The Father's Love, Our Holy Calling: A Study in 1 John 3

I. The Father’s Lavish Love (1 John 3:1-3)

READ: 1 John 3:1-3

1 John 3:1–3 KJV 1900

1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.

Astonishing Adoption (v. 1): "Behold what manner of love the Father has bestowed on us, that we should be called children of God!"

Insight: John’s use of "Behold" is a call to pay attention to the staggering truth of our adoption into God's family. The phrase "what manner of love" carries the sense of awe and wonder at the foreign nature of God’s love—this is a love that is out of this world. God’s love is not earned but bestowed freely upon us, bringing us into His family.

Commentary Quote: "The very idea that we should be called ‘children of God’ is beyond human comprehension. It’s as if John can scarcely find words to express the wonder of it. The greatness of God's love is seen in His desire to bring sinners into His own family." — J.I. Packer, Knowing God

Biblical Teaching: This echoes other Scriptures that speak to our adoption into God's family, such as Romans 8:15, where Paul says, "You received the Spirit of adoption by whom we cry out, 'Abba, Father.'" Our relationship with God is intimate and relational, not distant or formal.

Assured Identity (v. 2): "Now we are children of God, but what we will be has not yet been made known."

Insight: John emphasizes the certainty of our current identity as God’s children. However, he introduces an element of mystery: while we are already God’s children, our full transformation is yet to be revealed. There’s a "now and not yet" dynamic in the Christian life. We are already adopted, but we are not yet fully what we will be in glory.

Commentary Quote: "Though we are now children of God, we are like royalty in disguise—our true nature will only be revealed at Christ’s return. Until then, we live with the glorious expectation of what is to come." — Charles Spurgeon

Biblical Teaching: Philippians 3:20-21 complements this by saying that our citizenship is in heaven and that Christ "will transform our lowly body to be like His glorious body." We are being prepared for something far greater than we can see or imagine.

Anticipated Transformation (v. 3): "Everyone who has this hope purifies himself, just as He is pure."

Insight: The hope of being fully transformed into the likeness of Christ compels believers to pursue purity in their lives. This hope is not passive; it is active. Just as Christ is pure, so too should His followers strive to live in holiness and purity. The process of sanctification—becoming more like Christ—begins now, and it is fueled by the hope of future glorification.

Commentary Quote: "Christian hope is not a vague wish but a confident expectation that motivates a holy life. To know that we will one day be like Christ is to make us want to be as much like Him as possible now." — John Stott, The Letters of John

Biblical Teaching: 1 Peter 1:15-16 calls believers to be holy as God is holy, and this call to purity is directly linked to our future hope in Christ. As we anticipate seeing Him face to face, we are motivated to pursue purity in preparation for that day.

Discussion Questions:

What does it mean to be called a child of God?

How does this shape your daily life?

How does the promise of future glorification motivate you to pursue holiness today?

II. The Futility of Fallen Sin (1 John 3:4-10)

READ: 1 John 3:4-10

1 John 3:4–10 KJV 1900

4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 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. 9 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. 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

Perverse Rebellion (v. 4): "Sin is lawlessness."

Insight: John defines sin as "lawlessness," indicating that sin is more than just a moral failing—it is outright rebellion against God’s divine law and order. This lawlessness reflects a heart posture that rejects God’s authority and seeks independence from Him. The seriousness of sin lies in its defiance of God's will and design for humanity.

Commentary Quote: "The essence of sin is not just an action but a rebellion of the heart against God’s rule. It is the assertion of self over submission to the Creator. Sin turns order into chaos, obedience into rebellion, and law into lawlessness." — John MacArthur, 1 John Commentary

Biblical Teaching: This understanding of sin aligns with passages like Romans 8:7, which says, "The mind governed by the flesh is hostile to God; it does not submit to God's law, nor can it do so." Sin is not just an external problem but an internal rebellion against God's law.

Powerful Redemption (v. 5): "He was manifested to take away our sins."

Insight: Jesus' incarnation and sacrificial death were purposeful—to "take away our sins." This phrase speaks to both the guilt of sin and the power of sin in our lives. Christ not only forgives sins but also breaks sin’s dominion over us. His redemptive work makes it possible for believers to live free from the bondage of sin.

Commentary Quote: "The appearing of Christ was not merely to show us the way, but to take away the penalty and power of sin itself. He bore our guilt on the cross so that sin would no longer reign over us." — John Stott, The Epistles of John

Biblical Teaching: John the Baptist proclaimed the purpose of Jesus’ coming in John 1:29: "Behold, the Lamb of God who takes away the sin of the world!" Christ’s mission was to remove sin from both the individual believer and the broader scope of humanity.

Persistent Righteousness (v. 7-9): "Whoever is born of God does not practice sin."

Insight: John makes a stark distinction between those who practice righteousness and those who practice sin. Those born of God, having been redeemed and regenerated, do not continue in habitual sin. The presence of the Holy Spirit within them empowers believers to live righteously. While believers are not sinless, they do not live in continuous, unrepentant sin.

Commentary Quote: "The new birth creates a new nature. When a person is truly born of God, they take on a new disposition that makes habitual sin incompatible with their new life. Righteousness becomes the pattern, not sin." — Charles Spurgeon

Biblical Teaching: This truth is reinforced in 2 Corinthians 5:17: "If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new." A new nature means a new way of living, marked by righteousness.

1 John 3:7-9 and the related passage 1 John 3:9, which states, "Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God," seem to present a strong claim about sinlessness in the life of a believer. However, the language John uses here can appear to contradict other parts of 1 John, particularly 1 John 1:8: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." To understand how these passages correspond, differ, and reconcile, we need to explore the meaning behind John's words in light of the whole context of the letter. 1. Correspondence: Both 1 John 3:7-9 and 1 John 1:8-10 emphasize a transformed life and the seriousness of sin in a believer's life. Here are the points of correspondence:

Victory Over Sin: John's overall message is that believers, through being born of God, have victory over sin. Sin is incompatible with the new nature received from God.

Sin as a Lifestyle: In 1 John 3:7-9, the apostle focuses on habitual sin or continual, unrepentant sin as incompatible with the Christian life. The use of the Greek present tense here implies a practice of sin rather than isolated acts of sin. John says that a child of God will not persist in an ongoing, deliberate lifestyle of sin.

Transformation by the New Birth: Both passages teach that those who are born of God are fundamentally changed. In 1 John 3:9, the reason believers "cannot sin" is because of God's "seed" (likely referring to the Holy Spirit or the divine nature) remaining in them, empowering them to live a righteous life.

2. Apparent Contradiction: There seems to be tension between the teaching in 1 John 3:9 ("he cannot sin") and 1 John 1:8 ("If we say we have no sin, we deceive ourselves").

"Cannot Sin" in 1 John 3:9 sounds like an absolute statement, suggesting that true believers will never sin at all.

"We have sin" in 1 John 1:8 acknowledges the ongoing reality of sin in every believer’s life, indicating that even the redeemed still struggle with sin.

3. Reconciliation: John is not suggesting that believers become absolutely sinless once they are saved. Instead, the distinction lies in the nature of sinning: 1 John 1:8 acknowledges the inherent sinfulness of human nature. All believers are still prone to sin and need to continually confess (1 John 1:9).1 John 3:9 deals with the habitual practice of sin. When John says the believer "cannot sin," he is speaking about persistent, willful, and ongoing sin that characterizes a life opposed to God. The believer, due to God's seed, cannot continue living in sin as they did before conversion. The indwelling presence of God’s Spirit leads to conviction, repentance, and transformation over time.

Theological Explanation: Tense of the Greek Verbs: The Greek verb for "sin" in 1 John 3:9 is in the present tense, suggesting a continuous, habitual action. John is not saying that Christians never commit individual acts of sin but that they do not live in a persistent pattern of sin.

New Nature vs. Old Nature: Believers have been given a new nature through the Holy Spirit, which cannot harmonize with ongoing, deliberate sin. While they may still sin, their lives are not marked by continual sinfulness without repentance.

Sin’s Power Broken: The believer’s relationship with sin has fundamentally changed. Before Christ, sin dominated their life. After regeneration, sin is no longer their master (Romans 6:14), though they may still stumble (Romans 7:15-25).

How They Fit Together: 1 John 1:8-10 encourages believers to continually confess their sins, recognizing that sin still exists in their lives but assuring them of God's faithfulness to forgive.1 John 3:7-9 reminds believers that as children of God, they are not to live in habitual sin. The new nature given by God empowers them to resist sin, and God's seed in them creates an ongoing process of sanctification.In summary, 1 John 1:8 warns against self-deception regarding sin, while 1 John 3:7-9 provides assurance that, while believers will sin, they are no longer slaves to sin. The tension is reconciled by recognizing that John is addressing two different aspects: the reality of occasional sin and the rejection of a lifestyle of habitual sin. You said:

Regenerate this with the Wesleyan doctrine of regeneration and entire sanctification arguments

ChatGPT said:

Here’s a regeneration of the explanation with Wesleyan theological insights regarding regeneration and entire sanctification: 1. Correspondence: Both 1 John 3:7-9 and 1 John 1:8-10 align with Wesleyan theology, which emphasizes a transformed life and the serious view of sin. From a Wesleyan-Arminian perspective: Victory Over Sin: The believer’s victory over sin is possible because of regeneration, which happens when a person is born again and receives new life in Christ. This new birth initiates a journey of growth in grace. Wesley emphasized that regeneration delivers a person from the penalty of sin and breaks its power over them, enabling them to live differently.Sin as a Lifestyle: John is not suggesting that believers never stumble or sin after their conversion. Rather, in 1 John 3:7-9, he highlights that those born of God do not live in a persistent, unrepentant lifestyle of sin. This is consistent with Wesley’s teaching that, although sin may remain in believers after regeneration, it no longer reigns. Christians who are regenerated are on a path of progressive sanctification, where sin’s hold over their lives is weakened.Transformation through the New Birth: Regeneration (the new birth) is the work of God’s grace, but Wesley also stressed that this grace leads to holiness. The "seed" that John speaks of in 1 John 3:9 corresponds to the work of the Holy Spirit, regenerating the believer and making them more like Christ, empowering them to resist sin.2. Apparent Contradiction: In Wesleyan theology, 1 John 3:9 ("he cannot sin, because he has been born of God") could be misunderstood as promoting a doctrine of sinless perfection after conversion. Yet, 1 John 1:8 says, "If we say we have no sin, we deceive ourselves." Here’s how Wesleyan theology reconciles this tension: "Cannot Sin" in 1 John 3:9 is understood not as absolute sinlessness, but as the believer's victory over the dominion of sin. Regeneration through new birth breaks the power of sin, but believers are still capable of committing isolated acts of sin."We have sin" in 1 John 1:8 acknowledges that, while believers have been forgiven and freed from sin’s penalty, the presence of sin still exists in them. Wesley taught that believers are not entirely sanctified at the moment of regeneration but must go through a process of progressive sanctification where the remnants of sin in their hearts are gradually purified.3. Reconciliation through Entire Sanctification: Wesley’s doctrine of entire sanctification resolves the tension between these two passages. He taught that after the new birth, believers are progressively sanctified by the Holy Spirit, growing in holiness and being conformed to Christ. However, Wesley also believed in the possibility of entire sanctification or Christian perfection: Sin’s Power Broken through Regeneration: In 1 John 3:9, John speaks of the regenerated believer who, because of God’s seed (the Holy Spirit) within them, cannot continue in a habitual lifestyle of sin. This aligns with Wesley’s teaching that regeneration transforms the believer’s nature, breaking sin’s power and enabling the believer to live a holy life.Perfection in Love: Wesley did not teach that entire sanctification meant absolute sinlessness in the sense of never committing any wrong act again. Instead, he argued for Christian perfection in love—a heart purified from sin’s root, filled with love for God and neighbor. Even after entire sanctification, believers may still commit mistakes or sins of ignorance, but they no longer sin willfully or knowingly.Living Without Willful Sin: Wesleyan theology interprets 1 John 3:9 as reflecting the ideal of entire sanctification: a state where believers live without willful, deliberate sin. This is not instantaneously achieved after regeneration but is the result of a deep work of grace. The believer who is entirely sanctified loves God with all their heart and refrains from deliberate sin, but they still need ongoing grace to maintain this purity of heart.Theological Explanation: Tense of the Greek Verbs and the Process of Sanctification: In 1 John 3:9, the present tense of the verb for "sin" (hamartanein) suggests an ongoing, habitual action. Wesleyan theology uses this to explain that after regeneration, while believers may still commit individual sins, they no longer live in habitual, unrepentant sin. Sanctification is progressive, and through the work of the Holy Spirit, believers are increasingly freed from the practice of sin.Regeneration vs. Entire Sanctification: In regeneration, believers are freed from the penalty of sin, but in entire sanctification, they are cleansed from the root of sin. 1 John 1:8 refers to the presence of sin that remains in believers after the new birth, while 1 John 3:9 points to the ultimate goal of sanctification: victory over sin’s power and the purification of the heart.Perfect Love and Victory over Sin: Wesley taught that entire sanctification brings the believer to a place of perfect love—where sin no longer has control over them. This fits with 1 John 3:9 and 1 John 3:7, where John says that those who are born of God live in righteousness. The seed of God in them results in a life that reflects Christ’s purity.How They Fit Together: 1 John 1:8-10 acknowledges that believers still contend with sin, especially in the early stages of their Christian journey. The call to confess sins indicates that believers are not instantly freed from all sin when they are born again, but they should always rely on Christ's atoning work.1 John 3:7-9 highlights the transformed life of believers who are born of God, empowered by the Holy Spirit to live without habitual, deliberate sin. The Wesleyan understanding of entire sanctification teaches that through God’s grace, believers can reach a point where they no longer willfully sin and are perfected in love, yet they still remain reliant on God’s grace for their growth and perseverance.Conclusion: In Wesleyan theology, 1 John 3:7-9 describes the transformed life that results from regeneration and entire sanctification. While sin’s presence remains after the new birth, the believer is freed from its power and can grow into a life where deliberate sin no longer characterizes their existence. 1 John 1:8-10 provides the ongoing reminder that, until we reach entire sanctification, believers must continually confess and forsake sin, relying on God’s grace for purification and growth in holiness. Through regeneration, we begin the journey, and through sanctification, we are progressively made holy, with entire sanctification as the ultimate aim—perfect love that reflects Christ’s life in us.

Discussion Questions:

How does John define sin?

How does this compare to modern understandings of morality?

In what ways can believers demonstrate the difference between a life marked by sin and one marked by righteousness?

III. The Mandate of Mutual Love (1 John 3:11-18)

READ: 1 John 3:11-18

1 John 3:11–18 KJV 1900

11 For this is the message that ye heard from the beginning, that we should love one another. 12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. 13 Marvel not, my brethren, if the world hate you. 14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, neither in tongue; but in deed and in truth.

An Enduring Commandment (v. 11): "We should love one another."

This verse encapsulates the heart of John’s message—love is central to the Christian life. This is not a new command but one that has been emphasized from the beginning of the Gospel message.

Theological Insight:

John Wesley notes that this commandment was taught by Christ Himself, signifying the unchanging nature of love in the Christian life.

The call to love is not just an emotion but an ongoing practice that is grounded in the very character of God.

The "beginning" could refer back to Jesus' teachings, especially His command to love one another in John 13:34-35, where Christ states that the world will recognize His disciples by their love.

Wesleyan theology would also affirm that love is both evidence and fruit of regeneration.

Charles Spurgeon adds, "Christianity is the religion of love. It starts in love, thrives in love, and ends in love."

This highlights the transformative power of love as a defining mark of believers.

Biblical Teaching:

Agape love: This is the highest form of love in Scripture—a selfless, sacrificial love that mirrors God’s own love for us. Believers are called to exhibit agape love in their relationships, which reflects the divine nature implanted in them by regeneration.

A Murderous Contrast (v. 12): "Not as Cain... who murdered his brother."

John uses the story of Cain and Abel (Genesis 4) as a stark contrast to the love Christians are called to show. Cain’s jealousy and hatred of his brother led to murder, illustrating that hate is the opposite of love and belongs to the realm of darkness.

Theological Insight:

John Wesley emphasizes that the root of Cain’s murder was not just an external act of violence but an internal heart condition of hate, motivated by jealousy and pride. In Wesleyan thought, this points to the necessity of heart transformation that leads to love rather than hatred.

Augustine similarly warns that "envy is the mother of murder," showing that unchecked evil desires lead to devastating consequences.

John Stott observes, "Cain illustrates the divisive nature of sin—hatred destroys brotherhood, but love builds it up."

Biblical Teaching:

The contrast between Cain and Abel highlights the battle between righteousness and evil.

Cain’s actions show that hatred stems from a lack of righteousness—a theme John is developing throughout this chapter.

Christians, therefore, must examine their hearts, as hate is the spiritual equivalent of murder (cf. Matthew 5:21-22).

In Wesleyan theology, the regenerated heart is freed from these hateful tendencies. The work of sanctification purifies the heart from such emotions and replaces them with Christ-like love.

A Manifest Compassion (v. 17): "Whoever has this world's goods, and sees his brother in need... how does the love of God abide in him?"

The "world's goods" represent material possessions, and John insists that if a believer sees someone in need and does nothing, the love of God is not truly operative in their heart.

John emphasizes that true love manifests in action, particularly in the context of helping those in need. Love cannot simply be a feeling or sentiment but must translate into tangible expressions of compassion.

Theological Insight:

John Wesley was famous for his acts of charity and his call for believers to care for the poor. He believed that loving God must lead to loving neighbor, particularly in meeting practical needs. Wesley taught that this verse is an indictment against a self-centered faith that does not act in service to others.

Charles Spurgeon preached, "Faith and works are bound up in the same bundle. He that obeys God trusts God; and he that trusts God obeys God." True faith and love always result in outward expressions of care and compassion.

Dietrich Bonhoeffer adds, "The Church is the Church only when it exists for others... it must share in the sufferings of its neighbors." This reflects John’s teaching that love for God is inseparable from love for others.Biblical Teaching:

Discussion Questions:

Why is the story of Cain used as a contrast to Christian love?

What can we learn from his example?

How can we practically live out love in our local church and community?

IV. The Confidence of Christ’s Children (1 John 3:19-24)

READ: 1 John 3:19-24

1 John 3:19–24 KJV 1900

19 And hereby we know that we are of the truth, and shall assure our hearts before him. 20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

Heart Reassurance (v. 19-20): "We will know by this that we are of the truth, and will assure our heart before Him."

John speaks to the inner struggle of assurance many believers face. Even when our hearts condemn us, God is greater than our hearts. This is a crucial aspect of the believer's relationship with God: the ability to find reassurance in His omniscience and grace when our emotions and conscience falter.

Theological Insight:

John Wesley highlights that this is the tender mercy of God toward His children. When believers feel condemned by their own conscience, Wesley emphasizes that God's perfect knowledge and love provide a deeper assurance that goes beyond feelings of guilt or doubt. Wesley argues that we must learn to trust God's judgment over our own, acknowledging that He knows our hearts better than we do.

Charles Spurgeon explains, "If our heart condemns us, then we condemn ourselves. And if we condemn ourselves, God’s knowledge is greater, for He knows more against us than we know. Still, He does not condemn us." This reminds us that God's grace outstrips our self-condemnation.

Augustine writes, "God judges with mercy, and we must learn to trust His greater wisdom and love." For Augustine, this passage reinforces the centrality of divine grace in dealing with our own conscience.

Biblical Teaching:

The phrase "God is greater than our heart" speaks to God's sovereignty and omniscience. While our hearts may vacillate between feelings of assurance and condemnation, God's knowledge is perfect and His judgment is always just.In the Wesleyan understanding, this passage emphasizes the importance of experiential assurance—believers can have full confidence not in their own performance, but in the faithfulness and grace of God. This provides a foundation for spiritual confidence.

Heavenly Confidence (v. 21-22): "If our heart does not condemn us, we have confidence before God."

This passage speaks of the bold confidence believers can have before God when their hearts are at peace, without guilt or self-condemnation. Such confidence leads to an effective prayer life, where we can approach God knowing that He hears us and answers our requests.

Theological Insight:

John Wesley teaches that this confidence stems from a clear conscience and a heart aligned with God’s will. The keeping of God’s commandments is central to Wesley’s understanding of sanctification, which leads to a more intimate and confident relationship with God.

Charles Spurgeon remarks, "Confidence in prayer is the product of obedience in life." Spurgeon links the power of prayer directly to a life that seeks to honor God’s commands, suggesting that our relationship with God is both spiritual and practical.Matthew Henry adds that "holy living is the key to holy boldness before God." This suggests that obedience and faith work hand in hand to bring about the confidence that John speaks of here.

Biblical Teaching:

Confidence in prayer comes when believers live in obedience to God’s commands. This is not merely transactional but reflects the natural outworking of a relationship of trust and mutual love. John assures us that when our hearts do not condemn us, we can approach God with boldness, knowing that He delights to answer the prayers of His children.Wesleyan theology would emphasize that this heavenly confidence is a fruit of the process of sanctification, as believers grow in holiness and conformity to Christ’s image.

Holy Obedience (v. 24): "The one who keeps His commandments abides in Him."

The concept of abiding is a recurring theme in John’s writings (cf. John 15:4-5).

Abiding in Christ means remaining in constant communion with Him, which is made possible through the indwelling Holy Spirit.

The Spirit's presence is the evidence of God’s abiding, enabling believers to live out holy obedience.

Wesleyan theology views this mutual abiding as the culmination of the sanctifying work of the Holy Spirit. As believers grow in grace, their obedience becomes more consistent, and their sense of communion with God deepens.

Discussion Questions:

How does obedience lead to confidence before God?

What are some examples of this in your life?

What role does the Holy Spirit play in helping us remain in Christ and obey His commands?