1 John 3
The astounding truth that believers are called children of God sets the foundation for Christian identity and eschatological hope: when he appears, we will be like him because we will see him as he is, transforming vision into conformity. Everyone who abides in him does not practice sin habitually or characteristically; the one who practices sin belongs to the devil and perpetuates his works, while Christ appeared to take away sins and to end the reign of sin. Love one another forms the fundamental ethic, contrasted with Cain who belonged to the evil one and murdered his brother Abel, demonstrating that hatred marks the lover of death rather than the lover of light. Believers have passed from death to life through loving the brothers, a movement from spiritual death to spiritual vitality marked by love that demonstrates allegiance to Christ; anyone who does not love remains in death. The expression of love demonstrates the transition from spiritual death to spiritual life, making love the verifiable mark of belonging to Christ. Love must express itself in deed and truth rather than in word and tongue alone; genuine love cannot be merely verbal but must manifest in concrete action on behalf of those in need.
1 John 3:5
You know that he appeared in order to take away sins, and in him there is no sin — the appearance (phaneroō) of Christ had as its purpose (hina) the removal (airo) of sins. The sinlessness (hamartia) of Christ is absolute; he is the sole exception to human fallenness. Christ's unblemished nature qualifies him for the redemptive role.
1 John 3:6
No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him — the abiding (menō) in Christ and habitual sinning (hamartanō) are incompatible. The present tense (keeps on) indicates continuous practice rather than momentary failure. Neither vision (horaō) nor knowledge (ginōskō) of Christ characterizes the sinner.
1 John 3:1
See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason the world does not know us is that it did not know him — the verb see (ide) invites contemplation of God's love made visible in adoption. The children status (tekna theos) is reality, not aspiration. The world's failure to recognize believers mirrors its failure to recognize Christ.
1 John 3:2
Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we will be like him, because we will see him as he is — the present reality (nun esmen) of sonship coexists with future revelation (tan phanerothē). Likeness (homoios) to Christ results from vision (horaō) of him as he is. The eschatological hope transforms present existence.
1 John 3:3
And everyone who thus has this hope in him purifies himself as he is pure — the hope (elpis) in Christ's appearing produces moral purification (hagnizō). The reflexive voice (purifies himself) indicates that eschatological hope motivates personal sanctification. Purity (hagnos) patterns human morality after Christ's moral perfection.