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This passage can be seen in two parts: The Father’s
love for us (vv. 1-3), and the Father’s image
in us (vv. 4-9). Having mentioned being "born
of Him" (2:29), John’s thought is triggered
by some astonishing implications of our new life in
Christ and begins with an outburst of amazement!
The Father's Love for Us (vss. 1-3)
Verse 1
John’s enthusiastic appeal to his readers is
lost in most translations. It could read "Behold!
How abundant and lavish is God’s love for us!"
(cf., John the Baptist’s amazement in Jn. 1:29).
The force of the entire verse is upon God as our loving
Father. Moreover, we are God’s children, not
in name only, but in reality!
The world (= humanity in opposition to God) does
not recognize us as God’s children because our
character is given by our Parent. "Like Father,
like son." Therefore, if the Parent is rejected,
so too will His children be (cf., Jn. 15:18-19). This
comment strengthens our assurance as God’s children.
After all, we're not merely orphaned simply because
we do not belong to the world; we belong to God. The
hatred of the world is inadvertantly a sign of God’s
love for us.
To Consider: Although our status as God’s
children is a privileged one, it should never be
an occasion for pride. Rather, it should be result
in the humble, gracious character of our Lord formed
in us (cf., Lk. 6:36; Phil. 2:5-8; 2 Pt. 1:4; Tit.
2:11-12).
Verse 2
John reiterates to stress our present status and to
set up a glimpse of our future reality.
The exact nature of our glorified state is not clearly
defined. Other passages about our future heavenly
existence are equally opaque (see, 1 Cor. 2:9; 13:12-13;
15:38).
Note: Our future hope is not deification, but glorification.
John did not mean we would be completely identical
to Jesus. Being "like" someone isn’t
the same as "being" someone. We will share
in Christ’s glory.
To Consider: The sequence of events are clear
from v. 2: Christ appears, we see Him as He really
is, we shall be like Him. Just as a mirror reflects
our image, the effect of seeing Jesus in all His
glory will be our final transformation into His
likeness (see also, Rom. 8:17-18, 29; 2 Cor. 3:18; Phil. 3:21; Col. 3:4).
Verse 3
To underscore the importance of personal purity, John
suddenly shifts from first person plural to third
person singular. Such a vision of Christ cannot be
detached from practical implications. John insists
that our future hope must impact our present walk!
Like John, other biblical figures understood the
importance of maintaining a forward focus (Heb. 12:1-3;
Rom. 5:3-5; Phil. 3:12-14). If our daily lives were
governed more by the anxious expectation of Jesus'
return, there would be far less depression and therapy
and far more hope-filled believers who delight in
their identity as God's children.
Meanwhile, John reminds us of the presence and power
of sin in our lives and returns to the purpose of
Christ’s first coming: To remove sin and destroy
Satan’s work.
The Father's Image in Us (vss. 4-9)
Verse 4
In this passage John is speaking about the "rule,"
not the "exception." He is targeting a pattern
set in life, a habitual lifestyle dominated by sin,
not occasional sinful behavior.
John’s readers were being tempted by some who
maintained sin is just a matter of the body; it does
not affect their status before God. John urges that
sin not only affects believers’ relationship
with God, but a lifestyle characterized by sin cannot
be true of a genuine believer. Lawlessness is not
merely the result from sin but the very essence of
it.
Verse 5
This is not a casual glance at the cross. It is a
firm resolve that relies upon the sufficiency and
finality of Christ’s person and work. How? By
His sinless sacrifice (see, Jn. 8:46; 2 Cor. 5:21;
Heb. 4;15; 7:26, 1 Pt. 1:19; 2:21-22; 3:18). Christ's
perfect, righteous life as a human is God’s consummate
opposition to sin.
Verse 6
The first half of this verse is the logical consequence
of what was previously stated, namely, since Jesus
is eternally sinless, and since He appeared to take
away sins, then we who go on living in Him will not
go on sinning.
The second half of v. 6 is the obvious counterfactual
truth. This is not to say there is no sin in a believer’s
life (1:8; 2:1). John’s intent is that one who’s
life is repeatedly dominated by sin indicates that
person is not a believer, just as one who continually
abides in Christ is a believer. Sin for the believer
is an occasional diversion. Sin for the unbeliever
is the predominating influence.
Verse 7
John commands us not to be deceived, which presupposes
that we are responsible for knowing and adhering to
our faith. The deceit is not only doctrinal, but ethical.
A truly born-again person is one who not only believes
rightly, but behaves righteously (Mt. 7:16). Biblically,
acting rightly presupposes right character. We do
not become righteous by practicing righteousness.
We practice righteousness because we already are righteous
(see 2 Cor. 5:21).
Verse 8
The ultimate origin of sin and evil is the Devil.
Note: The Devil has been sinning from the beginning,
indicating that it’s his very nature to sin.
Likewise, it’s the nature of the unregenerate
to practice what they are. Sinners practice sin; saints
practice righteousness. Continually resisting God
shows family resemblance to Satan (Jn. 8:44).
Christ is our Conqueror over sin and Satan! The New
Testament is clear that Christ is victorious over
evil (Jn. 12:31; Lk. 10:18; Rom. 6:10; Rev. 12:9-11).
Verse 9
Therefore, sin, as an enslaving principle, cannot
be present in God’s newborn children (Rom. 6:1-18).
Because "God's seed" remains in true believers,
the Father's image is the predominate influence in
those who are born of God.
Two important truths arise that must be reflected
upon:
- Believers will not habitually sin because
we have a new nature and those who share in God’s
nature share His opposition to sin. (Note: "Seed"
is often used as a euphemism to describe the father’s
nature imparted to the child.)
- Since it is ontologically impossible to revert
back to our old sinful nature (see especially Rom.
11:29; Phil. 1:6; 2 Pt. 2:21-22), believers cannot
habitually sin. Therefore, those who openly live
a life opposed to God are likely not genuine believers.
Alternatively, those who gradually and certainly
live righteously and lovingly are truly born from
above.
Summary
Our Father’s love for us and His image in us
should strengthen our resolve to withstand the world’s
hatred and live righteous lives that bear the imprint
of His perfect, victorious Son.
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John 3:10-24
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