Sermon Tone Analysis

In 1 John those who are born of God do naturally what is good (2:29; 3:7ff.).

We are Childreof God

1 See ahow great a love the Father has bestowed on us, that we would be called children of God; and such we are.

For this reason the world does not know us, because it did not know Him.

2 Beloved, now we are children of God, and it has not appeared as yet what we will be.

We know that when He appears, we will be like Him, because we will see Him just as He is.

3 And everyone who has this hope fixed on Him purifies himself, just as He is pure.

What we will be.

The opponents have been revealed as antichrists now (2:19).

What believers will be is to be revealed later.

In light of the mention of the parousia in 2:28, it seems likely that an eschatological revelation of the true character of believers is in view here.

In John the origin of people determines what they do.

Committing sin is a sign of corrupt origin (Jn.

8:34, 41, 44).

If then man’s operation proceeds from man in virtue of his reason, it is said to be the fruit of his reason: but if it proceeds from him in respect of a higher power, which is the power of the Holy Ghost, then man’s operation is said to be the fruit of the Holy Ghost, as of a Divine seed, for it is written (1 John 3:9): Whosoever is born of God, committeth no sin, for His seed abideth in him.

In John’s Epistles, sanctification is set forth in terms of strong contrast.

First, he declares that if a man claim to be without sin, the truth is not in him.

(1 John 1:8.)

And then he declares that if we sin, we have an advocate with the Father (1 John 2:1), implying clearly that we do commit sin.

Again, he declares that those who have the Christian hope purify themselves as Christ is pure.

(1 John 3:3.)

But in 3:6, 9 he affirms in emphatic terms that if a man is born of God, God’s seed abideth in him and he sinneth not.

These passages are to be reconciled by remembering John’s fondness for contrast.

He states opposing truths in extreme forms in order to emphasize them.

Fundamentally the Christian does not sin.

In principle he is devoted to righteousness.

But this does not imply that the principle is ideally operative, so that no detail of sin ever intrudes into the Christian’s conduct.

John strongly insists that there is a process of purification going on in the believer’s heart and life, and that through Christ he is victor over the sin principle.

Union with Christ secures to the believer the continuously transforming, assimilating power of Christ’s life,—first, for the soul; secondly, for the body,—consecrating it in the present, and in the future raising it up in the likeness of Christ’s glorified body.

This continuous influence, so far as it is exerted in the present life, we call, Sanctification, the human side or aspect of which is Perseverance.

The souls that are dedicated and consecrated to God are not merely His; they have also the most intimate union with Him.

Truly our fellowship is with the Father and with His Son Jesus Christ: (1 John 1:3, 7) a fellowship of sanctification dependent on our being cleansed from sin.

The sermon inclusio: “See how great a love the Father has bestowed on us” 3:1 and “nor the one who does not love his brother.”

3:10.

For Your Healing

Birthright, pedigree

The definition of well bred is someone who is well-mannered and courteous or who comes from a good family background.

An example of someone who is well bred is a society lady who has learned how to be sophisticated and act properly in public.

There was a time when the family you were born into would determine your future.

If you were born into a good family, if you came from “good stock,” you were all but assured a good future.

If you came from a peasant family, you were all but assured the life of a peasant.

If you were well bred, then you were well mannered, courteous, and you learned how to be sophisticated and act properly in public.

You were judged by your breeding.

You were distinguished by what family you belonged to.

Can you judge a person’s behaviour or their future by their lineage?

Is there anything substantive to the notion of being well bred?

What if I told you I believe there is?

What if I told you John is making just that argument in ?

Would you believe me?

Give the situation

Body

Explain the structure.

How 3:1-4 is parenthetical to 2:29 and 3:4-10.

Its parenthetical in order to anchor the reader in his position as children of God before drawing the practical distinction between the reader and the heretics.

Need an illustration to explain the function of the parenthetical here.

You have been Fathered by God.

As results the distinction is first made between those who have their hope fixed and those who practice sin.

3:3 & 3:4

Though not intended by John, a problem arises at the end of 3:5.

It’s a problem of or understanding and not John’s writing.

Read then 3:4 -9.

Showing the tension.

The Solution to a Difficult Problem

In some languages one may translate ἀνομία in Mt 13:41 as ‘to live as though there were no laws,’ ‘to refuse completely to obey the laws,’ or ‘to live as one who despises all laws.’

4 Everyone who practices sin also practices lawlessness; and sin is lawlessness.

5 You know that He appeared in order to take away sins; and in Him there is no sin.

6 No one who abides in Him sins; no one who sins has seen Him or bknows Him.

7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous;

8 the one who practices sin is of the devil; for the devil has sinned from the beginning.

The Son of God appeared for this purpose, to destroy the works of the devil.

9 No one who is aborn of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.

For the author, it is not violation of the Mosaic law that results in lawlessness, since he is writing to Christians.

The ‘law’ for the author is the law of love, as given by Jesus in the new commandment of John 13:34–35.

This is the command to love one’s brother, a major theme of 1 John and the one specific sin in the entire letter which the opponents are charged with (3:17).

Belike, it is in regard of some one sin that he hath said, “Doth not sin,” not in regard of all sin: that in this that he saith, “Whoso is born of God, doth not sin,” thou mayest understand some one particular sin, which that man who is born of God cannot commit: and such is that sin that, if one commit it, it confirms the rest.