Sermon Tone Analysis

1 John 3:1

*Background*

1 JOHN

BASIC FACTS

*HISTORICAL SETTING*

The readers are believers (3:1–2) of Gentile background (5:21).

Because John spent his later years at Ephesus, it is likely that the letter was written from that city to a nearby group of Asian churches with which John was personally acquainted.

The supposition of Augustine that the churches of Parthia are in mind has no foundation and probably arose from a corruption of the text.

False teachers appeared in the church (4:1) who drew some professing Christians from fellowship with true believers (2:19).

The false teachers claimed a special illumination by the Spirit (2:27) that imparted a deeper spiritual knowledge.

John combats this error by emphasizing the source and nature of true knowledge (2:3, 5; 3:16, 19, 24; 4:2, 6, 13; 5:2).

The opponents also claimed to have reached a state of moral perfection (1:8–10).

This ethical error brought pride and haughtiness, and John combats such attitudes by placing a strong emphasis on love for the brethren (4:7–21).

The major error among the readers was a denial of the incarnation of Christ (2:22; 4:2–3).

This reflects an early form of Gnosticism known as Docetism, which claimed that Christ only “seemed” to take on an earthly human form.

Many went farther to deny the reality of Christ’s sufferings.

In refuting the heresy, John did not attack the false teachers but carefully expounded the truth, encouraging his readers to continue in the faith and live consistent Christian lives with an awareness and concern for the errors that surrounded them.

*AUTHOR*

The author is not named in the letter.

He claims to have been an eyewitness of the life and ministry of Christ (1:1).

He expects not only to be heard but obeyed (4:6).

Most scholars recognize the similarity in thought, vocabulary, and style between the Gospel of John and 1 John.

Both works contain expressions such as “light,” “love,” “eternal life,” “truth,” “witness,” “live,” “comforter,” “new commandment,” “begotten of God,” and “Savior of the world.”

Early church fathers such as Irenaeus, Clement of Alexandria, and later, Tertullian support John’s authorship.

See the Guiding Concepts section for the Gospel of John.

*DATE*

The date is related to the date assigned to John’s Gospel (a.d.

85–90).

First John was probably written after John’s Gospel because the author seems to assume an acquaintance on the part of the readers with the facts of his Gospel.

The absence of any reference to persecution may indicate that the letter was written before the persecution of Domitian (a.d.

81–96) against the church (ca.

a.d.

95).

The letter should probably be dated after John’s Gospel, around a.d.

90.

*PURPOSE*

This first letter by John was designed to combat false teaching by a clear presentation of the truth.

The primary purpose was to promote Christian fellowship (1:3) and knowledge in Christian truth and experience (5:13).

John sought to promote fellowship in the family of God through instruction in true knowledge and by encouraging the believers in their love for one another.[1]

*Behold, *

(3:1) “Behold” is plural here, literally, “behold ye.”

The usual form is singular.

John is calling upon all the saints to wonder at the particular kind of love God has bestowed upon them.

[2]

 

*what manner*

what (1), what manner (5), What manner of man (1)

| Matt 8:27 | But the men marvelled, saying, | *  What manner of man*  is this, that even the winds and … |

| Mark 13:1 | …of his disciples saith unto him, Master, see | *  what manner*  of stones and what buildings are here!

… |

| …him, Master, see what manner of stones and | *  what*  buildings are here!

|

| Luke 1:29 | …at his saying, and cast in her mind | *  what manner*  of salutation this should be.

|

| Luke 7:39 | …were a prophet, would have known who and | *  what manner*  of woman this is that toucheth him: … |

| 2 Pet 3:11 | …then that all these things shall be dissolved, | *  what manner*  of persons ought ye to be in … |

| 1 John 3:1 | Behold, | *  what manner*  of love the Father hath bestowed upon … |

 

“What manner of” is /potapēn/ (ποταπην), “from what country, race or tribe?”

The word speaks of something foreign.

The translation could read, “Behold, what foreign kind of love the Father has bestowed upon us.”

The love of God is foreign to the human race.

It is not found naturally in humanity.

When it exists there, it is in a saved individual, and by reason of the ministry of the Holy Spirit.

Smith suggests, “from what far realm?

What unearthly love,… how other-worldly.”[3]

*Behold what manner of love!* Ποταπός; literally, “of what country,” in the New Testament always implies amazement (Matt.

8:27; Mark 13:1; Luke 1:29; 7:39; 2 Pet.

3:11); but, as the original meaning leads us to expect, it implies marvellous /quality/ rather than marvellous /size/.[4]

The adjective /potapēn/ translated “how great” (NIV) or “what manner” (KJV), which occurs only seven times in the New Testament, always implies astonishment.

Admiration is usually conveyed as well.329

Being a child of God stirs within John a sense of wonder, awe, and amazement.

The expression carries both a qualitative and quantitative force, “what glorious, measureless love.”330

Originally, the adjective meant “of what country.”

Stott captures this original sense when he writes, “The Father’s love is so unearthly, so foreign to this world, that [John] wonders from what country it may come.”331

God’s love is foreign to humankind in that we cannot understand the magnitude of such love.

It astonishes, amazes, and creates wonder within those who properly reflect upon it.

John claims that this love is divine in nature.

It is a love that originates only with the Father.

As Hiebert states: “This love, originating with God, ever seeks the true welfare of those being loved; it is amazing indeed when we remember the personal destitution of those He loves.

God’s is a love that works visible, transforming results in the lives of its recipients.”332

Burdick adds: “God loves the sinner, not because He is drawn to him by his lovableness, but because, in spite of man’s unloveliness, God sets His mind and will on seeking man’s highest good.

This is what is amazing about God’s love.”333

It is a divine, initiated love that is active, for it seeks to bring sinners into the family of God.

[5]

 

 

*of love *

 

“Behold, what manner of love the Father hath bestowed upon us.”

Consider who we were, and what we feel ourselves to be even now when corruption is powerful in us, and you will wonder at our adoption.

Yet we are called “/the sons of God/.”

What a high relationship is that of a son, and what privileges it brings!

What care and tenderness the son expects from his father, and what love the father feels towards the son!

But all /that/, and more than that, we now have through Christ.

As for the temporary drawback of suffering with the elder brother, this we accept as an honour: “Therefore the world knoweth us not, because it knew him not.”

We are content to be unknown with him in his humiliation, for we are to be exalted with him.

“/Beloved, now are we the sons of God/.”

That is easy to read, but it is not so easy to feel.

How is it with your heart this morning?

Are you in the lowest depths of sorrow?

Does corruption rise within your spirit, and grace seem like a poor spark trampled under foot?

Does your faith almost fail you?

Fear not, it is neither your graces nor feelings on which you are to live: you must live simply by faith on Christ.

With all these things against us, now—in the very depths of our sorrow, wherever we may be—/now/, as much in the valley as on the mountain, “Beloved, /now/ are we the sons of God.” “Ah, but,” you say, “see how I am arrayed!

my graces are not bright; my righteousness does not shine with apparent glory.”

But read the next: /“It doth not yet appear what we shall be: but we know/ /that, when he shall appear, we shall be like him/.”

The Holy Spirit shall purify our minds, and divine power shall refine our bodies, then shall /we see him as he is/.

[6]

 

*I.

**/Eros/*

A. This is physical, carnal, passionate, erotic, fleshly love.

We are afraid of this in general.

When was the last time you seriously studied the Song of Solomon?