Our Savior Lutheran Church

Open It

1. In what way(s) are you like your mother or father?

2. What was one of the benefits of being the child of your parents as you were growing up?

3. How would most people define the term “sin”?

Explore It

John now circled back for a second look at each of his three tests. With each new look came a more solid affirmation of the tests’ validity as well as a further development of the idea behind it. John looked again at the test of obedience (2:28-3:10), the test of love (3:11-18), and the test of belief (4:1-6). In between the second and third test, he inserted an aside about assurance and the condemning heart (3:19-24).

A new topic should be noticed at this point. John introduced an idea in verse 29 that permeates the rest of this letter. It is the idea of believers being “born” of God and, therefore, being children of God. While “fellowship” has dominated the letter up to this point, “family relationship” carries the thought form here on out. Paul used similar language, but he emphasized sonship and, therefore, adoption. John focused on believers as children (he never used sons) and, therefore, regeneration.

John took a second look at the moral test of obedience. He now framed the test with the standard of “righteousness” and the call to do “what is right.” A form of the word appearing occurs six times in these verses, signifying John’s method. He motivated the believers to obey Christ because of Christ’s two appearances: He future appearance (2:28-3:3) and His past appearance (3:4-10).

4. Why did John encourage his readers to continue in Christ? (2:28)

John mentioned the Second Coming of Christ as a motivation to “continue in him” (v.28a) before he discussed the test of obedience (vv.29-3:3). The phrases in verse 28 translated “when he appears” and “coming” are clear references to Christ’s future appearance. John encouraged believers to stay in relationship with Christ for two reasons related to this Second Coming.

The two Greek words translated “appear” and “coming” have some interesting meanings that help describe Christ’s Second Coming. The word for “appear” suggests an unveiling, and uncovering, a revealing, or manifestation. Christ and His glory are now hidden in some degree as He resides at the Father’s right hand. At His future appearance, He and His glory will be revealed. The word for “coming” (used only here by John, but often by Paul) is a technical term for a royal visit. It describes Christ’s Second Coming into the presence of His people.

The first reason we should continue in Christ is so “we may be confident” (v.28b) when He returns. This word means “freedom of speech” or “outspokenness.” Used in this context, it means boldness, courage, unreserved confidence. It portrays dramatically the freedom from inhibitions that Christ desires us to have as we approach Him now (see Heb. 4:16; 10:19) and in His future coming.

The second reason we should continue in Jesus is so we may be “unashamed” (v.28b) when He returns. This phrase may more literally be translated “and not be shamed away from Him.” Those who have not remained in Him will instinctively shrink away from Him as His Second Coming with feelings of guilt and disgrace. Both of these motivations should spur the reader on to obedience.

5. What is true about everyone who does what is right? (2:29)

John now held out the test of obedience for a second time (2:29-3:3). Doing “what is right” (v.29) is the mark of a true believer. The standard is based upon the character of Christ and God. John used two different words for “know” to explain the test. The first “know” is a word for intuition (knowing as a matter of fact). The second “know” refers to experiential knowledge or perception. If you know for a fact that He is righteous, then you can perceive that those who do right are “born of him.” The character of the Father is revealed in the child. Knowledge is not the best indicator of the regenerated. A righteous life of obedience is the true test.

The mention of this new “birth” caused John to cry out in wonder at God’s gift. In the first three verses of chapter 3, he described what it means to be a child of God.

6. How has the Father lavished love upon believers? (3:1)

Five ideas summarize John’s thoughts on what it means to be a child of God: (1) We are recipients of God’s love (v.1a); (2) we are true children, not just titlebearers (v.1b); (3) we do not know for sure the full glory of our future destiny (v.2a); (4) we will ultimately be conformed to Christ’s image (v.2b); and (5) we will some day be face to face with God (v.2c).

From these incredible truths related to Christ’s Second Coming, John again saw motivation to obey Him. The proposition that we will see and be like Christ some day is a powerful incentive to grow in conformity to Him now. John said, “Everyone who has this hope in him purifies himself, just as he is pure” (v.3). The person who has the confident expectation of seeing Christ at His Second Coming naturally gets ready. To purify means “to put away all that defiles,” and in context it specifically relates to moral sins. Although Christ’s work is the only thing that can purify us completely (1John 1:7), we have a responsibility to seek to purify ourselves on a daily basis (see 2 Corinthians 7:1; 1 Tim. 5:22; James 4:8).

7. Why doesn’t the world know Christians? (3:1)

8. What will happen to the children of God when they see Christ? (3:2)

9. What kind of person purifies himself or herself? (3:3)

10. What is sin? (3:4)

John first defined the nature of sin by stating a universal principle: “Everyone who sins breaks the law” (v.4a). The present tense behind “sins” (v.3) suggests the doing of sin as a practice, not the committing of an individual act of sin.

John then defined sin: “Sin is lawlessness” (v.4b). He indicated the two are equal. Sin does not result in rebellion against God; sin is rebellion against God and His will.

The root meaning of sin (hamartia) is “missing the mark.” “Lawlessness” (anomia) suggests defiance or rebellion against God’s moral law. It denotes the attitude or spirit of a person that prompts sinful actions.

11. Why did Christ appear? (3:5)

John next showed how sin is contrary to Christ and His work. His appearing and His incarnation had a purpose: “so that he might take away our sins” (v.5). “Take away” has the meaning of “to lift” or “to carry” and may mean to take away by bearing. It is our “sins” (Plural) that Christ came to take away, where in John 1:29 it is our “sin” (singular). The plural may suggest the fruit of the singular root. Probably in both places, expiation and sanctification are meant. Christ was able to do this because “in him is no sin.”

12. How is a person who lives in Christ unusual? (3:6)

The logical conclusion is that the person living in sin cannot be associated with Christ and the person associated with Christ will not be living a life of sin (v.6). With a broad brush, John declared that true believers do not have sin as a ruling principle of their lives. If it is, then they are not true believers. John did not contradict himself. He knew that believers commit sinful acts (1:8), but they do not live sinful lifestyles.

13. What does it mean to do what is right? (3:7)

John concluded this thought with a strong warning: Righteousness is important. “Do not let anyone lead you astray,” (v.7a) he warned. You cannot be righteous without practicing righteousness. Our nature is shown in our actions.

14. What did John say about the person who does what is sinful? (3:8)

Where does sin come from? The person habitually practicing sin is “of the devil.” The one who sins has the devil as his father. Sin is characteristic of the devil. He has been sinning since the beginning of his rebellious state and is still sinning. The person who sins shows who his father is.

15. Why did the Son of God appear? (3:8)

Jesus came in His incarnation “to destroy the devil’s work” (v.8b). The Greek word for “to destroy” (luo) means “to loose,” “to release,” “to break.” Christ is pictured as having come in His first appearance in order to break the bondage of sin and sin’s effects in our lives.

16. Why can’t the person who is born of God continue to sin? (3:9)

The logical conclusion is found in verse 9 in the form of a universal principle. The true believer, the one “born of God,” will not “continue to sin” or “go on sinning.” Again, as in verse 6, these are both present tense verbs denoting a continual and habitual lifestyle of sin.

Why is this true? John answered with two causal statements in verse 9: “because God’s seed remains in him” and “because he has been born of God.” These two phrases are parallel. “God’s seed” is John’s way of saying God’s nature. The person born of God has received God’s divine nature as a mark of his or her new birth. This new nature works form within believers to transform them – conforming them to Christ. If a person lives a lifestyle of sin, then it is obvious that the new nature is not a part of his or her life. He or she is not a true believer.

17. How are children of God and children of the devil identified? (3:10)

Verse 10 is a transition summarizing and concluding the above discussion while paving the way for the social test of love.

Get It

18. What does it mean to continue in Christ?

19. How are you preparing yourself for Christ’s return?

20. What is so great about being a child of God?

21. When have you felt that your non-Christian friends did not really know or understand you?

22. How do you reconcile the fact that Christians do sin with the statements that they cannot sin or keep on sinning?

23. How can we know that we are children of God?

24. How do you need to change your daily routine so that you may be confident and unashamed before Christ at His Second Coming?

Apply It

25. What step will you take today to purify yourself?

26. What area of weakness will you ask God to strengthen this week?