A recent story in a popular magazine gave some suggestions for “How to Heal a Family Feud.” It was sprinkled with anecdotes of families torn apart by petty squabbles, carefully nursed grudges, perceived and real hurts, and substantial doses of anger. But there were also stories of happy endings as old wounds were healed and divided families were reconciled. The story included practical advice for bringing about such happy endings—prompt action, candidness, clearing the air, moving ahead step by step and so on. It sounds simple enough. Why is it, then, that rifts and feuds in the family we know as the church are so seldom resolved with such clean and happy endings? And, more to the point for our discussion, why is it that John’s own church could not settle its dispute and restore the bonds of fellowship?
To interpret the rift in his church family, John uses the story of the first family and its two sons, Cain and Abel. This story does not have a fairy-tale ending with everyone living happily ever after. But two features of the story make it useful. First, the story of Cain and Abel is…the account of the evil actions of one brother, Cain. In his evil actions, Cain showed that he was no true brother to Abel. Second, Cain’s evil act created such a great rift in the family that we can longer even speak of a break in the family: it created two entirely separate families (Thompson, M. M. (1992). 1–3 John (1 Jn 3:11). Downers Grove, IL: InterVarsity Press.).
John’s dualistic language points both descriptively and prescriptively to the identifying characteristics of those in the light and those in the darkness. John now picks up one of these identifying marks as he speaks of the children of God as those who are to love one another. John directed his readers back in 1 John 3:11 to the message they had heard from the beginning, referring to the beginning of gospel proclamation. That teaching included the truth about Jesus Christ, the gospel, humanity’s sinful condition, and the need for righteous living, as well as the command to love one another. The apostle urged his readers to remember what they were first taught and not allow anyone to lead them astray (cf. Jude 3). In one sense, the command to love one another was very old (Lev. 19:18; Rom. 13:10). But in another sense, it was new. Love had never before been manifested as it was by Christ—culminating in His sacrificial death for those He loved. “This is My commandment,” He declared, “that you love one another, just as I have loved you. Greater love has no one than this, that one lay down his life for his friends” (John 15:12–13; cf. Luke 19:10; Gal. 2:20; Rev. 1:5). The Lord Jesus Christ is the perfect model of the love God has always commanded. Though believers cannot love to the degree He loves, they can obey John’s command to love one another (3:23; 4:7, 21; 2 John 5; cf. Rom. 12:10; 13:8–9; Gal. 5:13–14; Col. 3:14; Heb. 10:24; 13:1; 1 Peter 1:22; 4:8) the way Christ loved, by the power of the Spirit (Rom. 5:5), lovingly and selflessly sacrificing for others. The present tense of ἀγαπῶμεν (“we must love”) suggests that the demand for love is continuous (Smalley, S. S. (1989). 1, 2, 3 John (Vol. 51, p. 183). Dallas: Word, Incorporated.) Demonstrating love is our obligation—regardless of feelings, irrespective of circumstances, and despite how “unlovable” a person might be. Consider the people God has placed in your life. Is your love for them characterized by cautious restraint, or do you apply your love at full strength? (Barton, B. B., & Osborne, G. R. (1998). 1, 2 & 3 John (p. 71). Wheaton, IL: Tyndale House.)
Having stressed the importance of love in 3:11, John contrasted the children of God, also known as the Children of The Resurrection, who obey that command, with the children of the Devil, who do not. Contrasting these two, we can see that Children of the Resurrection are not marked by 1) Murder (1 John 3:12, 14), 2) Hatred (1 John 3:13, 15), and 3) Indifference toward other children of God (1 John 3:16–18).
1) Children of the Resurrection do not Murder (1 John 3:12, 14)
1 John 3:12, 14 12 We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. (13 Do not be surprised, brothers, that the world hates you.) 14 We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death (ESV)
Murder is the ultimate act of hate (cf. Num. 35:20–21; Matt. 5:21–22) and demonstrates the absence of love in the most extreme way. To illustrate that point, John inserted the only Old Testament reference in the entire epistle: to Cain, the first murderer. Cain, as a worshiper of God, offered Him a sacrifice (Gen. 4:3–5). Unlike his brother Abel, however, Cain did not bring an acceptable sacrifice to God (cf. Heb. 11:4). Abel brought an animal sacrifice, which the narrative implies was in obedience to God’s command. On the other hand Cain, in his self-styled religion, ignored the divine requirement and brought the fruit of the ground for his offering.
Please turn to Genesis 4 (p.3)
But far from being a true worshiper of God, both Cain’s disobedience and the fact that he murdered/slew his brother revealed that he was of the evil one. Genesis 4:1–8 describes the shocking story of history’s first murder:
Genesis 4:1–8 4 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the LORD.” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, “Why are you angry, and why has your face fallen? 7If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. (ESV)
• While both their offerings were recognizable parts of the later Levitical system at no point does the Bible suggest that offerings work automatically, as if the worshiper’s faith and contrition did not matter; and Cain’s fundamentally bad heart can be seen in his resentment toward his brother and in his uncooperative answers to God in the rest of the passage. The Lord’s words in verses 6-7 challenge Cain to do better. He still has the possibility of turning, evidently with God’s help, to please God. To succeed in doing this, however, he must overcome the domination of sin, presented here as a wild beast seeking to devour Cain (cf. note on 3:16). (Crossway Bibles. (2008). The ESV Study Bible (p. 57). Wheaton, IL: Crossway Bibles.)
That Cain was of the evil one means he belonged to the kingdom of darkness, as did the unbelieving Jews who, like Cain, hated true righteousness and sought to kill Jesus. He said to them, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him” (John 8:44a).
The word translated evil one (ponēros) denotes determined, aggressive, and fervent evil that actively opposes what is good (cf. Matt. 4:3–10; 2 Cor. 2:11; 1 Peter 5:8). Its meaning extends beyond basic evil or corruption (kakos) to include a type of malignant sinfulness that pulls others down into ruin (cf. Matt. 13:19, 38–39a; 2 Cor. 4:4).
The verb in John’s phrase that Cain murdered/slew his brother is a form of sphazō, which is a vivid term that means to butcher or slaughter. It was used of animals killed in sacrifice (cf. Lev. 1:5, LXX) and implies a violent death. (In the only other reference to killing prior to Cain’s action, God put to death an animal and used parts of its skin to cover Adam and Eve [Gen. 3:21].) It is as if Cain, intensely resentful and jealous because his sacrifice was rejected by God while Abel’s was accepted, violently slit his brother’s throat, thus defiantly making him his “replacement sacrifice.”
John’s rhetorical question, And why/for what reason did he murder/slay him? is easily answered in a general characterization of Cain: Because his own deeds were evil, and his brother’s righteous. It is as simple as that. Cain was evil and hated righteousness so greatly that he even killed his own brother, whose righteous deeds had rebuked him. Like Cain, the ungodly resent the righteous because, through their righteous actions, they expose the false beliefs and wicked practices of those who are evil (cf. Matt. 14:3–5; Acts 6:8–14; 7:51–60). Deeds are the natural outcome of character and inclinations. Evil deeds are the expression of a character which takes pleasure in what is evil. Righteousness always provokes the hostile feeling of those whose delight is in evil. And feelings must sooner or later express themselves in action (Brooke, A. E. (1912). A critical and exegetical commentary on the Johannine epistles (p. 92). New York: C. Scribner’s Sons.).
Those who, as verse 14 indicates, have passed out of death into life (cf. John 5:24) are assured of that reality because they love the brothers/brethren (cf. 1 John 4:7, 12). Believers may “know” this, which is expressed in the perfect tense of ‘oida’; i.e., we absolutely irrevocably know!. We know that we have passed out of death into life. “Passed” is also expressed in the perfect tense, meaning that one has irreversibly crossed over, from death unto life (Mills, M. S. (1997). Letters from John: a study guide to I, II and III John (1 Jn 3:11). Dallas: 3E Ministries.).
The present tense of the verb ἀγαπῶμεν (“we love”) indicates that the need for brotherly love, as a mark of those who belong to God’s family and are his children, is constant. The new birth (John 3:8; Titus 3:5; 1 Peter 1:23), which grants life to the spiritually dead (cf. 2 Cor. 5:17; Gal. 6:15; Eph. 4:24), turns hateful and even murderous attitudes into loving ones (cf. Col. 2:11). John therefore reminded his readers that anyone who does not so love has not received spiritual life but abides in the condition of spiritual death. John regards the transfer from death into life as a present (reality): the Christian has already participated in the blessings of God’s salvation (by faith and obedience; cf. vv 23–24), just as the one who does not love even now “remains” (μένει, present tense) in death (Smalley, S. S. (1989). 1, 2, 3 John (Vol. 51, p. 188). Dallas: Word, Incorporated.).
Poem: Dr Kenneth Moynagh, was for many years a missionary doctor in Rwanda and whose life was filled with the fragrance of Christ. After his death, a poem of his was published. Taking the ninefold fruit of the Spirit in Galatians 5:22–23, he made a character study of the Lord Jesus Christ within the Christian. Nothing less than this is what God wants to produce in the life of every member of his family: Joy is Love exulting and Peace is Love at rest; Patience, Love enduring in every trial and test. Gentleness, Love yielding to all that is not sin. Goodness, Love in actions that flow from Christ within. Faith is Love’s eyes opened the living Christ to see; Meekness, Love not fighting, but bowed at Calvary. Temperance, Love in harness and under Christ’s control, For Christ is Love, in person—and Love, Christ in the soul (Jackman, D. (1988). The message of John’s letters: living in the love of God (p. 102). Leicester, England; Downer’s Grove, IL: InterVarsity Press.).
2) Children of the Resurrection do not Hate God’s Children (1 John 3:13, 15)
1 John 3:13, 15 13 Do not be surprised, brothers, that the world hates you. (14 We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.) 15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.(ESV)
John warned his readers that even though they were transformed to love other believers and even unbelievers (cf. Matt. 5:44; Rom. 12:14, 20; 1 Peter 3:9), they should, as he explains back in verse 13, not be surprised that the world hates them. The expression not be surprised is a PRESENT ACTIVE IMPERATIVE with a NEGATIVE PARTICLE which often means to stop an act already in progress. This is not a fair world. (Utley, R. J. (1999). The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John (Vol. Volume 4, p. 222). Marshall, Texas: Bible Lessons International.)
Please turn to John 15 (p.902)
To be “surprised” is the form of the verb thaumazō, a term that has the connotation of wonder, astonishment, or amazement. Rather than being shocked by the world’s opposition, believers should instead expect it (cf. Acts 14:22; 2 Tim. 3:12; 1 Peter 4:12), because the world has nothing in common with the kingdom of God (cf. 2 Cor. 6:14–15), and the lives of the righteous rebuke those of the unrighteous. In the upper room, Jesus promised the apostles that the world would hate them:
John 15:18–25 18 “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. 25 But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’ (ESV)
• Following the pattern seen in the world since Cain murdered Abel (Gen. 4:8), it is seen in the world’s reactions to Christ himself. That this hatred, as described in v. 25 is “without a cause” reminds believers that hatred and persecution against Jesus and his followers is often not because of any wrong that they have done but simply because of irrational evil in the hearts of the persecutors (Crossway Bibles. (2008). The ESV Study Bible (p. 2056). Wheaton, IL: Crossway Bibles.).
In God’s eyes, hatred is the moral equivalent of murder; thus, as he explains in verse 15, everyone who hates his brother is a murderer. It is true, of course, that only a small percentage of people actually murder someone. Many more have been angry enough to have done so, had the circumstances been favorable and were they not afraid of the severe consequences they would have suffered (cf. Gen. 9:6; Matt. 26:52; Rom. 13:4). But the only outward difference between murder and hate is the deed itself—the attitudes are the same. In the Sermon on the Mount, Jesus made this clear (Matt. 5:21–22) Impenitent and unconverted sinners will be eternally condemned for their habitual attitudes of hate, even if those attitudes never translate into physical actions. The significance of this is that there are no exceptions to what John is saying. There are only two kinds of people, lovers and haters (Utley, R. J. (1999). The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John (Vol. Volume 4, p. 223). Marshall, Texas: Bible Lessons International.)
In his customary absolute, black-and-white style, John reminds readers that no murderer has eternal life abiding in him. That does not mean that a believer could never commit an act of murder, or that someone who has committed murder can never be saved. But it does mean that those who are characterized by hateful attitudes and who regularly harbor murderous thoughts evidence an unregenerate heart and will perish eternally (cf. Rev. 21:7–8; 22:14–15) unless they repent.
Illustration: At this point, you are probably thinking, “But I have never murdered anyone!” And to this statement, God replies, “Yes, but remember that to a Christian hatred is the same as murder” (1 John 3:15; cf. Matt. 5:22). The only difference between Level 1 and Level 2 is the outward act of taking life. The inward intent is the same.
A visitor at the zoo was chatting with the keeper of the lion house. “I have a cat at home,” said the visitor, “and your lions act just like my cat. Look at them sleeping so peacefully! It seems a shame that you have to put those beautiful creatures behind bars.” “My friend,” the keeper laughed, “these may look like your cat, but their disposition is radically different. There’s murder in their hearts. You’d better be glad the bars are there.”
The only reason some people have never actually murdered anyone is because of the “bars” that have been put up: the fear of arrest and shame, the penalties of the law, and the possibility of death. But we are going to be judged by “the law of liberty” (James 2:12). The question is not so much, “What did you do?” but “What did you want to do? What would you have done if you had been at liberty to do as you pleased? (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 510–511). Wheaton, IL: Victor Books.)
3) Children of the Resurrection are not Indifferent Toward others of God’s Children (1 John 3:16–18)
1 John 3:16–18 16 By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 17 But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? 18 Little children, let us not love in word or talk but in deed and in truth. (ESV)
Please turn to Philippians 2 (p.981)
The phrase by this we know love again affirms genuine love as the outstanding mark of the Christian (cf. v. 11). By God’s grace, a loving willingness to give up everything to help others (cf. 2 Cor. 9:6–12; 1 Tim. 6:17–19; Heb. 13:16, 21) permeates the attitudes of believers and shines forth in their lives. Most people associate Christianity with the command to love, and so they think that they know all about Christianity when they have understood its teaching in terms of their own concept of love. John found it necessary to explain clearly to his readers what he meant by love, and we can profit from his exposition (Marshall, I. H. (1978). The Epistles of John (p. 192). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
The New Testament contains several notable examples of sacrificial love. One such example was Epaphroditus, whom the apostle Paul commended to the Philippians:
Philippians 2:25–30 25 I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, 26 for he has been longing for you all and has been distressed because you heard that he was ill. 27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29 So receive him in the Lord with all joy, and honor such men, 30 for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me. (ESV)
• Epaphroditus had faced this peril on behalf of the Philippians, who had desired to send gifts to support Paul but had not been able to do so (what was lacking in your service to me) until Epaphroditus made it possible. The Christlikeness of Epaphroditus is highlighted by Paul’s careful use of words. Having said that Christ was obedient “to the point of death” (v. 8, Gk. mechri thanatou), Paul now says that Epaphroditus was “near to death” (v. 27) (Crossway Bibles. (2008). The ESV Study Bible (p. 2284). Wheaton, IL: Crossway Bibles.)
• When we selflessly serve others we not only truly minister to their needs but in such a powerful way, we proclaim the love of Christ.
In personifying selfless service, John uses the expression laid down His life for us which is unique to him (John 10:11, 15, 17, 18; 13:37–38; 15:13), and in addition to life itself it refers to divesting oneself of anything important. Obviously, Christ’s atoning death is the supreme example of selfless love (John 15:12–13; Phil. 2:5–8; 1 Peter 2:19–23; cf. 2 Cor. 8:9). Thus John exhorts his readers, as followers of Christ, that they ought to lay down their lives for the brothers/brethren, should such sacrifice be necessary. That this expression refers to something far more extensive than only sacrificial death for a fellow believer is clear from the subsequent statement about having goods that someone needs.
The selfish indifference of unbelievers stands in sharp contrast to the generous, compassionate love that believers exhibit (Acts 2:45; 4:36–37; 9:36; 11:29–30; 2 Cor. 8:1–5; 9:2, 11–13; Phil. 4:14–16). John illustrates the difference in attitude in verse 17, in practical, specific terms: But if anyone/whoever has the world’s goods, and sees his brother in need yet closes his heart against him, how does God’s love abide in him? The children of the Devil often have the world’s goods (material wealth) at their disposal. When they do give sacrificially to anyone else (cf. Mark 12:43–44), they are motivated by selfishness. Unbelievers’ philanthropic efforts are usually merely to pacify their consciences, satisfy their emotions, or bring honor to themselves (cf. Matt. 6:1–2) rather than glory to God. “It is easier to be enthusiastic about Humanity with a capital ‘H’ than it is to love individual men and women, especially those who are uninteresting, exasperating, depraved, or otherwise unattractive. Loving everybody in general may be an excuse for loving nobody in particular.” (G. P. Lewis as quoted in Stott, Letters of John, 147.)
But that is not to be the case with believers, as John’s closing injunction in verse 18, to his readers indicates: Little children, let us not love with word or talk/with tongue, but in deed and truth. It is not enough for an individual merely to profess love for others (which is also true regarding faith; cf. Luke 6:46; James 2:18–26). The proof that one has genuine love and is a child of God rests not in sentiments but in deeds (cf. Matt. 25:34–40). Love requires more than idle talk or exalted theology. It demands simple acts, which anyone can see, that meet the needs of brothers and sisters in distress. Any expression of love that fails here is not only empty but blasphemous. “Suppose a brother or sister is without clothes and daily food. If one of you says to him, ‘Go, I wish you well; keep warm and well fed,’ but does nothing about his physical needs, what good is it?” (James 2:15; cf. 1 Cor 13:1) (Barker, G. W. (1981). 1 John. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 336–337). Grand Rapids, MI: Zondervan Publishing House.).
For John, the differences between Satan’s children and God’s children could not be more distinct. Those who murder, habitually hate, or are chronically self-centered and indifferent to the needs of others do not have eternal life. But those who, as part of their repentance from sin and trust in Christ, have renounced murderous, hateful attitudes and all cold, selfish indifference to the needs of others give evidence that they have been born again. In place of those sinful traits, Christians manifest genuine love to others, especially fellow believers (Rom. 12:10–13; Gal. 6:10), because of the love of God shed abroad in their hearts. The father showed His love for His people by sending His son. Jesus’ death on the cross is not a passive death comparable to the sacrificial death of an animal. Jesus died actively and purposefully. Of his own will he laid down his life for his people. If, then, Jesus gave his life for us, what is our obligation to him? In the nineteenth century, Frances R. Havergal put this question in the form of a hymn: I gave My life for thee, My precious blood I shed, That thou might’st ransomed be, And quickened from the dead; I gave, I gave My life for thee; What hast thou given for Me? (Frances R. Havergal as quoted in Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of James and the Epistles of John (Vol. 14, p. 310). Grand Rapids: Baker Book House.)
(Format Note: Outline & some base commentary from MacArthur, J. (2007). 1, 2, 3 John (pp. 129–137). Chicago, IL: Moody Publishers.)
