TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 3:1–3. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having shown the dignity of Christ's faithful followers, that they are born of him and thereby nearly allied to God, now here,
I.Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement:
Behold (see you, observe) what manner of love, or how great love, the Father hath bestowed upon us, that we should be called, effectually called (he who calls things that are not makes them to be what they were not) the sons of God! The Father adopts all the children of the Son. The Son indeed calls them, and makes them his brethren; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons - we who by nature are heirs of sin, and guilt, and the curse of God - we who by practice are children of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons! Thence the apostle,
II.Infers the honour of believers above the cognizance of the world.
Unbelievers know little of them. Therefore (or wherefore, upon this score) the world knoweth us not, Jo1 3:1. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time; all things fall alike to them as to others, or rather they are subject to the greater sorrow, for they have often reason to say, If in this life only we have hope in Christ, we are of all men most miserable, Co1 15:19. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, nor what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better since their Lord was here unknown as well as they: Because it knew him not, Jo1 3:1. Little did the world think how great a person was once sojourning here, that the Maker of it was once an inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land; he came to his own, and his own received him not. He came to his own, and his own crucified him; but surely, had they known him, they would not have crucified the Lord of glory, Co1 2:8. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle,
III.Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. Here,
1.Their present honourable relation is asserted: Beloved (you may well be our beloved, for you are beloved of God), now are we the sons of God, Jo1 3:2. We have the nature of sons by regeneration: we have the title, and spirit, and right to the inheritance of sons by adoption. This honour have all the saints.
2.The discovery of the bliss belonging and suitable to this relation is denied: And it doth not yet appear what we shall be, Jo1 3:2. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discovery of it here would put a stop to the current of affairs that must now proceed. The sons of God must walk by faith, and live by hope.
3.The time of the revelation of the sons of God in their proper state and glory is determined; and that is when their elder brother comes to call and collect them all together: But we know that when he shall appear we shall be like him. The particle, ean, usually translated if, is here well rendered when; for the Hebrew particle am (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted; and not only is ean sometimes used for hotan, but some copies even here read hotan, when. And accordingly it seems proper so to render it in Joh 14:3, where we read it, And if I go, and prepare a place; but more naturally and properly, When I shall have gone, and shall have prepared the place, I will come again, and receive you unto myself, or paralēpsomai - I will take you along with myself, that where I am there you may be also. When the head of the church, the only-begotten of the Father, shall appear, his members, the adopted of God, shall appear and be manifested together with him. They may then well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus; as even the creation itself waiteth for their perfection, and the public manifestation of the sons of God, Rom 8:19. The sons of God will be known and be made manifest by their likeness to their head: They shall be like him - like him in honour, and power, and glory. Their vile bodies shall be made like his glorious body; they shall be filled with life, light, and bliss from him. When he, who is their life, shall appear, they also shall appear with him in glory, Col 3:4. Then,
4.Their likeness to him is argued from the sight they shall have of him: We shall be like him, for we shall see him as he is. Their likeness will be the cause of that sight which they shall have of him. Indeed, all shall see him, but not as they do; not as he is, namely, to those in heaven. The wicked shall see him in his frowns, in the terror of his majesty, and the splendour of his avenging perfections; but these shall see him in the smiles and beauty of his face, in the correspondence and amiableness of his glory, in the harmony and agreeableness of his beatific perfections. Their likeness shall enable them to see him as the blessed do in heaven. Or the sight of him shall be the cause of their likeness; it shall be a transformative sight: they shall be transformed into the same image by the beatific view that they shall have of him. Then the apostle,
IV.Urges the engagement of these sons of God to the prosecution of holiness:
And every man that hath this hope in him purifies himself even as he is pure, Jo1 3:3. The sons of God know that their Lord is holy and pure; he is of purer heart and eyes than to admit any pollution or impurity to dwell with him. Those then who hope to live with him must study the utmost purity from the world, and flesh, and sin; they must grow in grace and holiness. Not only does their Lord command them to do so, but their new nature inclines them so to do; yea, their hope of heaven will dictate and constrain them so to do. They know that their high priest is holy, harmless, and undefiled. They know that their Go and Father is the high and holy one, that all the society is pure and holy, that their inheritance is an inheritance of saints in light. It is a contradiction to such hope to indulge sin and impurity. And therefore, as we are sanctified by faith, we must be sanctified by hope. That we may be saved by hope we must be purified by hope. It is the hope of hypocrites, and not of the sons of God, that makes an allowance for the gratification of impure desires and lusts.
Historical interpretation
Nine Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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We must not live as if there were no difference between right and wrong, but, to the best of our power, must purify ourselves from indulgence and lust and take care for our soul which must continually be devoted to the Deity alone. For when it is pure and set free from all evil the mind is somehow capable of receiving the power of God and the divine image is set up in it. "And everyone who has this hope in the Lord purifies himself," says the Scripture, "even as he is pure."
Accordingly he says more manifestly: "And every (man) who hath this hope in Him maketh himself chaste, just as Himself withal is chaste." For elsewhere, again, (we read): "Be ye holy, just as He withal was holy " -in the flesh, namely.
For unto this end was manifested the Son of God, to undo the works of the devil: "for He has "undone" them withal, by setting man free through baptism, the "handwriting of death" having been "made a gift of" to him: and accordingly, "he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil." Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?
"And every one that hath this hope in Him." Ye see how he hath set us our place, in "hope." Ye see how the Apostle Paul agreeth with his fellow-apostle, "By hope we are saved. But hope that is seen, is not hope: for what a man seeth, why doth he hope for? For if what we see not, we hope for, by patience we wait for it." This very patience exerciseth desire. Continue thou, for He continueth: and persevere thou in walking, that thou mayest reach the goal: for that to which thou tendest will not remove. See: "And every one that hath this hope in Him, purifieth himself even as He is pure." See how he has not taken away free-will, in that he saith, "purifieth himself." Who purifieth us but God? Yea, but God doth not purify thee if thou be unwilling. Therefore, in that thou joinest thy will to God, in that thou purifiest thyself. Thou purifiest thyself, not by thyself, but by Him who cometh to inhabit thee. Still, because thou doest somewhat therein by the will, therefore is somewhat attributed to thee. But it is attributed to thee only to the end thou shouldest say, as in the Psalm, "Be thou my helper, forsake me not." If thou sayest, "Be thou my helper," thou doest somewhat: for if thou be doing nothing, how should He be said to "help" thee?
We shall see him as he is because we shall be like him. This is our hope for the future, our love in the present and our faith in both the past and the present.
Some people argue from this that God made man according to his image but not according to his likeness, which he will give us later on. We have supposedly believed in him according to the likeness which we have, and if that is worthy enough, then we shall receive God’s likeness as well. But if you have believed according to the likeness and then turn away from it and destroy it, who will give you what belongs to the likeness? You will not be able to acquire the likeness unless you have fully perfected the image first. This is supposed to be why John adds the words: “Everyone who thus hopes in him purifies himself, as he is pure.” But my bishop, in his letter to Conon, has shown on the basis of the recognized Fathers of the church that the image and the likeness are one and the same thing and that John was speaking here of something which has already taken place.
And everyone who has this hope in Him purifies himself, etc. Many say they have the hope of heavenly life in Christ, but they make this confession void by living negligently. However, he shows a clear sign of his hope of the hereafter in himself, who strives to give diligence to good deeds, being certain that no one will reach the likeness of God in the future otherwise, unless by sanctifying himself in the present, that is, by renouncing impiety and worldly desires, and by living soberly, justly, and piously, he imitates the holiness of God. We are commanded to imitate the purity of divine holiness according to the measure of our capacity, just as we are enjoined to hope for the glory of divine likeness according to our measure, that is, the measure of the creature. It is not to be believed that the Pelagian dogma is to be supported—what is said about man "He purifies himself"—as if anyone could sanctify himself by free will without divine aid. But he who has hope in the Lord purifies himself to the extent he can by striving, and by imploring His grace in all things, who says: "Without me, you can do nothing" (John XV); and saying to Him: "Be my helper, do not forsake me" (Psalm XXVI).
See what kind of love the Father has given us, that we should be called children of God. For this reason the world does not know us, because it did not know Him. Beloved, we are now children of God, and it has not yet appeared what we shall be. 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.
After John spoke about the assembly of antichrists and their perverse doctrine, by which they have made themselves revealed as if by a certain mark [χαρακτηρί]: and he sufficiently strengthened them, so that they would persist immovably in those things in which they had been instructed, he then adds the reward also set aside because of these things, making them stronger through the clarity of the rewards, and says: "abide in Him." (1 Jn. 2:27) Why? “So that when He appears we may have confidence.” (1 Jn. 2:28) For what is clearer or more desirable than the confidence with which we will present our labors completed in life to Christ, doing this with confidence and not experiencing shame at his coming? And since it was likely that some would ask by what works they could become pleasing to Him, John teaches this also and says: If you know that He is righteous, you know that everyone who practices righteousness is born of Him: (1 Jn. 2:29) for the righteous produces righteous ones. Furthermore, no one is unaware of how this relates to our glory and confidence: just as no one is ignorant of the greatness and quality of the love and kindness he has shown towards you.
For see what he has given us, that we should be called his children. And if this is hidden from those who are in the world, that we are the children of God, do not marvel at this: for this reason the world does not know us, because it did not know Him who adopted us as children. That the world is called a chaotic multitude, we have demonstrated in many places. Then, after John confirmed the adoption, he clearly says after this the glory and confidence or freedom that is reserved for those who have been adopted, and he says:
"Beloved, now we are children of God." But if he were to say: Indeed, Beloved, from the preceding you know that we are adopted as children of God: and if this has not yet been revealed, do not be troubled: for what is now uncertain will be revealed when He is revealed. Indeed, we will display the glory of adoption appearing as His likeness; for children are altogether like their father.
But having confidence toward Him as children, we shall see Him as He is: not certainly according to His nature; for this is impossible for created nature: but what? the righteous of the righteous, the pure of the pure. For like follows the like. For this reason, I said a little earlier that we shall be like Him: not according to nature; for otherwise He would have said not "like," but "the same," but now because this will not happen, He said "like," according to the quality of glory, indeed. It should be noted, however, that he did not say previously, "Everyone who has done or will do righteousness," but "He who does." For virtues always operate: and while they are being done, they have being; but those that cease or are to come, do not even have being.
Note that John uses the present tense when he talks about our need to purify ourselves. The practice of virtue is an ongoing thing and has its own inner dynamic. If we stop living this way or put it off until some future time, there is nothing virtuous about that at all.
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Summary
The Apostle John declares that every believer who possesses a confident expectation of Christ's return and their future glorification into His likeness is actively engaged in a process of self-purification. This purification is not a means to earn salvation but a natural and necessary outflow of genuine hope, motivated by the perfect purity of Christ Himself, who serves as both the standard and the ultimate goal for the believer's sanctification.
Context
Literary Context
This verse stands as a crucial theological and ethical bridge, directly following John's profound declaration in 1 John 3:1-2. In these preceding verses, John marvels at the astonishing love of God that has bestowed upon believers the identity of "children of God" and unveils the magnificent promise of future transformation: "when he shall appear, we shall be like him; for we shall see him as he is." The "this hope" in 1 John 3:3 explicitly refers back to this eschatological reality—the certain expectation of Christ's glorious appearing and the believer's complete conformity to His perfect image. John consistently weaves together theological truth (who God is and what He has done) with ethical imperative (how believers ought to live), demonstrating that genuine faith and future hope are never passive intellectual assent but always dynamic, transformative forces that compel believers toward practical righteousness and holiness. This immediate context establishes that the pursuit of purity is a direct and logical response to the profound identity and destiny God has granted His children.
Historical & Cultural Context
First John was likely written in the late first century, possibly from Ephesus, addressing a Christian community grappling with various challenges, including the rise of Gnostic-leaning heresies. These false teachings often promoted a dualistic view of spirit and matter, leading some to believe that physical actions had no bearing on spiritual standing, thus fostering antinomianism (a disregard for moral law). John's emphasis on ethical conduct, love for one another, and the pursuit of holiness directly counters such dangerous theological deviations. The concept of "purity" (Greek: hagnos) would have resonated with both Jewish and Hellenistic audiences, encompassing notions of ritual cleanness, moral integrity, and sacred devotion. For early Christians, living "purely" meant distinguishing themselves from the prevailing pagan immorality and idolatry, embodying a counter-cultural lifestyle that reflected their new identity in Christ. John's call to purity, therefore, was not abstract but deeply practical, urging believers to live out their faith authentically in a world hostile to Christ's values, especially in the face of internal doctrinal threats that minimized the importance of righteous living.
Key Themes
The verse 1 John 3:3 powerfully articulates several central themes found throughout John's epistle. Firstly, Transformative Hope is paramount; the anticipation of seeing Christ and becoming like Him is not merely a comforting thought but a potent motivation for living a pure life today. Our future destiny directly impacts our present decisions and actions, fostering a profound desire for personal holiness. This hope is a confident expectation, not a mere wish. Secondly, Active Purification (Sanctification) is highlighted by the phrase "purifieth himself," emphasizing the believer's active, volitional role in the ongoing process of sanctification. While God provides the power and grace through the Holy Spirit (as seen in Philippians 2:13), believers are called to actively participate in setting themselves apart from sin and worldly defilement. This is an ongoing process of growing in Christlikeness, moving towards greater purity, and is distinct from the initial act of justification. Thirdly, Christ as the Standard is explicitly stated as "even as he is pure." Jesus Christ, who is utterly without sin (1 John 3:5), sets the perfect example and the ultimate goal for our own pursuit of holiness. Our aim is not merely human moralism but divine purity, reflecting His spotless character and demonstrating the reality of our new birth in Him, a theme central to 1 John.
Exposition and Analysis
Key Word Analysis
This term in the New Testament signifies far more than a mere wish or uncertain desire. It denotes a confident and certain expectation, a firm assurance of future good based on God's promises and the reality of Christ's resurrection. In 1 John 3:3, it refers specifically to the assured future transformation into Christ's likeness and His glorious appearing, as promised in 1 John 3:2. This hope is a powerful, motivating force for present action.
Derived from hagnós (pure), this verb means "to make clean," "to sanctify," or "to consecrate." The present tense indicates an ongoing, continuous action, not a one-time event. The reflexive pronoun "himself" (G1438, heautoû) attached to this verb emphasizes the believer's active, intentional, and volitional participation in this process. It is a moral and spiritual cleansing, an intentional effort to remove defilement, separate from sin, and live in a way that honors God. This active cleansing is a direct and necessary response to the divine purity of Christ.
This adjective describes moral spotlessness, freedom from defilement, and sacredness. It signifies a state of being unmixed with evil, uncorrupted, and morally blameless. The same word is used to describe Christ's own character, highlighting the divine standard to which believers are called. It is not merely external cleanness but an internal, comprehensive purity of heart, mind, and action.
Verse Breakdown
"And every man that hath this hope in him"
This opening clause establishes the subject of the verse: any individual (Greek: pâs, G3956, "every" or "all") who possesses the specific hope mentioned in the preceding verse—the hope of seeing Christ and being transformed into His likeness. The phrase "in him" (Greek: epí, G1909, "upon" or "in"; autós, G846, "himself") refers to Christ, indicating that this hope is centered on Him and His future work. It underscores that this hope is not a vague optimism but a concrete expectation rooted in the person and promises of Jesus Christ.
"purifieth himself"
This is the central action commanded and described. The verb "purifieth" (Greek: hagnízō, G48) is in the present tense, signifying a continuous, ongoing process of sanctification. The reflexive pronoun "himself" (Greek: heautoû, G1438) is crucial, emphasizing that this purification is an active, intentional effort on the part of the believer. It is not a passive waiting for God to purify, but a diligent, Spirit-empowered pursuit of holiness, involving conscious choices to turn from sin and embrace righteousness.
"even as he is pure"
This final clause provides the standard and motivation for the purification. The phrase "even as" (Greek: kathṓs, G2531) indicates a comparison, a perfect model to emulate. "He" (Greek: ekeînos, G1565) refers unequivocally to Jesus Christ, and "is pure" (Greek: estí, G2076, "is"; hagnós, G53, "pure") affirms His absolute, inherent, and unblemished holiness. Christ's perfect purity is the benchmark, the goal, and the driving force behind the believer's pursuit of holiness. It is a call to reflect His character in every aspect of life.
Literary Devices
John masterfully employs several literary devices in 1 John 3:3 to convey his profound theological message. The most prominent is Simile, evident in the phrase "even as he is pure," which establishes Christ's perfect purity as the ultimate standard and model for the believer's self-purification. This comparison is not merely illustrative but prescriptive, setting an impossibly high yet divinely empowered goal. There is also a clear Ethical Imperative woven into the statement; while phrased declaratively ("every man...purifieth himself"), it carries the force of a command or a necessary consequence of genuine faith. The very structure implies that if one truly possesses this hope, then purification is the inevitable, active response. Furthermore, the verse functions as a powerful Motif of the connection between eschatological hope and present ethical living, a recurring theme throughout John's epistles that counters antinomian tendencies and emphasizes the practical implications of theological truth.
Theological and Thematic Connections
1 John 3:3 profoundly connects the believer's future hope with their present responsibility, articulating a core principle of Christian sanctification. It underscores that the confident expectation of Christ's return and our ultimate transformation into His likeness is not an excuse for idleness or moral laxity, but rather the most powerful impetus for pursuing holiness in the here and now. This proactive purification is a tangible demonstration of a genuine relationship with God and a living hope, distinguishing true believers from those who merely profess faith. The verse highlights the active role of the believer in the sanctification process, a partnership with the Holy Spirit, where divine grace empowers human effort to conform to the image of Christ.
Reflection and Application
1 John 3:3 stands as a powerful call to intentional holiness, reminding us that our glorious future in Christ has profound implications for our present walk. If we genuinely believe that one day we will see Christ face-to-face and be made perfectly like Him, then our lives today should increasingly reflect that coming reality. This verse challenges us to move beyond passive assent to an active, Spirit-empowered pursuit of purity in every area of our lives—our thoughts, words, actions, and motivations. It's a continuous process of aligning our desires and deeds with the character of Christ, not out of legalistic compulsion, but out of a deep love for Him and a longing to honor the One who has given us such an incredible hope. This active purification is both a response to God's grace and a preparation for His appearing, a tangible expression of our love and devotion.
Questions for Reflection
FAQ
What does "this hope in him" refer to in 1 John 3:3?
"This hope in him" refers directly to the glorious future promised to believers in the preceding verses, 1 John 3:1-2. Specifically, it is the confident expectation that when Christ appears, believers "shall be like him; for we shall see him as he is." This hope is centered on Jesus Christ and His second coming, when our transformation into His perfect, glorified likeness will be complete. It's not a wishful thought, but a certain, divinely guaranteed expectation that serves as a powerful motivation for present living.
Does "purifieth himself" mean we save ourselves or earn salvation through our own efforts?
Absolutely not. The purification mentioned in 1 John 3:3 is a result of salvation, not a means to it. Salvation is by grace through faith in Christ alone (Ephesians 2:8-9). "Purifieth himself" describes the ongoing process of sanctification, where believers, empowered by the Holy Spirit, actively cooperate with God in becoming more like Christ. It is a response to the new nature received in Christ, not an attempt to earn God's favor. As Philippians 2:12-13 beautifully puts it, we "work out our own salvation" because "it is God who works in you, both to will and to work for his good pleasure." Our purification is a testament to the reality of our faith, not its foundation.
Christ-Centered Fulfillment
1 John 3:3 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. He is not only the object of our hope ("this hope in him") but also the perfect standard of purity ("even as he is pure"). The very possibility of our purification stems from Christ's sinless life, His atoning death, and His glorious resurrection. He is the "Lamb of God who takes away the sin of the world" (John 1:29), and it is through His blood that we are cleansed and made righteous before God (Hebrews 9:14). Our future hope of being "like him" (1 John 3:2) is guaranteed by His resurrection, which demonstrates His victory over sin and death, and His ongoing work as our High Priest who intercedes for us (Hebrews 7:25). Therefore, the believer's active pursuit of purity is a Spirit-empowered response to the finished work of Christ, a living out of the new creation reality that has been inaugurated in Him (2 Corinthians 5:17). Our purification is not merely moral improvement, but a progressive conformity to the very image of Christ, who is our life (Colossians 3:4), driven by the certain hope of His glorious return.