NOTES for Jo1 3:1-10

It is astonishing to understand that we are purified from sin and lawlessness by hope in God alone. For it seems that hope is so little, so easy, while to love and to believe are much harder.

Hope is the awareness that God can make the world and ourselves completely new, can transform everything, outside and inside. Hope is the refusal to rely on the experience that something is impossible, that something "does not happen," for with God all things are possible; He is the "Lord of the impossible."

Such hope purifies, because understanding that God will transform us so much that we will "see Him as He is" and "be like Him" leads to the fear of the Lord and to trembling, to the desire to become obedient children of a loving Father, to avoid sin, and to await the Meeting.

These are astonishing words. They give us hope and at the same time condemn us. After all, we enter the new birth, birth from above, by faith in Jesus Christ. This means that in us, who believe in Him, the seed of God already abides, perhaps still very small, no larger than a mustard seed, but capable of growth. From this it follows that we do not sin. But we do sin. And whoever says that he does not sin is a liar (see 1 John 1:8-10). What is this, another contradiction? No, as always, it is not a contradiction but a paradox. To the extent that God's presence, the "seed," acts in us, to that extent we do not sin, because we cannot sin. To the extent that we ignore it, fail to take it into account, and do not give it freedom in us, to that extent we sin, because we cannot help sinning. So there is enormous hope: we can live outside sin, and this possibility has been given to us. But there is also the heaviest condemnation, because we make so little use of this possibility.

Speaking about the spiritual life of a Christian, John describes it as becoming in Christ and at the same time being established in the Torah (the Law). Jesus is the only one in whom there is no sin (1 John 3:5). In this way He showed the world the only example in history of what in those days was called the living Torah: to become the living Torah meant precisely to be the living embodiment of the ideal that the Torah requires. Accordingly, such a person had to be completely free from every sin, because sin and the Torah, sin and God's commandment, are incompatible things. That is why, before the coming of Christ, the ideal of the living Torah remained only an ideal, one toward which many strove but which no one managed to attain.

Following the Torah cleanses from sin. The inner Torah, as believing Jews of the Gospel era called it, was the spiritual imperative without which the way of righteousness was impossible. The inner Torah was the spiritual core on which the whole life of a person seeking righteousness and striving to become the living Torah was based. Any sin destroyed this core, and that is why the apostle speaks of sin as lawlessness, as a departure from the inner Torah (1 John 3:4).

But for fallen humanity, sin is a sad inevitability, and that is why the ideal of the living Torah remained unattainable. The only hope is in the Savior, who not only showed this ideal to the world but is also ready to help everyone seeking righteousness be freed from the captivity of sin (1 John 3:5). For this only one thing is needed: to give oneself and one's life into His hands, and then He will make it part of the life of the Kingdom that He brought into the world.

There is no place for sin in the Kingdom, and therefore the one who lives one life with Christ does not sin. Sin has a place only in human life separated from the life of Christ and the Kingdom (1 John 3:6). We live in the age of the Kingdom that is coming but has not yet been revealed in all its fullness, and until the end of this age, until the full transformation of humanity and all creation, our Christian life retains the duality of which the apostle speaks.

But at the end of time, after the Savior returns in glory and our human nature is fully transformed, this duality will disappear. Only then will we become what we are meant to be according to God's purpose for us (1 John 3:2). For now we are pure to the extent that we live one life with Jesus, the life of the Kingdom that He brought into the world (1 John 3:3). And not only we Christians: everyone who acts righteously has a relation to Him (1 John 2:29; in the Synodal translation, "does righteousness"). And that is not surprising, because He is the only righteous one in the world without any qualification. He is the only one who has shown the world the pattern of the living Torah.