1. Johanneksen kirjeLuku 3

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See what great love the Father has given us, that we should be called children of God — and that is what we are! The reason the world does not know us is that it did not know him.

Beloved, we are God's children now, and what we will be has not yet been revealed. But we know that when he appears we shall be like him, for we shall see him as he is.

And everyone who has this hope in him purifies himself, just as he is pure.

Everyone who practices sin also practices lawlessness; in fact, sin is lawlessness.

And you know that he appeared in order to take away sins, and in him there is no sin.

No one who remains in him keeps on sinning; no one who keeps on sinning has seen him or known him.

Little children, let no one lead you astray. The one who practices righteousness is righteous, just as he is righteous.

The one who practices sin is of the devil, for the devil has been sinning from the beginning. This is why the Son of God appeared: to destroy the works of the devil.

No one born of God practices sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God.

By this it is clear who are the children of God and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

For this is the message you have heard from the beginning: that we should love one another.

Not like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother's were righteous.

Do not be surprised, brothers, if the world hates you.

We know that we have passed from death to life, because we love the brothers. Whoever does not love remains in death.

Everyone who hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.

This is how we have come to know love: he laid down his life for us. And we too ought to lay down our lives for our brothers.

But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how can the love of God remain in him?

Little children, let us not love with word or tongue, but in deed and in truth.

By this we will know that we belong to the truth, and we will set our hearts at rest in his presence

whenever our heart condemns us; for God is greater than our heart, and he knows everything.

Beloved, if our heart does not condemn us, we have confidence before God,

and whatever we ask we receive from him, because we keep his commandments and do what is pleasing in his sight.

And this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he commanded us.

Those who keep his commandments remain in him, and he in them. And by this we know that he remains in us: by the Spirit he has given us.

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Luku 3

Main Theme: God's children are characterized by righteousness and practical love for one another, in contrast to the world's hatred and the devil's works.

Content: John explains that we already are God's children, loved by the Father, and that at Jesus' return we will become like him. Whoever is born of God does not live in sin, for Jesus came to take away sin and destroy the devil's works. Love for fellow believers is the central proof that we have passed from death to life—a love that must be shown in action, not merely in words. By believing in Jesus and loving one another, we keep God's commands and have confidence before God, and the Spirit confirms that he remains in us.

Key Words/Images:

Children of God (τέκνα θεοῦ): Our identity as loved by the Father, unknown to the world but destined to become like Christ.
Sin and lawlessness (ἁμαρτία/ἀνομία): Sin is defined as lawbreaking; Jesus came to remove sin and break the devil's power.
Brotherly love (ἀγαπᾶν τοὺς ἀδελφούς): The defining mark of God's children, demonstrated by Jesus' self-sacrifice and called to be shown in action.
Cain: A negative example of hatred leading to murder, contrasting with the love believers are to show.
Confidence (παρρησία): The assurance we have before God when our heart does not condemn us, because we keep his commands.

Historiallinen konteksti

Historical and Cultural Context for 1 John 3

People

Cain (v. 12) is used as a negative example from Genesis 4. In late Jewish tradition during John's time, Cain had developed into an archetypal figure of evil. Texts such as the Book of Jubilees and Philo’s writings portrayed him not merely as a murderer, but as one who belonged to the evil one. John’s phrasing "ἐκ τοῦ πονηροῦ ἦν" (was of the evil one) reflects this developed tradition in which Cain was seen as the devil's spiritual son—an interpretation also found in later rabbinic literature.

Events and Customs

The expression "ἁγνίζει ἑαυτὸν" (cleanses himself) in verse 3 uses terminology from Jewish purification practices. In the temple context, the law required ritual cleansings before one could approach the holy place. John transfers this concept to ethical cleansing in anticipation of Christ’s appearing. For readers with a Jewish background, this would evoke associations with priests preparing for service.

Verses 16–17 address the early church's practice of economic sharing and care for poor fellow believers. The expression "τὸν βίον τοῦ κόσμου" (the world’s goods/livelihood) and the exhortation not to "close one’s heart" (κλείσῃ τὰ σπλάγχνα) point to concrete situations in the congregations where wealthy members were expected to help needy brothers and sisters.

Key Terms

Τέκνα θεοῦ (children of God) in verses 1–2, 10 stands central to the chapter. In a Greco-Roman context, divine descent was reserved for emperors and mythical heroes. John radically expands the concept: all believers are born of God and will become "like him" (ὅμοιοι αὐτῷ). The contrast with "τέκνα τοῦ διαβόλου" (children of the devil) in verse 10 establishes a dualistic worldview that has parallels to the distinction between "sons of light" and "sons of darkness" found in the Qumran texts.

Ἀνομία (lawlessness) in verse 4 is more than breaking the law—it denotes rebellion against God’s order. In Jewish apocalyptic literature, anomia was linked to apostasy in the end times. When John defines sin as anomia, he connects the congregation's situation to an eschatological framework.

Σπέρμα αὐτοῦ (his seed/offspring) in verse 9 is an unusual expression. It describes a divine life-force that remains in the believer. The concept may have had polemical force against early proto-Gnostic ideas, but John anchors it in ethical transformation rather than cosmic speculation.

Παρρησία (boldness/freedom of speech) in verse 21 was an important democratic ideal in Greek culture—the right to speak freely in civic assemblies. In a religious context, it denotes confident access to God, which in pagan temples was reserved for priests and the chosen few.

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