assurance that they were genuinely saved and that is the interpretative approach my comments will take. I like Hiebert's introductory comments on 1Jn 3:19-24 - The practice of Christian love also has a beneficial impact on the one who loves. In these verses John sets forth different aspects of the assurance that will arise in the heart of the believer from his practice of love; it is the fruit of the Spirit. The practice of love will produce inner assurance of being in the truth (1Jn 3:19–20), give confidence that prayer will be answered (1Jn 3:21–22), and assure the believer of his intimate union with Christ (1Jn 3:23–24). John MacArthur introduces this section - In contrast to the erroneous views of Arminianism and Free Grace, which either make assurance impossible to keep or provide the wrong criteria for sustaining it, John wrote this epistle so that those “who believe in the name of the Son of God, … may know that [they] have eternal life” (1Jn 5:13). He wanted his readers to be certain of their salvation, possessing an assurance that was both legitimate and lasting. With that in mind, John concisely offers five familiar attitudes in 1Jn 3:19–24 that true believers will consistently manifest in their lives. By examining themselves (cf. 2Cor. 13:5), they can know for certain that they are saved, because their lives will be characterized by: gratitude for God’s grace, boldness in prayer, submission to God’s commands, faith in Jesus Christ, and appreciation for the indwelling Holy Spirit. (Read his longer discussion dealing with the erroneous views in his sermon entitled Holy Affections) John Stott - It is within the general context of the letter’s teaching on assurance that this paragraph (1Jn 3:19-20) about the condemning heart must be read. However firmly grounded the Christian’s assurance is, his heart may sometimes need reassurance....Love is the final objective test of our Christian profession, for true love, in the sense of self-sacrifice, is not natural to human beings in their fallen state. Its existence in anyone is evidence of new birth and of the indwelling Spirit (3:24; 4:12–13), and it shows itself ‘with actions’. (Borrow The Letters of John page 148) Sam Storms - Although this is a digression of sorts, it is vitally connected with the preceding argument. Till now John has not only sought to expose the false "professor" of faith but also to confirm and assure the genuine "possessor" of life. However, Christians, being human and thus prone to sin, experience doubt regarding their relationship with God. John here addresses this reality and how it affects our prayer lives.

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