Bullet Point Bible

Children of God and the Purifying Hope

¹ (See what sort of love the Father has given to us: that we should be called God's children-and indeed we are! For this reason the world does not know us: because it did not know him.² Dear friends, we are God's children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is.³ And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

John emphasizes the astonishing nature ("extraordinary love") of believers being called "God's children." This status is a present reality ("indeed we are!").
The world's inability to recognize believers stems from its failure to recognize God/Christ (1 John 3:1). This connects to the theme of light vs. darkness found throughout John's writings.
There's a tension between the believer's current status ("children now") and future state ("what we will be has not yet been revealed").
The ultimate future hope is transformation into Christ's likeness ("we shall be like him"), which is linked to seeing him directly ("we shall see him just as he is").
This future hope has a present ethical implication: it motivates believers towards purification ("purifies himself").
The standard for this purification is Christ himself ("just as Jesus is pure"), setting a high bar for Christian living.
The term "lavished" (Greek: *dedōken*) highlights the generous, unmerited nature of God's love in granting this status.
This section establishes the believer's identity in Christ as the foundation for the ethical exhortations that follow.

Righteousness Versus Sin

⁴ Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness.⁵ And you know that Jesus was revealed to take away sins, and in him there is no sin.⁶ Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.⁷ Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.⁸ The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.⁹ Everyone who has been fathered by God does not practice sin, because God's seed resides in him, and thus he is not able to sin, because he has been fathered by God.¹⁰ By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness-the one who does not love his fellow Christian -is not of God.

John defines sin fundamentally as "lawlessness" (Greek: *anomia*), meaning rebellion against God's established order and character.
Christ's purpose in appearing ("revealed") was specifically "to take away sins" (1 John 3:5), highlighting the centrality of atonement.
A key theological point is the inherent sinlessness of Christ ("in him there is no sin").
There's a strong contrast: abiding in Christ ("resides in him") is incompatible with the *practice* of sin (1 John 3:6). This likely refers to habitual, unrepentant sin, not occasional failings.
John warns against deception regarding the nature of righteousness; true righteousness is demonstrated by *practicing* it, mirroring Christ's own righteousness (1 John 3:7).
The source of habitual sin is traced back to the devil, who sinned "from the beginning" (1 John 3:8).
Christ's mission is also described as destroying the devil's works, linking sin and demonic influence.
Those "fathered by God" (born again) possess "God's seed" (likely referring to the divine nature or the Holy Spirit) which prevents them from *living a life characterized by sin* (1 John 3:9). This verse speaks to the transformative power of regeneration, not sinless perfection.
The practical tests distinguishing God's children from the devil's are the practice of righteousness and, specifically, love for fellow believers (1 John 3:10).

The Command to Love One Another

¹¹ For this is the gospel message that you have heard from the beginning: that we should love one another,¹² not like Cain who was of the evil one and brutally murdered his brother. And why did he murder him? Because his deeds were evil, but his brother's were righteous.¹³ Therefore do not be surprised, brothers and sisters, if the world hates you.¹⁴ We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death.¹⁵ Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him.¹⁶ We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our lives for our fellow Christians.¹⁷ But whoever has the world's possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?¹⁸ Little children, let us not love with word or with tongue but in deed and truth.

Love for one another is presented not as a new suggestion, but as the core message heard "from the beginning" of their Christian experience.
Cain serves as the negative archetype: his hatred and murder stemmed from jealousy over his brother's righteous deeds, revealing Cain's allegiance to "the evil one."
The world's hatred towards believers should not be surprising (1 John 3:13), as it mirrors Cain's hatred of Abel – a conflict between evil and righteousness.
Love for fellow believers is presented as evidence of having passed "from death to life" (1 John 3:14), a sign of genuine conversion. Lack of love indicates remaining in spiritual death.
John equates hatred with murder in the heart (1 John 3:15), echoing Jesus' teaching in the Sermon on the Mount (Matthew 5:21-22). Such hatred is incompatible with eternal life.
The ultimate definition and example of love is Christ's self-sacrifice ("Jesus laid down his life for us").
This example sets the standard for believers: sacrificial love, even to the point of laying down one's life for others (1 John 3:16).
Love must be practical: failing to help a brother in need when one has the means calls into question whether God's love truly resides in that person (1 John 3:17).
John exhorts believers to move beyond mere verbal expressions of love ("word or speech") to genuine love demonstrated through "truth and action" (1 John 3:18).

Assurance Through Love and Obedience

¹⁹ And by this we will know that we are of the truth and will convince our conscience in his presence,²⁰ that if our conscience condemns us, that God is greater than our conscience and knows all things.²¹ Dear friends, if our conscience does not condemn us, we have confidence in the presence of God,²² and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.²³ Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment.²⁴ And the person who keeps his commandments resides in God, and God in him. Now by this we know that God resides in us: by the Spirit he has given us.

Practical love ("truth and action" from v. 18) serves as a basis for assurance ("know that we are of the truth") and quieting a troubled conscience ("convince our conscience").
John addresses the issue of a condemning conscience (1 John 3:20). Even when we feel condemned, God's knowledge and grace are greater than our self-perception. He knows our hearts and our standing in Christ.
Conversely, a clear conscience (resulting from obedience and love) leads to confidence before God (1 John 3:21), particularly in prayer.
Answered prayer is linked to obedience: keeping God's commandments and doing what pleases Him (1 John 3:22). This isn't earning answers, but aligning one's life with God's will.
God's core commandment is twofold: belief in Jesus Christ and love for one another (1 John 3:23). These are inseparable aspects of true faith.
Obedience to these commandments results in mutual abiding: the believer resides in God, and God resides in the believer (1 John 3:24).
The ultimate internal confirmation of this abiding relationship is the presence and witness of the Holy Spirit whom God has given to believers.
This section connects subjective assurance (conscience, confidence, Spirit's witness) with objective evidence (obedience, love, belief in Christ).

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