Chiastic Structure

Once the enemies of God (Col. 1:21) and strangers from the covenant(s) (Eph. 2:12) all those in Christ (see "Union with Christ" below) are now children of God. See "My children - 3 John 1:4" below. All who receive Christ enjoy the wonder of being God's children (John 1:12).

God "lavished" his love upon his true Church for whom Christ died (Eph. 5:25), portraying the power and the extent of his love. He elected (loved before time, Eph. 1:4; Rev. 13:8; 17:8; cf. John 17:24; 1 Pet. 1:20) his Church in Christ (John 15:13), inwardly calling (John 6:44, 65), regenerating (John 3), and by grace freely giving them the gifts of faith (Eph. 2:8-10) and repentance (2 Tim. 2:24-26). He justified (Rom. 8:33) and adopted (Eph. 1:5), sanctified (1 Cor. 1:30) and is sanctifying (1 John 3:2-3) them and on the last day will glorify them (Rom 8:29-30). Christ came in the fullness of time (Gal. 4:4) to lavish upon his seed (Gen. 3:15; Gal. 3:29) his great love (John 15:13). What a GREAT salvation (Heb. 2:3); one not deserved (Rom. 5:8) but given in mercy (John 1:13; Rom. 9:16; 2 Tim. 1:9). See WLC 74; WSC 34.

children of God. See WLC 74; WSC 34. Having begun this section with the intimate address, dear children or little children (2:28), John describes the love the Father gives lavishly to his children. See notes on 4:7-8, where John identifies God as the source and definition of true, mature love. Because the world is estranged from God, it opposes God's family.

Because of God's greatly lavished love (1 John 3:1), believers are God's children (an absolute and established fact - chai esmen), and they shall be glorified like Christ when he returns (Rom. 8:29-30). But while believers wait for that day, they must purify themselves from sin's defilement. John has already emphasized that, since Christ is righteous, Christians must practice righteousness if they do not want to be ashamed at his coming (1 John 2:28-29). No true Christian desires to be ashamed as the Holy Spirt works in them both to will and act according to God's good purpose. (Phil 2:13). Calvin explains:

The meaning is that though we do not have Christ present before our eyes now, if we hope in him, our hope must excite and stimulate us to follow purity, for it leads us straight to Christ, whom we know to be a perfect pattern of purity.

Similarly, since he is pure, and when we see him we will be like him in his purity, so we must purify ourselves (cf. 2 Cor. 7:1; Jas. 4:8; 1 Pet. 1:22). Lenski asserts:

And everyone having this hope (set) on him continues to purify himself even as that One is pure. There is no exception. He who stops purifying himself has dropped this hope from his heart. The present tense is important. If this were perfectionism, an aorist would be required: "did purify himself." We have a plain mark by which to judge ourselves. To claim that we are God's children, who have been born of him, to claim the hope of heaven and glory and yet to stop self-purification is to be lying (1 John 1:6).

It can be seen that this theme is very similar to the earlier connection between God as light and believers living in the light (1 John 1:5-22). The promise of Christ's appearing fills believers with confidence, not with apprehension (1 Thess. 4:13-18), because God works in them both to will and do of his good pleasure (Phil. 1:6; 2:13). See WCF 9.5; 18.3; WLC 86, 90; WSC 38; HC 57; CD 5.VIII.

Lange strings together a multitude of quotes concerning the Christian life this side of glory. He writes:

Vital questions and answers for the guidance of life. 1. Who is for thee? God in His eternal love. 2. Who is against thee? The world in its short-sightedness. 3. Whence? From God. 4. Whither? To God's glory. 5. How? In the work of sanctification.

AUGUSTINE: - The whole life of a Christian is a holy longing. What we long for, we do not yet see; but by longing thou art enlarging thyself so that when it is visible, thou mayest be filled therewith. - It is God alone who purifies us; but He does not purify thee, thyself unwilling; thou purifiest thyself, but not of thyself, but of Him [de Illo] who comes to dwell in thee.

STARKE: - Dost thou bear here the image of the devil and thinkest to become like Christ there? O, folly! O, deceit! Without the renovation of the divine Image none can attain to the glory of God. - Without purification hope of the future glory is impossible. The hope of the impure is daring, impudence and insolence. . . . Believers purify not only one thing or another, but themselves, wholly, body and soul. The main work lies within and in the soul. - O, the shameful abuse of the Gospel! to be ever appealing to Christ and His merits, and yet never to follow His example!

EBRARD: - Our future glory is not an object of curiosity, not an object for inquisitiveness to be exercised about. - Not to purify oneself is tantamount to saying to God: "I do not want the jewel which thou holdest up before my eyes as the most precious jewel and promisest one day to give me: to be freed from sin I do not esteem a jewel."

See "Sanctification: When Will I Stop Sinning?" and "The Perseverance and Preservation of Believers: Can I Lose My Salvation?" below.

we shall be like him… purifies himself. See WCF 9.5; 18.3; WLC 86, 90; WSC 38; HC 57; CD 5.VIII. The aim of Christian discipleship is Christlikeness. The process of sanctification is bound by two events, the new birth which brings people into God's family, and Christ's return, which brings the influence of the devil and sin to an end. The word purify (hagnizo¯) occurs only seven times in the NT, often in the context of ceremonial purification (see notes on Jn. 11:55; Acts 21:24, 26; 24:18). Like James and Peter (see notes on Jas. 4:8; 1 Pet. 1:22), John is concerned here with moral development through righteous action, motivated by love for God. This text also implies one of Paul's major points, that Christians will share in Christ's glory, because of his righteousness (see notes on Rom. 8:17-19; Phil. 3:21; Col. 3:4). Like other NT authors, John's understanding of moral purity and transformation is rooted in the presence and glory of God among his people, and their right relation with him (see notes on Exod. 34:29-35). The appearance, even expectation of God's presence motivates love and holiness in God's people.

According to Akin, "Not only does the child of God live a life marked by righteousness (1 John 2:29) and purity (1 John 3:3), but he abstains from a life characterized by the practice of sin." Compare 1 John 3:10.

The moral principles of God's law still apply to believers (Rom. 6:1-2) even though they are no longer condemned by the law (Rom. 8:1). The basic contrast between light and darkness and between the children of God and those who are of the world is now explained as a contrast between those who obey God's law and those who break it. See "The Law of God: What Is God's Law?," "The Three Uses of the Law: What Good Is the Law?," "Legalism and Antinomianism: Why do I have to obey God's law?," and "Christian Liberty: How Free Am I?" below. See WCF 6.6; WLC 24, 152; WSC 14.

sin is lawlessness. See WCF 6.6; WLC 24, 152; WSC 14. The word lawless is used in Matthew to talk about false prophets and others who are against God's kingdom in the last days (see notes on Matt. 7:23; 13:41; 23:28; 24:21). According to Paul, the law exposes sin (see notes on Rom 7:7). John defines sin as lawlessness, that is, living with disregard for God's will. After the same pattern set by Adam and Eve in the garden, sin is defying God's command in order to define good and evil in one's own terms, to become a law unto one's self

Christ came to "take away" (to lift up, to bear, or to remove) the believer's individual sins (cf. John 1:29). This was accomplished at Calvary (Col 2:13-15). Jesus took away the curse of sin, but he also removed its mastery over the lives of believers (Rom. 6:6-7). As a result, believers may now live lives that are pleasing to God. See "The Gospel: What Is Salvation and How Do I Get It?" below.

Believers are the noble children of God. In our nobility there is ability (Gal. 4:5-6; Eph. 1:5; 1 Pet. 2:9; Rev. 1:6).

Jesus is sinless. See "The Sinlessness of Jesus: Did Jesus Have to Be Without Sin?" and "Could Jesus sin?" below.

take away sins. See notes on Rom. 6:6-7 and 1 Jn 2:2. This is atonement language. The purpose of Jesus' life, death and resurrection was to remove sins and restore life, that is, to set it right (see note on Jn. 1:29).

There are many attempted solutions to this passage. There is not one of them that does not have arguments against it. Here are some different views:

1. Some translate "Keeps on sinning . . . continues to sin" as literally "sins . . . sins." This rendering (cf. 1 John 3:9) suggests that John had in mind the usual or characteristic behavior of an individual. According to this view, John acknowledged, but did not excuse, the possibility of sin.

2. John's form of expression may simply indicate what Christians should not do sin (e.g., good citizens do not break traffic laws). The significance of this interpretation for Christian living is not much different from the first interpretation.

3. John simply had in mind the specific sin of apostasy (mentioned in 1 John 2:19 and possibly alluded to in 1 John 5:16-18). If so, John meant that a true believer will not totally abandon his or her faith. See "Is it Possible not to Sin?" and "Deliberately keep on sinning - Hebrews 10:26" below.

1 John 3:6-9 (KJV) Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 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.

1 John 5:16-18 (KJV) If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death. 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 3:9 (cf. 1 John 5:18) is a debated passage. Some understand this passage in the absolute sense - that a Christian will never sin (sinless perfection). However, this cannot be the case as earlier John says Christians do sin: "My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father - Jesus Christ, the Righteous One" (1 John 2:1; cf. 1 John 1:5-2:2). Others interpret the text saying that John is simply saying Christians will not continue in habitual sin (see the NIV, etc.). However, while Christians should not entertain any type of sin, including habitual sin, this interpretation does not effectively deal with the decisiveness of John's statements; "doeth not commit sin . . . He cannot sin." So what is John saying?

In "Definitive Sanctification" (Calvin Theological Journal, 1967 - see below), John Murray views this verse in its fuller context of the rest of John's own letter. He sees a relationship between 1 John 3:6-9 and 1 John 5:16-18. He says:

We may now turn to the apostle John. The incisiveness and decisiveness of John's first epistle appear at no point more striking than where he, in terms peculiar to John himself, deals with the subject of our present interest. We think particularly of 1 John 3:6-9 in which the antithesis is most pronounced and might readily be interpreted as teaching sinless perfection. There are, however, several considerations which show that sinless perfection is not John's meaning.

1. If John's intent was to inculcate sinless perfection, then this passage would prove too much. In that event every regenerate person would be sinlessly perfect and only sinlessly perfect persons would be regenerate. The terms are that "every one who is begotten of God does not do sin . . . and he cannot sin because he is begotten of God" (1 John 3:9). On John's own teaching sinless perfection is not the indispensable accompaniment of regeneration. In 1 John 2:1, John makes allowance for the incidence of sin in those whom he addresses as "little children" and directs us to the provision for this eventuality: "If any one sin we have an advocate with the Father, Jesus Christ, the righteous." Again, it is difficult, to say the least, to interpret the words, "The blood of Jesus his Son cleanseth us from all sin" (1 John 1:7), as not reflecting on the continuously cleansing efficacy of the blood of Christ. If there is provision for sin in the believer, then regeneration does not insure sinless perfection.

2. John says expressly: "If we say that we have no sin we deceive ourselves and the truth is not in us" (1 John 1:8). If John in this case were thinking of past sin only, we should wonder why he uses the present tense. For on the assumption of sinless perfection there would be no present sin, and the use of the present tense would be misleading and constitute for his readers something of a contradiction to what on the premises would be one of the leading theses of the epistle.

3. John insists that "it hath not yet been manifested what we shall be" (1 John 3:2). This is defined for us in the same verse as likeness to the Father, a conformity such as will be achieved when the children of God will see him as he is. Anything short of that conformity is not sinless perfection. But this is precisely the shortcoming John affirms - "It hath not yet been manifested." This confirmity is the hope entertained and, because it is that hoped for, the outcome for the believer is self-purification after the pattern of the Father's purity. "Every one who has this hope in him [i.e., the Father] purifieth himself even as he is pure" (1 John 3:3). Self-purification implies impurity that needs to be cleansed.

4. John implies that sin may be committed by a believing brother: "If any one see his brother sin a sin not unto death, he will ask, and he will give him life for those who sin not unto death" (1 John 5:16). This is incontestably a reference to sin committed by a believer.

Sinless perfection cannot, for these reasons, be the import of John 3:6-9; 1 John 5:18. What then does the decisive language of John mean? The usage of our Lord as reported by John in his Gospel provides us with an index to John's intent in the first epistle.

In answer to the disciple's question concerning the man born blind: "Who did sin, this man or his parents that he was born blind?" Jesus said: "Neither hath this man sinned nor his parents, but that the works of God might be made manifest in him" (John 9:2, 3). Jesus could not mean that the son and his parents were sinlessly perfect and had never sinned. The thought is simply that the blindness was not due to some specific sin for which the blindness had been inflicted as a punishment, the assumption underlying the disciples' question.

In the sequel to the foregoing incident Jesus said to certain of the Pharisees: "If ye were blind, ye should not have sin; but now ye say we see; your sin remaineth" (John 9:41). Again, sinless perfection cannot be in view in Jesus' statement, "Ye should have no sin." Jesus is thinking of the particular sin characteristic of the Pharisees, that of self-complacency and self-infatuation. From that sin they would he free if they were humble enough to acknowledge their blindness.

Finally in John's Gospel, Jesus is reported to have said: "If I had not come and spoken unto them, they had not had sin. But now they have no cloak for their sin" (John 15:22). Obviously, Jesus is speaking of the great sin of rejecting him and his Father (cf. John 3:19).

Thus, in each instance, though the terms are absolute, some specific sin is in view, and the same principle must apply to the language of John with which we are concerned. Furthermore, in this epistle John himself gives us examples of the differentiation in terms of which we are to interpret his teaching. Whatever may be the sin unto death as distinguished from the sin not unto death (1 John 5:16, 17), there is undoubtedly radical differentiation in respect of character and consequence. It is the latter a believer is contemplated as committing but not the former. Since, according to 1 John 3:6-9; 1 John 5:18, the regenerate do not commit sin, it is surely justifiable to conclude that the sin he does not commit is the sin unto death.

In 1 John 4:2, 3 the apostle propounds the test of Christian faith. It is the confession that Jesus Christ is come in the flesh. John's antithetic incisiveness appears here again. "Every spirit that confesseth Jesus Christ come in the flesh is of God, and every spirit that confesseth not Jesus is not of God." The force of 1 John 4:3 is that every one that does not confess Jesus, in the identity defined in 1 John 4:2, does not confess Jesus at all. We must infer that the sin a regenerate person does not commit is the denial of Jesus as come in the flesh or indeed the failure to confess Jesus Christ as come in the flesh. Speaking positively, everyone begotten of God believes and confesses that Jesus as come in the flesh is the Christ (cf. 1 John 5:1). This is the faith that overcomes the world, and this victory is the mark of every regenerate person (cf. 1 John 5:4). The upshot of these propositions is simply that the believer confesses Jesus as come in the flesh, believes that this Jesus is the Christ and that he is the Son of God, and cannot apostatize from this faith. The believer is the one who has secured the victory over the world, is immune to the dominion of the evil one, and is no longer characterized by that which is of the world, "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:16). It is, therefore, in these terms that we are to interpret the sin that the person begotten of God does not commit and cannot commit.

John's language and patterns of thought differ from those of Paul, but the doctrine is to the same effect that for every believer in Jesus as the Christ and as the Son of God there is the decisive and irreversible breach with the world and with its defilement and power. And on the positive side, the characterization is no less significant of the radical differentiation from the realm of the wicked one. The person begotten of God does righteousness, loves and knows God, loves those who are begotten of God, and keeps the commandments of God (1 John 2:3-6, 29; 4:7, 20, 21; 5:2, 3).

When we read, 1 John 3 in context, we see it contrasts "one who is of the devil" (1 John 3:8) and "one who is born of God" (1 John 3:9). Though both sin, the Christian's sin (1 Kings 8:46; 2 Chron. 6:36; Rom. 7:14-25; Gal. 5:17; 1 John 1:8-9, et. al.), will not and cannot be the "sin unto death," (1 John 5:16-17; cf. 1 John 2:19) for "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" (1 John 3:9; 5:18; cf. Rom. 8:35-39). This helps us to understand the definitive nature of John's statements; "doeth not commit sin.... He cannot sin," in 1 John 3:9. As can be seen, this understanding is strengthened when we look again at 1 John 5:18. Why can one see his brother committing sin and still pray for him? Because it is sin that does not lead to death. Why? Because he is born again and cannot so utterly and fully fall into any sin which would disqualify him from eternal life (Rom. 8:35-39). Perseverance of the saints is a biblical doctrine. Eternal security is a reality. Elsewhere IIIM states:

Christians are predestined not just to initial salvation but to eternal salvation (Acts 13:47-48; Rom. 8:28-30; 9:18-24; Eph. 1:3-14; 1 Thess. 5:9-10).

Christ's death secured salvation for those for whom he died (Heb. 9:11-15).

Justification (being declared righteous and forgiven by God) cannot be lost or revoked (Rom. 5:8-10,15-19; 8:1-4,9-11,29-30; Heb. 9:11-12).

The saved/elect are given to Christ as a permanent possession (John 6:35-40; 10:25-29).

The saved/elect are kept secure in Christ by God (John 6:35-40; 10:25-29; Rom. 8:28-39; 1 Cor. 1:4-9; 2 Cor. 4:13-14; Eph. 1:13-14; 4:30; Phil. 1:6; 3:20-21; Col. 3:3-4; 1 Thess. 5:23-24; 1 Pet. 1:3-5; 1 John 2:19; 5:4; Jude 1,24-25).

Eternal life begins at conversion, and, by definition, may never end (John 3:14-16,36; 4:14; 5:24; 6:35-40,44-58; 10:25-29; 17:1-3; 20:31; Rom. 6:22-23; 1 Tim. 6:12; Heb. 9:15; 1 John 5:11-13,20).

God is sovereign in salvation, his will must be accomplished, and he wills the perseverance of the saints (Job 42:1-2; Isa. 14:24,27; 46:8-11; Matt. 18:12-14; John 6:35-40).

Moreover, because of one's salvation (God's seed remaineth .... because he is born of God), there will be evidence (1 John 5:13) of eternal life manifesting itself: (1) through the Holy Spirit (1 John 3:24; 4:13); (2) through a continuous confession of Christ (1John 4:2-3); (3) through loving one another (1John 4:7); (4) through living in loyalty (not perfectionism) to God's commands (1 John 5:1-5).

So, though a Christian is not sinless, he will sin less. But there remains a necessary space (sin_less) between "sin" and "less" until our glorification - and that is space for repentance (1 John 1:9).

will keep on sinning… does righteousness. John has written that Christians will not become sinless in this life (1:10), and everyone needs to be cleansed from their sins (1:7-9; 2:1-2). Furthermore, John tells his readers in this chapter to purify themselves in expectation of Jesus' arrival (3:3). Grammatical and theological issues are intertwined in verse 6. How should John's readers understand the use of the present tense? Since John Wesley, some evangelicals in the holiness tradition have read this section and other passages in John's letter (see notes on 4:12-18) as describing a level of "Christian perfection" or "entire sanctification," that is experienced after "a second baptism" with the Holy Spirit. Though Wesley opposed the idea of "sinless perfection," he taught that Christians could mature to the point of not committing "conscious sin." But, the use of the present tense here is more proverbial. John is making a general observation about the people of God, they are not characterized by sin. That is, they are known for their good character

Because believers have been "born again" (John 3:1-8) and are "new creations" (2 Cor. 5:17) they desire to express their gratitude to God and do that which is right (1 John 2:29). Moreover, because the Holy Spirit resides in the believer he has been enabled to desire (Phil. 2:13) and to show by his conduct that he is one of God's children (1 John 3:10). See "The Holy Spirit: Do All Believers Have the Holy Spirit?" below.

This is a desire and ability that is not truly exhibited by the unbeliever (Rom. 8:5-8; 1 Cor. 2:14; see "Hostile to God - Romans 8:7" below). This desire is part of the new creation (2 Cor 5:17). Believers should recognize their position before God: in Christ they are righteous, as they have Christ's righteousness.

Compare 1 John 3:8 to Genesis 3:15. Satan lied from the beginning (Gen. 3). This is part and parcel of his fallen nature. As he did in the Garden, he comes but to "steal and kill and destroy" (John 10:10). Satan's destructive work used the righteous law of God as a tool to hold sinners captive under the fear of death and condemnation. By suffering the penalty due to elect sinners under that law, Christ undid Satan's work at its foundation (Col. 2:15; Heb. 2:14-15). See BC 13; HC 123.

<3089>to destroy the devil's works. See BC 13; HC 123. The devil's activities are designed to incite rebellion against the one, true King and to destroy his people. According to John, the devil is characterized by two particular activities to such an extent that he is called a liar and a murderer (see notes on Jn. 8:44). Jesus came to destroy the works of the devil. His ministry consistently liberated the demonized; his atoning death removed sins (see notes on 2:2; 3:5; 4:10); and his resurrection reestablished a righteous standing and direction for God's people

Children of God will behave in a manner that is similar to their Father's nature. Because he has a new nature (2 Cor 5:17), the one who is "born of God" (John 3:1-8) will not continue in sin (this does not mean they are sinless; 1 John 1:8-10). It is important to note here that one is not saved by his work(s ); but he has been saved unto this work (Eph. 2:8-10). The perfect participle gegennemenos, or "who is born," implies not only a single past act of spiritual new birth, but also the ongoing effects of being born of God. If one is rooted, he will bear certain fruit.

So, John identified the way of confidently distinguishing between the children of God and those of the devil. His language alluded both to the distinction of Genesis 3:15, where Eve's descendants are contrasted with the descendants of the serpent, and to Jesus' declaration that the Pharisees' father was the devil (John 8:44). In the sense of life habits and direction in life, children of God do what is right.

Believers are doers of the word and not hearers only (Jas. 1:22). As in numerous expressions in this letter, John's chief concern was to show that righteous living is demonstrated by our love for other Christians. While the saint's fruit will not be perfect this side of glory, they nonetheless bear fruit, albeit small, medium, and large, and at times bruised, pitted, and scarred (1 John 1:9). See WCF 17.1; 17.2; 18.4; WLC 24, 75, 79, 81; CD 5.III.

continue to sin. See WCF 17.1-2; 18.4; WLC 75, 79, 81; CD 5.III. This is John's second of ten references to being born of God (2:29; 3:9; 4:8; 5:1, 4, 18). What characterizes the children of God? They practice righteousness (2:29), instead of sinfulness (3:9; 5:18). They love each other (4:7), confess that Jesus is the Messiah (5:1), and they overcome the world's rebellious, unjust system (5:18). They are enabled to live this way through God's gifts of a new birth, eternal life; the anointing of the Holy Spirit and the abiding presence of Christ in his word (see notes on Jn. 1:11-12; 3:3, 5-8; 7:38; 15:4-5).

children… revealed. See WLC 24. See notes on Gen. 3:15; Jn. 8:44. John says neither God's children nor the devil's children can conceal their identity. They are known by their deeds (see notes on Mk. 4:22; Lk. 8:17; Acts 4:16; 1 Cor. 3:13; 11:19; Gal. 5:19). According to John, the practices of love and righteousness characterize God's people.