1 John 3:13

Translation
King James Version
Marvel not, my brethren, if the world hate you.
Ask
KJV (with Strong's)
Marvel G2296 not G3361, my G3450 brethren G80, if G1487 the world G2889 hate G3404 you G5209.
Ask
Complete Jewish Bible
Don’t be amazed, brothers, if the world hates you.
Ask
Berean Standard Bible
So do not be surprised, brothers, if the world hates you.
Ask
American Standard Version
Marvel not, brethren, if the world hateth you.
Ask
World English Bible Messianic
Don’t be surprised, my brothers, if the world hates you.
Ask
Geneva Bible (1599)
Marueile not, my brethren, though this world hate you.
Ask
Young's Literal Translation
Do not wonder, my brethren, if the world doth hate you;
Ask
See also
John 15:18John 15:19John 17:14Luke 21:17James 4:42 Timothy 3:12Mark 13:13
In the KJVVerse 30,593 of 31,102

Study This Verse

SUMMARY

1 John 3:13 serves as a sobering yet foundational warning to believers, urging them not to be surprised or dismayed by the world's inevitable hostility. This verse underscores the inherent spiritual conflict between the children of God and a world system alienated from divine truth, setting an expectation for opposition that paradoxically affirms a believer's distinct identity and alignment with Christ.

CONTEXT

  • Literary Context: This verse is situated within a crucial section of John's first epistle that delineates the characteristics of true believers versus those who do not belong to God. Immediately preceding 1 John 3:13, John has just declared the astonishing truth that believers are "children of God" (1 John 3:1), a profound identity that carries with it both privilege and responsibility. He then contrasts righteous living with sin, stating that "everyone who practices righteousness has been born of Him" (1 John 2:29). The chapter moves to distinguish between those who practice righteousness and those who practice sin, culminating in the stark example of Cain and Abel, where Cain's hatred of Abel is presented as a paradigm of the world's animosity towards the righteous (1 John 3:12). Thus, 1 John 3:13 logically follows, explaining why such hatred exists and why believers should not be surprised by it.
  • Historical & Cultural Context: The early Christian communities to whom John wrote faced significant external pressures and internal challenges. They lived in a Greco-Roman world that was largely pagan, often hostile to monotheism, and particularly suspicious of a new, rapidly growing movement that challenged traditional deities and social structures. Christians were often misunderstood, accused of various crimes (like cannibalism for communion, or atheism for rejecting Roman gods), and subjected to persecution, ranging from social ostracism to violent martyrdom. Furthermore, within the church, false teachers (likely Gnostics or proto-Gnostics) were spreading doctrines that denied the true humanity of Christ and promoted a dualistic worldview, leading to moral laxity or spiritual elitism. John's epistle, therefore, served as both a theological corrective and a pastoral encouragement, fortifying believers against both external antagonism and internal doctrinal corruption.
  • Key Themes: 1 John is replete with foundational themes that resonate within 1 John 3:13. A primary theme is the distinction between light and darkness, where believers are called to walk in the light, while the world remains in darkness (1 John 1:5-7). Closely related is the theme of true sonship and identity in Christ, emphasizing that those born of God will live righteously and love one another (1 John 2:29 and 1 John 3:1-10). The verse also highlights the spiritual conflict inherent in the Christian life, where the "world" (understood as a system opposed to God) will inevitably persecute those who bear God's image. Finally, the overarching theme of love is crucial; while the world hates, believers are commanded to love one another, demonstrating their divine origin (1 John 3:11-18).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Marvel (Greek, thaumázō', G2296): From thaûma, meaning "to wonder" or "to be astonished." John's use of this word in the imperative, "Marvel not" (with the negative particle mḗ), is a direct command to avoid surprise or shock. It implies that the hatred from the world is not an anomaly but a predictable and expected reality for those who follow Christ. The command is not to be emotionally indifferent, but to be spiritually prepared and not caught off guard.
  • World (Greek, kósmos', G2889): This term, derived from the base of komízō (to care for, arrange), signifies an "orderly arrangement" or "decoration." However, in Johannine theology, kósmos often takes on a moral and spiritual connotation, referring to the fallen human system, alienated from God, under the sway of sin and darkness. It is humanity organized apart from God, embodying values and desires contrary to His will. This is distinct from the physical creation, which God loves (John 3:16).
  • Hate (Greek, miséō', G3404): From a primary root signifying "hatred," this verb means "to detest," "to abhor," or "to persecute." It describes a deep-seated animosity, not merely dislike or disagreement. In this context, it refers to the active hostility and opposition directed by the world system against believers, stemming from a fundamental spiritual incompatibility and rejection of God's truth and light.

Verse Breakdown

  • "Marvel not, my brethren": This opening phrase is a direct, pastoral exhortation from John to his fellow believers. "Marvel not" (μὴ θαυμάζετε, mē thaumázete) is an imperative, a command to cease being surprised or astonished. It sets a tone of realistic expectation, indicating that the subsequent condition is not an aberration but a predictable outcome. The address "my brethren" (ἀδελφοί μου, adelphoí mou) emphasizes the familial bond and shared experience within the Christian community, softening the potentially harsh reality of the warning and fostering solidarity.
  • "if the world hate you": The conditional particle "if" (ἐάν, ean, here from ei G1487) introduces a premise that is not merely hypothetical but assumed to be true or highly probable. It functions more like "since" or "in the event that." "The world" (ὁ κόσμος, ho kósmos) here refers to the system of human society and values that is estranged from God and operates in opposition to His will. This "world" is characterized by its rejection of Christ and His followers. "Hate you" (μισῇ ὑμᾶς, misē hūmâs) describes the active, often intense, animosity that this world system directs toward those who belong to Christ. This hatred is not arbitrary but flows from the world's inherent darkness and opposition to divine light.

Literary Devices

John employs several literary devices to convey his message powerfully. The use of the Imperative Mood ("Marvel not") immediately establishes a direct, authoritative, and pastoral tone, commanding the readers' attention and shaping their perspective. There is a strong Contrast or Antithesis drawn between "my brethren" (those who belong to God) and "the world" (that which is alienated from God). This stark opposition highlights the fundamental spiritual divide. The phrase "if the world hate you" functions as a form of Foreshadowing or Proleptic Statement, preparing the audience for an inevitable reality rather than a mere possibility. This prepares them emotionally and spiritually for future persecution. Furthermore, the verse carries a Didactic Tone, instructing believers on how to interpret and respond to external hostility, ensuring they are not spiritually derailed by it.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly articulates the inherent spiritual conflict between the kingdom of God and the kingdom of darkness, a theme woven throughout biblical theology. The world's hatred of believers is not a personal affront but a manifestation of its rejection of Christ Himself. Just as Cain hated Abel because Abel's deeds were righteous and Cain's were evil (Genesis 4:8), so too does the world hate those who walk in God's light because their righteous lives expose the world's darkness and sin. This truth serves as a vital reminder that suffering for righteousness' sake is a mark of genuine discipleship, aligning believers with the suffering of Christ.

REFLECTION AND APPLICATION

1 John 3:13 offers a profound lens through which believers can understand their experience in a world often hostile to their faith. It calls us to a posture of realistic expectation, reminding us that opposition is not an anomaly but a predictable consequence of our distinct identity in Christ. When we face misunderstanding, ridicule, or outright animosity for our beliefs, this verse encourages us not to be surprised or disheartened, but to recognize it as a sign of our alignment with God's truth. It compels us to examine our lives: if we are truly living as children of God, embodying righteousness and love, then the world's hatred becomes an ironic affirmation of our spiritual authenticity. This understanding should not lead to bitterness or isolation, but rather to a deeper reliance on God and a renewed commitment to the love that distinguishes us as Christ's followers, especially towards one another.

Questions for Reflection

  • In what specific ways have you experienced the "world's hatred" for your faith, and how did you respond?
  • How does understanding the spiritual nature of this hatred change your perspective on it?
  • What does it mean to "marvel not" in practical terms when facing opposition?
  • How can the community of believers better support one another when facing external hostility?

FAQ

Why does "the world" hate believers, according to John?

Answer: According to John, "the world" (referring to humanity organized apart from God and under the sway of sin) hates believers primarily because it first hated Jesus Christ (John 15:18). Believers are chosen "out of the world" (John 15:19) and bear the light of Christ, which exposes the world's darkness and evil deeds (John 3:19-20). This hatred is not merely personal animosity but a spiritual conflict stemming from the world's rejection of God's truth, righteousness, and the very nature of divine love that believers are called to embody.

CHRIST-CENTERED FULFILLMENT

1 John 3:13 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. His life was the quintessential demonstration of righteousness in a fallen world, and consequently, He was the primary object of the world's hatred. Jesus Himself warned His disciples, "If the world hates you, know that it has hated me before it hated you" (John 15:18). He came into the world, yet "the world did not know him" (John 1:10), and ultimately, "his own people did not receive him" (John 1:11). The cross stands as the supreme testament to the world's hatred for divine truth and love, as it crucified the very Son of God. Therefore, when believers experience the world's animosity, they are not experiencing something new or unexpected, but are rather participating in the suffering of Christ (Philippians 3:10), bearing witness to His truth, and identifying with the One who was "despised and rejected by men" (Isaiah 53:3). This shared experience of rejection, paradoxically, deepens our union with Him and foreshadows the ultimate triumph of His kingdom over the world's system (Revelation 11:15).

Copy as

Commentary on 1 John 3 verses 11–13

The apostle, having intimated that one mark of the devil's children is hatred of the brethren, takes occasion thence,

I. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primariness of the injunction relating thereto: And this is the message (the errand or charge) which you heard from the beginning (this came among the principal parts of practical Christianity), that we should love one another, Jo1 3:11. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ.

II. To dissuade from what is contrary thereto, all ill-will towards the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts: - 1. It showed that he was as the first-born of the serpent's seed; even he, the eldest son of the first man, was of the wicked one. He imitated and resembled the first wicked one, the devil. 2. His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. He slew his brother, Jo1 3:12. Sin, indulged, knows no bound. And, 3. It proceeded so far, and had in it so much of the devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous, Jo1 3:12. Ill-will will teach us to hate and revenge what we should admire and imitate. And then,

III. To infer that it is no wonder that good men are so served now: Marvel not, my brethren, if the world hate you, Jo1 3:13. The serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–13. Public domain.
Copy as
Origen of AlexandriaAD 253
EXHORTATION TO MARTYRDOM 41
If we have passed from death to life by passing from unbelief to faith, let us not be surprised if the world hates us. For no one who has failed to pass from death to life, but has remained in death, can love those who have left the darkened house of death.
Didymus the BlindAD 398
COMMENTARY ON 1 JOHN
It is not to be wondered at if evil people, who are here called the “world,” hate those who live godly lives according to the commands of Christ. It would be much more surprising if such people loved us instead!
Augustine of HippoAD 430
Ten Homilies on 1 John 5
"Marvel not, brethren, if the world hate us." Must one often be telling you what "the world" means? Not the heaven, not the earth, nor these visible works which God made; but lovers of the world. By often saying these things, to some I am burdensome: but I am so far from saying it without a cause, that some may be questioned whether I said it, and they cannot answer. Let then, even by thrusting it upon them, something stick fast in the hearts of them that hear. What is "the world"? The world, when put in a bad sense, is, lovers of the world: the world, when the word is used in praise, is heaven and earth, and the works of God that are in them; whence it is said, "And the world was made by Him." Also, the world is the fullness of the earth, as John himself hath said, "Not only for our sins is He the propitiator, but for the sins of the whole world:" he means, "of the world," of all the faithful scattered throughout the whole earth. But the world in a bad sense, is, lovers of the world. They that love the world, cannot love their brother.
BedeAD 735
Commentary on the Catholic Epistles
Do not marvel, brothers, if the world hates you. He calls those who love the world worldly. Nor should it be wondered that those who love the world cannot love a brother separated from the love of the world and intent only on heavenly desires. For religion is an abomination to a sinner, as Scripture testifies.
OecumeniusAD 990
Commentary on 1 John
For this is the message that you heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's was righteous. Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.
Therefore, having explained these things, he repeats after many points made in between, love for one's neighbor, as if he had treated all that was in between for its sake, since love is also the fullness of everything (Rom. 13:10), and he says:
"He who does not love his brother is not of God." But against this, this member is also placed: He is not of God, saying this: For if he who does righteousness is born of God, it follows that he who is therefore born loves his brothers; but he who does not do righteousness, because he does not do it by hating his brothers, is not of God, not in any other way except that he is not born of him. And how he is not of him is shown by saying: "for this is the message that you heard from the beginning." (see Lev. 19:24) What this announcement is, we have already said, both naturally received and through teaching; but also by the legal command to love one's neighbor, as the Lord's command says: "A new commandment I give to you, that you love one another." (Jn. 13:34) The natural command regarding those of the same kind and condition also urges one to do this. Therefore, since there are so many such commands in accordance with the Lord's declaration, whoever keeps and does His word has eternal life and has passed from death to life. (Jn. 5:24)
Therefore, let us love our brothers, taking nothing harmful to imitate: for example, if we are hated by the world, let us not also hate our brothers: but let the word of the Lord be more effective in us. For whoever hates his brother is not only cast out from eternal life, but is also a murderer. For it necessarily follows that if he is a murderer, he has no eternal life. Behold Cain, John says, for he too, having hated his brother, murdered him, although he was his brother. But because Cain had evil works, he was the son of the Devil: whereas Abel, by doing righteous works, was called the son of God: the Devil is opposed to God, and evil works to good ones: therefore, Cain, being contrary to his brother, murdered him. Thus, indeed, the course of the discourse was consequent, but blessed John changed the order, always serving what was more pressing. For it was pressing, because he had mentioned the Devil and those who had been adopted by him due to their wicked actions, so as to propose him as an example who, from the beginning of the world, escaped as the wicked son through evil works.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying 1 John 3:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.