1 John 3:3

1Jn_3:3

And every man that hath this hope in Him purifieth himself, even as He is pure

The Divine hope perfecting the sinless family likeness

I.

We must look here, as always, to Christ. He had a hope in God, or upon God; a hope having God for its object, and God for its ground and warrant. And it was substantially the same hope that we have as children that He had as the Son. True, He could not say, with reference to Himself, and His own knowledge or consciousness, It doth not yet appear what I shall be; at least not exactly as we say it. He knew better what He was to be than we can know what we are to be. But even He, in His human nature and human experience, did not adequately know this; for even He walked by faith and not by sight. It really did not yet appear what He was to be. One thing, however, He did know, that whatever the future discovery or development, to Himself or others, of His Sonship was to be, it would be all in the line of His being like the Father; and being like the Father through seeing Him as He is. To see God as He is, when the present strange problem--a dispensation of long suffering patience, subservient to a dispensation of present mercy and salvation, and preparatory to a dispensation of retribution and reward--is at last solved--to see God as He is, when the shifting shadows of time flee away, and the repose of the final settlement of all things come;--that was to Christ a matter of hope; exactly as it is to us. It must have been so. And if it was so, is it too much to say that this included, even in His case, the idea of His hoping to be like God, when He was thus to see Him as He is, in a sense and to an extent not within the reach and range of His human experience, when it was among the ordinary conditions of humanity here on earth that He had to see Him? That was His trial, as it is ours; to be in a position in which, seeing God as He is, and being consequently thoroughly like Him, in respect of full and ultimate contentment, complacency, satisfaction, and joy, is a thing hoped for. It is in such a position that our purifying of ourselves is to be wrought out, even as it was in such a position that His being pure was manifested and approved. We have to realise our sonship, as He had to realise His Sonship, in a world that knows not God; and we have to realise it, like Him, in hope. So realising it, and having this joint hope with Him in God, we purify ourselves as He is pure.

II. With all this the commission of sin is incompatible. He that doeth righteousness, and he alone, is born of God (1Jn_2:29). The doing of sin is inconsistent with so righteous a parentage; for it is the doing of that which is against law (1Jn_3:4). Sin is lawlessness; insubordination to law. It is to be so regarded; especially by us who, on the one hand, being born of God, make conscience of doing righteousness as God is righteous (1Jn_2:29); and who, on the other hand, having this hope in God--that we are to be like Him when we shall see Him as He is--make conscience of purifying ourselves, as our model, His own beloved Son, is pure (1Jn_3:2-3). We are to look upon sin as a breach of law. That is our security against committing sin, and so compromising the righteousness which we do, and the purity to which we aspire. (R. S. Candlish, D. D.)

Purifying hope

I. That every true Christian is animated by the hope of being with Christ. We make three remarks relative to this hope.

1. It is well founded.

2. It is soul sustaining. Great is the power of genuine hope.

3. It is increasingly active.

II. That the possession of this hope tends to promote personal holiness. Every man that hath this hope in Him purifieth himself. He not only feels obliged to cultivate personal purity, but, stimulated by this hope, he makes every effort to become pure. We shall make two or three inquiries relative to personal purity.

1. What is its nature?

2. How is it promoted?

3. What are its evidences? He purifieth himself, even as He is pure. (J. H. Hughes.)

The self purifying hope

I. The work of self-purification.

1. This is a personal work, not only accomplished in us but by us.

2. It includes such things as--

(1) Purity of imagination. This is the very fount of our hearts. The issues of life are from hence. Beware what books we read, etc.

(2) Purity of word. Our Lord teaches this. Watchfulness is needed.

(3) Purity of conduct. Struggles with the flesh, especially in youth. Keep thyself pure.

II. The motives to the work of self-purification.

1. Hope of the coming of Christ--when He shall appear.

2. Hope of likeness to Christ … we shall be like Him.

III. The pattern of this work--as He is pure. What a height! But the higher we aim the higher we reach. A painter, a sculptor, a poet, all work to some ideal. (Family Churchman.)

Christian hope

Hope is a feeling that animates every human bosom; that forms the motive power to active exertion, is the soul of enterprise, and is one of the main springs that keep the world itself in motion. Is the morning of life fair and promising? Hope gives freshness to the scene, and buoyancy to the spectator. Is the meridian of life bright and prosperous? Hope casts its radiant glories over lifes pathway, and infuses its sweet ingredients into lifes enjoyments. In a word, hope is the great cordial of human life, the lightener of all our cares, the sweetener of all our joys, and the soother of all our sorrows.

I. The nature of Christian hope.

1. The points of resemblance, or rather of agreement, it bears to hope in general, are the three following:

(1) Like every other hope, this hope has reference to what is good. In this respect hope differs from fear, which is the dread of evil, present or prospective, real or imaginary.

(2) Like every other hope, this hope has reference to good, yet future in its realisation and enjoyment. In this respect hope differs from both faith and possession--

(a) It differs from faith, which credits things that are past as well as things that are future, threatened evils as well as promised blessings;

(b) It differs also from possession. But hope that is seen is not hope--that is, the thing hoped for, when realised, is no longer hope, but possession and enjoyment.

(3) Like every other hope, this hope has reference to what is attainable. And in this respect hope differs from desire. We may desire some future good, real or imaginary, which is far beyond the reach of attainment; but we cannot be said to hope for what is unattainable. And just in proportion as the possibility, and especially the probability of its attainment, seems great or small, certain or uncertain, will hope or expectation be strong or weak, lively or languid.

2. The points of contrast are chiefly two.

(1) That hope is a mere natural emotion, springs eternal in the human breast, is produced by natural objects, and common to all natural men; this hope is a Christian grace, is produced by the Spirit of God, through faith in the gospel is fixed on the things of the spirit, and is common to all that are spiritual.

(2) The future and attainable good things, on which that hope is fixed are all earthly and material, seen and temporal; the future and certain good things on which this hope is fixed are all spiritual and heavenly, unseen and eternal.

II. The foundation of this hope. In this the goodness of this hope consists, and appears still more manifest than in its nature. Christ, in His person, in His mission and mediation, and especially in His work of propitiation, finished on the Cross and accepted by the Father, is the true and only foundation of a sinners hope. Jesus Christ, in His propitiatory work, is not merely the foundation, but the only foundation of a sinners hope toward God. The mere mercy of God, apart from the mediation of Christ; their comparative goodness, as not being so bad as some other men; their descent from godly parents; their Christian profession; the soundness of their faith and the orthodoxy of their creed; their many prayers and their great charity--these are sonic of the countless foundations which deluded mortals have tried on which to build their hopes lot eternity. What are they, but the sandy foundation of the foolish builder? Not only must the foundation be revealed to faith, the revelation must be received by faith, in order to have this hope on Him. Every man must have faith in Christ before he can have this hope on Him. Christ must be in him before Christ can be to him the hope of glory. And every man must be in Christ ere he can have or exercise this hope on Christ.

III. The object of this hope.

1. Perfect likeness to Christ. The many sons whom He has brought unto glory shall be perfectly like Him, not only in immortality, but also in moral excellence; not only in holiness, but also in happiness. Their minds, like His, shall be filled with heavenly light; their imaginations, like His, shall be filled with heavenly purity; their wills, like His, shall be filled with heavenly righteousness; their consciences, like His, shall be filled with heavenly peace; their hearts, like His, shall be filled with heavenly love; and their bodies, like His, shall be clothed with heavenly glory.

2. The full enjoyment of Christ. We shall see Him in all His glory, in the glory of His Father, and in the glory of all the holy angels with Him.

IV. The influence of this hope. Every man having this hope on Christ is not only the subject of sanctification, but likewise the agent of its progressive advancement in his own soul and life.

1. This hope is a Christian grace; and, like every Christian grace, forms part of sanctification, and contributes to its increase and advancement to perfection. For it is influenced by means and by motives felt, by arguments adduced, by examples exhibited, by goodness experienced, and by promises given unto us.

2. This hope forms an essential element of their new nature; it is the constant attendant and efficient assistant in their spiritual life. What assistance does it give to them in its course? Is the Christian life compared to a race? This hope casts aside every incumbrance, braces every limb, strains every nerve, and puts forth every energy to reach the goal and gain the prize.

3. This hope furnishes the best counteractive of the adverse and conflicting influences of the world. It is the ships best ballast during the voyage of life. It is its subjects best reminder of what he is, whither he is going, and how he is to occupy his Lords talents till He comes.

4. This hope is the chief prompter to lifes activities, in whatever state its possessor may be found. Forevery man that hath this hope knows, delights in, and seeks after, conformity to the will of God, which is our sanctification. He knows also that indolence and inaction are among the chief incentives to the pleasures of sin, which are contrary to the will of God and inimical to our sanctification. But this hope which he has, is not the dead hope of the formalist, or the hypocrite, nor the dying hope of the worldling, but the lively hope of the sons of God. It makes them all alive to Gods requirements, and lively in His service, in His House, in His cause, and in His kingdom in the world.

V. The pattern of every man having this hope. Christ is at once the foundation on which he builds his hope for eternity, and the pattern of purity he imitates in purifying himself. He has not yet attained, neither is he already perfect. But it is the present pursuit, the daily, habitual practice of every man having this hope: he purifieth himself, and he will continue to purify himself, as certainly as he will hope, to the end; when the purifying process will be perfected, and the conformity to the perfect pattern of purity will be complete.

1. A warning to sinners. You too have a hope. Granted. But your hope is not this hope, yourselves being judges. It is of nature, not through grace. Being a mere natural emotion, it is subject to incessant fluctuation and sudden extinction. Your hope, besides, exerts a baneful, corrupting influence over your whole spirit and soul and body. It blinds the mind to the truths, the promises, and blessings of the gospel of Christ; alienates the heart from the life of God; and by stimulating to the exclusive pursuit of the things of the world, the lusts of the flesh, and the pleasures of sin, the whole faculties and feelings of the inner man become contracted, corrupted, and defiled. And if the influence of your hope be so baneful, what must be the end of it? The end of these things is death--to the body, and to the soul.

2. An incentive to saints. Having this hope on Christ, see that ye purify your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren. The Holy Spirit, by whom this hope is inspired, that dwelleth in you, is its best supporter and friend. Therefore quench not the Spirit. Sin is the greatest enemy to this hope and to its purifying influence. Therefore, stand in awe and sin not. (Geo. Robson.)

The purifying influence of hope

That is a very remarkable and with which this verse begins. The apostle has just been touching the very heights of devout contemplation. We shall be like Him, for we shall see Him as He is. And now without a pause, and linking his thoughts together by a simple and, he passes from the imaginable splendours of the beatific vision to the plainest practical talk, Mysticism has often soared so high above the earth that it has forgotten to preach righteousness, and therein has been its weak point. But here is the most mystical teacher of the New Testament insisting on plain morality as vehemently as his friend James could have done. The combination is very remarkable. Like the eagle he rises, and like the eagle, with the impetus gained from his height, he drops right down on the earth beneath!

I. If we are to be pure, we must purify ourselves. There are two ways of getting like Christ, spoken about in the context. One is the blessed way, that is more appropriate for the higher heaven, the way of assimilation and transformation--by beholding: If we see Him we shall be like Him. That is the blessed method of the heavens. Ah! but even here on earth it may to some extent be realised. Love always breeds likeness. And there is such a thing, here on earth and now, as gazing upon Christ with an intensity of affection and simplicity of trust, and rapture of aspiration, and ardour of desire which shall transform us in some measure unto His own likeness. But the law of our lives forbids that that should be the only way in which we grow like Christ. The very word purify speaks to us of another condition; it implies impurity, it implies a process that is more than contemplation, it implies the reversal of existing conditions, and not merely the growth upwards to unattained conditions. And so growth is not all that Christian men need; they need excision, they need casting out of what is in them: they need change as well as growth. Then there is the other consideration, viz., if there is to be this purifying it must be done by myself. To take a very homely illustration, soap and water wash your hands clean, and what you have to do is simply to rub the soap and water on to the hand, and bring them into contact with the foulness. And so when God comes and says, Wash you, make you clean, put away the evil of your doings, your hands are full of blood, He says in effect, Take the cleansing that I give you and rub it in, and apply it: and your flesh will become as the flesh of a little child, and you shall be clean. That is to say, the very deepest word about Christian effort of self-purifying is this--keep close to Jesus Christ. You cannot sin as long as you hold His hand.

II. This purifying of ourselves is the link or bridge between the present and the future. The act of passing from the limitations and conditions of the transitory life into the solemnities and grandeurs of that future does not alter a mans character, though it may intensify it. You take a stick and thrust it into water; and because the rays of light pass from one medium to another of a different density, they are refracted, and the stick seems bent; but you take the human life out of the thick, coarse medium of earth and lift it up into the pure rarefied air of heaven, and there is no refraction; it runs straight on! The given direction continues; and whereer my face is turned when I die, there my face will be turned when I live again. Dont you fancy that there is any magic in coffins, and graves, and shrouds to make men different. The man is the same man through death and beyond. Death will take a great many veils off mens hearts. It will reveal to them a great deal that they do not know, but it will not give the faculty of beholding the glorified Christ in such fashion as that the beholding will mean transformation. Every eye shall see Him, but it is conceivable that a spirit shall be so immersed in self-love and in godlessness that the vision of Christ shall be repellent and not attractive; shall have no transforming and no gladdening power.

III. This self cleansing is the offspring of hope. There is nothing that makes a man so down hearted in his work of self-improvement as the constant and bitter experience that it seems to be all of no use; that he is making so little progress. Slowly we manage some little patient self-improvement; gradually, inch by inch and bit by bit, we may be growing better, and then there comes some gust and outburst of temptation; and then the whole painfully reclaimed soil gets covered up by an avalanche of mud and stones, that we have to remove slowly, barrow load by barrow load. To such moods then there comes, like an angel from heaven, that holy, blessed message, Cheer up, man! We shall be like Him, for we shall see Him as He is. A great deal of the religious contemplation of a future state is pure sentimentality, and like all pure sentimentality is either immoral or non moral. But here the two things are brought into clear juxtaposition, the bright hope of heaven and the hard work done here below. Now, is that what the gleam and expectation of a future life does for you? (A. Maclaren, D. D.)

The purifying power of hope

A great hope, a great duty, a great example are here put before us.

I. What is the hope? An agnostic would say there is none; for the apostle plainly tells us that though we are now the children of God, it doth not yet appear what we shall be. But then hope that is seen is not hope; for what a man seeth, why does he yet hope for? This hope, of which St. John tells us, is set on Jesus our Lord. It is not the hope of the Pharisee, trusting in himself apart from Christ. It is not the hope of the man of the world, who considers that he is no worse than others, though, like them, he does neglect Christ. It is the hope of the penitent and faithful follower of Christ, who walks by faith in the unseen Saviour, and casts himself for pardon, acceptance, and strength on Him. And this hope, as he learns it in Holy Scripture and in holy living, becomes gradually clear and definite to him.

II. What a duty is laid upon us! The hope is so glorious that it fires us to seek its fulfilment. It is a long and difficult task, this of purifying ourselves. In many of us it needs a deep thinking on old, forgotten ways. In all of us the field to be cleansed is very wide, and the roots of the vicious, deadly weeds are far down below the surface. How much it means--to purify oneself! There must be purity of heart, but the heart is deceitful above all things, and how shall we know it? There must be purity in the affections; but, even in our highest relationship, we are prone to selfishness. There must be purity for our body; but fleshly lusts keep warring against the soul. There must be purity of speech; but certain companionships, and our own forgetfulness of Gods presence, make this very difficult: and one word of uncleanness may set on fire the whole course of nature in us, and destroy our growth in grace. There must be purity in the eye, turning it away from beholding vanity; purity in the ear, casting out as evil the filthy communication of the thoughtless and the profligate; purity in the mind, lest it absorb the things it hears, or take delight in the writings of hell, or pervert even holy teaching to the purposes of sin. Yes, and there must be purity of intention--a high aim in dealing with all men, the setting of a guard over ourselves when danger is near, a resolute acting on that Divine and comfortable saying, that to the pure all things are pure. Oh, may we all go forward in this holy, difficult, blessed duty, while we have the Light to walk by, and the Cross to be our guide!

III. And remember, once more, whose light this is, and whose cross. It is His glorious example which should help us most--the example of Him who died for us, who liveth for us. (G. E. Jelf, M. A.)

The lost purity restored

Let us see--

I. If we can form a fit conception of what purity is. If we refer to examples, it is the character of angels and of God--the simplicity, the unstained excellence, the undimmed radiance, the spotless beauty. Or it is God, as represented here on earth, in the sinless and perfect life of Christ. If we go to analogy, purity is, in character, what transparency is in crystal. It is water flowing, unmixed and clear, from the mountain spring. Or it is the white of snow. Or it is the clear open heaven, through which the sparkling stars appear, hidden by no mist of obstruction. Or it is the pure light itself in which they shine. A pure character is that, in mind, and feeling, and spirit of life, which all these clear, untarnished symbols of nature, image, in their lower and merely sensible sphere, to our outward eye. Or, if we describe purity by reference to contrasts, then it is a character opposite to all sin, and so to most of what we see in the corrupted character of mankind. It is innocent, just as man is not. It is incorrupt, as opposed to passion, self-seeking, foul imaginations, base desires, enslaved affections, a bad conscience, and turbid currents of thought. It is the innocence of infancy without the stain--that innocence matured into the spotless, positive, and eternally established holiness of a responsible manhood. Or we may set forth the idea of purity under a reference to the modes of causes. In the natural world, as, for example, in the heavens, causes act in a manner that is unconfused and regular. All things proceed according to their law. Hence the purity of the firmament. In the world of causes, it is the scientific ideal of purity that events transpire normally, according to the constitutive order and original law of the creation. Or, finally, we may describe purity absolutely, as it is when viewed in its own positive quality. And here it is chastity of soul, that state of the spiritual nature in which it is seen to have no contacts or affinities but such as fall within the circle of unforbidden joy and uncorrupted pleasure. In all these methods we make so many distinct approaches to the true idea of spiritual purity.

II. Distant as the character is from anything we know in this sad world of defilement and corrupted life, still it is the aim and purpose of Christian redemption to raise us up into the state of complete purity before God. The call of the Word is, Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. It would seem, on looking at the manifold array of cleansing elements, applications, gifts, and sacraments, as if God had undertaken it as the great object and crowning mercy of His reign, to effect a solemn purgation of the world. But a question rises here of great practical significance, viz., whether, by a due improvement of the means offered in Christ, or by any possible faith in Him, it is given us to attain to a state which can fitly be called purity, or which is to itself a state consciously pure? To this I answer both Yes, and No. There may be a Christian purity that is related to the soul as investiture, or as a condition superinduced, which is not of it, or in it, as pertaining to its own quality or to the cast of its own habit. The point may be illustrated by a supposition. Let a man, habitually narrow and mean in his dispositions, fall into the society of a great and powerful nature in some one distinguished for the magnanimity of his impulses. Let this nobler being be accepted as his friend, trusted in, loved, admired, so as virtually to infold and subordinate the mean person, as long as he is with him, to his own spirit. This, at least, we can imagine, whether any such example ever occurred or not. Now it will be seen that, as long as this nobler nature is side by side with the other, it becomes a kind of investiture, clothes it, as it were, with its own impulses, and even puts it in the sense of magnanimity. Consciously now the mean man is all magnanimous, for his mean thoughts are, by the supposition, drunk up and lost in the abysses of the nobler nature he clings to. He is magnanimous by investiture; that is, by the occupancy of another, who clothes him with his own character. But if you ask what he is in his own personal habit, cast, or quality, he is little different possibly from what he was before. He has had the consciousness waked up in him of a generous life and feeling, which is indeed a great boon to his meagre nature, and if he could be kept for long years in the mould of this superinduced character he would be gradually assimilated to it. But if the better nature were to be soon withdrawn by a separation, he would fall back into the native meanness of his own proper person, and be what he was with only slight modifications. Now Christ, in His glorious and Divine purity, is that better nature, which has power, if we believe in Him with a total, all-subjecting faith, to invest us with a complete consciousness of purity--to bring every thought into captivity to His own incorruptible order and chastity. To illustrate how far it is possible for this purifying work to go on in the present life, I will simply say that the very currents of thought, as it is propagated in the mind, may become so purified that, when the will does not interfere, and the mind is allowed, for an hour, to run in its own way, without hindrance, one thing suggesting another, as in reverie, there may yet be no evil, wicked, or foul suggestion thrust into it. Or in the state of sleep, where the will never interferes, but the thoughts rush on by a law of their own, the mixed causes of corruption may be so far cleared away, and the soul restored to such simplicity and pureness, that the dreams will be only dreams of love and beauty--peaceful, and clear, and happy; somewhat as we may imagine the waking thoughts of angels to be.

III. Having this view of Christ and His gospel as the plan of God for restoring men to a complete spiritual purity, seeing that He invites us to this, gives us means and aids to realise this, and yields to them that truly desire it a hope so high as this, I inquire in what manner we may promote our advancement toward the state of purity, and finally have it in complete realisation? And, first of all, we must set our heart upon it. We must see the degradation, realise the bitterness, confusion, disorder, instability, and conflict of a mixed state, where all the causes of internal action are thrown out of Gods original law. We must learn to conceive, on the other hand--and what can be more difficult?--the dignity, the beauty, the infinitely peaceful and truly Divine elevation of a pure soul. St. Francis de Sales had been able, in his knowledge of the cloistered men and the cloistered life, to see how necessary it is for the soul to be aired in the outward exposures of the world; and, if we do not stop to question the facts of his illustrations, no one has spoken of this necessity with greater force and beauty of conception. Many persons believe, he says, that as no beast dares taste the seed of the herb Palma Christi, so no man ought to aspire to the palm of Christian piety as long as he lives in the bustle of temporal affairs. Now, to such I shall prove that, as the mother pearl fish lives in the sea without receiving a drop of salt water, and as, toward the Chclidonian Islands, springs of fresh water may be found in the midst of the sea, and as the fire fly passes through the flames without burning its wings, so a vigorous and resolute soul may live in the world without being infected with any of its humours, may discover sweet springs of piety amidst its salt waters, and fly among the flames of earthly concupiscence without burning the wings of the holy desires of a devout life. Having this determined--that he who will purify himself, as Christ is pure, must live in the world--then one thing more is needed--viz., that we live in Christ, and seek to be as closely and intimately one with Him as possible. And this includes--First, a willingness wholly to cease from the old man, as corrupt, in order that a completely new man from Christ may be formed in you. Secondly, the life must be determined implicitly by the faith in Christ.

IV. Some of the signs by which our growth in purity may be known. Fastidiousness, I will first of all caution you, is not any evidence of purity, but the contrary. No, the true signs of purity are these--That we abide in the conscious light of God, while living in a world of defilement, and know Him as a presence manifested in the soul. Blessed are the pure in heart, for they shall see God. Purity sees God. A good conscience signifies the same; for the conscience, like the eye, is troubled by any speck of defilement and wrong that falls into it. A growing sensibility to sin signifies the same; for, if the conscience grows peaceful and clear, it will also grow tender and delicate. If you are more able to be singular and think less of the opinions of men, not in a scornful way, but in love, that again shows that the worlds law is loosing its power over you, and your devotion to God is growing more single and true. Do you find that passion is submitting itself to the gentle reign of God within you, losing its heat and fierceness, and becoming tamed under the sweet dominion of Christian love? That again is the growth of purity. (H. Bushell, D. D.)

The hope of future glory excites to holiness

1. Is it possible for any man to purify himself? Is it not the Spirit of God that must work in us both to will and to do? To this I answer, that we must distinguish of a twofold work of purification.

(1) The first is, the infusing of the habit of purity or holiness into the soul, which is done in regeneration or conversion; and in this respect no man living can be said to purify himself.

(2) The other is the exercising of that habit or grace of purity, which a man received in conversion; by the acting or exercising of which grace he grows actually more pure and holy. And in this respect a man may be said in some sense to purify himself, yet not so as if he were either the sole or the prime agent in this work.

2. But admitting that a man may purify himself in the sense mentioned, yet can he do it to that degree as to equal the purity of Christ Himself?--to purify himself even as He is pure? To this I answer, that even as, denotes here only a similitude of kind, not an equality of degree; that is, he that hopes for glory, gets his heart purified with the same kind of holiness that is in Christ, though he neither does nor can reach it in the same measure of perfection: he gets the same meekness, the same spiritual mindedness and love to the Divine precepts; that is, the same for kind.

I. What is implied and included in a mans purifying of himself, here spoken of in the text. Now that which a man is to remove and to purify himself from is--

1. The power of sin.

(1) Wherein it consists.

(a) A most serious and hearty bewailing of all the past acts of sin by a continually renewed repentance. We may here compare the soul to a linen cloth, it must be first washed to take off its native hue and colour, and to make it white; and afterwards it must be ever and anon washed to preserve and to keep it white. In like manner the soul must be cleansed, first from a state of sin by a converting repentance, and so made pure, and afterwards by a daily repentance it must be purged from those actual stains that it contracts, and so be kept pure. Till it be our power and privilege not to sin, it is still our duty to repent.

(b) The purifying ourselves from the power of sin consists in a vigilant prevention of the acts of sin for the future. If we would keep our garment clean it is not sufficient to wash it only, unless we have also a continual care to keep it from trailing in the dirt. For a restraint of ourselves from the committing of sin bereaves the power of sin of that strength that it would certainly have acquired by those commissions. While a beast is kept in and shut up he still retains his wild nature; but when he breaks out and gets loose his wildness is much more hurtful and outrageous. Now, for the keeping of sin from an actual breaking out, a man should observe what objects and occasions are apt to draw it forth, and accordingly avoid them.

(c) The purifying ourselves from the power of sin consists in a continual mortifying and weakening the very root and principle of inherent corruption. Sin is not only a scar, or a sore, cleaving to one part or member, but it has incorporated itself into the whole man (Job_25:4). A man draws so much filth from his very conception and nativity, that it is now made almost as natural and essential to him to be a sinner as to be a man. Now the chief work of purification lies in the disabling and mortifying this sinful faculty. The power of godliness must be brought into the room of the power of sin.

(2) The means by which it is to be effected--

(a) The first is, with all possible might and speed to oppose the very first rising and movings of the heart to sin; for these are the buds that produce that bitter fruit; and if sin be not nipped in the very bud, it is not imaginable how quickly it will shoot forth. When an enemy is but rising, it is easy to knock him to the ground again; but when he is up, and stands upon his legs, he is not then so easily thrown down.

(b) A second way to purify ourselves from the power of sin is to be frequent in severe mortifying duties, such as watchings and lastings, the use of which directly tends to weaken the very vitals of our corruption. For they are most properly contrary to the flesh; and whatsoever opposes that proportionably weakens sins. Better were it for a man to restrain an unruly appetite, and to stint himself in the measures of his very food and his sleep, than by a full indulgence of himself in these to pamper up his corruption, and give it strength and activity to cast off all bonds, till at length it becomes unconquerable.

(c) A third way to purify ourselves from the power of sin is to be frequent and fervent in prayer to God for fresh supplies of sanctifying grace. There is no conquest to be had over sin but by grace, nor is grace any way so effectually to be procured as by prayer. A praying heart naturally turns into a purified heart.

2. I proceed now to the other thing from which we are to purify ourselves, and that is, the guilt of sin. In speaking of which I shall show--

(1) Negatively, what cannot purify us from the guilt of sin.

(2) Positively, what alone can.

(a) For the first of these. No duty or work within the power and performance of man, as such, is able to expiate and take away the guilt of sin. In this matter we must put our hands upon our mouths, and be silent forever.

(b) In the next place therefore positively, that course which alone is able to purify us from the guilt of sin, is by applying the virtue of the blood of Christ to the soul by renewed acts of faith. It is from His crucified side that there must issue both blood to expiate and water to cleanse our impieties. Faith also is said to purify the heart (Act_15:9). But how? Why certainly, as it is instrumental to bring into the soul that purifying virtue that is in Christ. Faith purifies, not as the water itself, but as the conduit that conveys the water.

II. How the hope of heaven and a future glory comes to have such a sovereign influence upon this work.

1. First upon a natural account; this hope purifies, as being a special grace infused into the heart by the Holy Ghost, and in its nature and operation directly contrary to sin: as heat is a quality both in nature and working, contrary to and destructive of cold. When leaven is cast into the lump it presently begins to work and to ferment, till by degrees it has thoroughly changed the whole mass. In like manner every grace will be incessantly working, till it has wrought over the heart to its own likeness. Now hope is one of the principal graces of the Spirit, so that we have it marshalled with faith and charity, and placed immediately after faith in regard of the method of its operation, which is immediately consequent upon that of faith. For what faith looks upon as present in the promise, that hope looks upon as future in the event. Faith properly views the promise, hope eyes the performance.

2. The hope of future glory has an influence upon this work of purifying ourselves upon a moral account; that is, by suggesting to the soul such arguments as have in them a persuasive force to engage it in this work.

(1) The necessary relation that this work has to the attainment of heaven, as the use of the means to the acquisition of the end.

(2) It is purity alone that can fit and qualify the soul for so holy a place. He that is clothed in filth and rags is not a fit person to converse and live in a court; nor is there anyone who designs the course of his life in such a place but will adorn and dress himself accordingly.

(3) The obligation of gratitude. If I expect so great a gift at Gods hands as eternal happiness, even humanity and reason cannot but constrain me to pay Him at least a temporary, short obedience. For shall I hope to be saved by Him whom I strike at and defy? Or can I expect that He should own me in another world when I reject, despise, and trample upon His commands in this?

(4) Purity is the only thing that can evidence to us our right and interest in those glorious things that we profess ourselves to hope for. (R. South, D. D.)

The Christians hope and its fruits

The one great object of the revelation which God has given us, is to make us happy in making us holy. To this end every part of revealed truth more or less directly tends.

I. The Christians hope--what it is. This hope is, that he shall in every respect, in body as well as in soul, be made wholly like his Saviour. Further, observe that this is a real hope. It is not a mere wish, a doubtful surmise, a faint desire; it is a sure and certain hope. We know that when He shall appear we shall be like Him. And, let me add, that hope implies not only a bare expectation, but expectation accompanied with desire, consequently, if the great subject of his hope be the presence of Christ, that presence is what the Christian will desire above all things, and feel to be the perfection of happiness.

II. The effects of this hope. Every man that hath this hope in Him purifieth himself, even as He is pure. Now, observe in this the implied certainty of the connection between the hope of the Christian and the life of the Christian; between the sure anticipation of glory hereafter and holiness here. Here, then, are two points we have to consider the extent to which the Christian attains purity, and how far the work of purification is his own. With reference to the first point the meaning manifestly is not that the Christian is even now actually as pure as Christ, but that he endeavours to make himself so. But in what sense is this work his own? The Christian does not, as an independent agent, purify himself. The idea is absurd, and involves an impossibility. But although the work of purification is Gods, we are not mere machines, nor does He treat us as such. He deals with us as with rational, intelligent beings, capable of discerning between good and evil, and of choosing for ourselves. (A. Jenour, M. A.)

The Christians hope and its results

I. The object of a Christians hope.

II. The foundation of these hopes. Beloved, now are we the sons of God. The foundations of such high expectations should be strongly laid; and they are strongly laid, even in the grace of Gods adopting love.

III. What is the practical result of this hope within a believers heart? It is equally powerful and universal. (R. P. Buddicom, M. A.)

The great hope of the sons of God, and its influence on life

I. The great hope of the sons of God--To be like Christ, and that implies an unbounded progress towards perfection. To be like Christ implies two things: perfect communion with God, as the blessedness of life; and perfect self-sacrifice, as the law of life. These were the two great features of Christs human character: to have them is our destiny; to have them is to be perfect.

II. Its influence on life--He that hath this hope in him purifieth himself, even as He is pure. To the question, How shall I realise an aim so glorious? John answers--Hope for it--and the hope will gradually become the means of fulfilling itself.

1. As an unconscious influence.

2. As a safeguard against lifes temptations. (E. L. Hull, B. A.)

The purifying effect of hope in Christ

I. The present privileges and future hope of the Christian.

1. The present privilege of the Christian is to look up to God as his Father.

2. But this state of privilege is preparatory to something still higher, more precious and valuable.

II. Is whom and on what basis is he permitted to entertain so glorious and exalted a hope?

1. He has this hope in Christ Jesus our Lord; in God who hath given us His eternal Son to be the propitiation for our sins, and the Holy Spirit to them that obey Him.

2. His hope rests upon the work of Christ upon earth and His glorification in heaven.

III. The effect of this hope on the believers heart and life.

1. This hope is calculated altogether to ensure his sanctification, to cleanse and sublimate his soul.

2. But what is the effect of hope in bringing about this purification? Much every way. The hope of the Christian is altogether calculated to elevate the soul and ennoble the character. Is he the inheritor of the kingdom of heaven, and shall he not prepare himself to take possession of his inheritance?

IV. But after what model must we purify ourselves? We must purify ourselves even as He is pure. He must propose to himself no faulty or defective pattern. (H. J. Hastings, M. A.)

A purifying hope

I. The first thing here implied is incorruption. In purity or in holiness there is incorruption, or incorruptibility. Every man that hath this hope has a knowledge of his entire corruption and depravity; and he consequently comes, in his faith, in his desires, in his hope, out of this, and his hope centres in an incorruptible God. He has an incorruptible religion; God the Father appears in His incorruptibility in all the love of His heart, God the Son appears in His incorruptibility, God the Holy Ghost appears in His incorruptibility. We shall be invigorated to all eternity with all the freshness of incorruptibility.

II. Purity signifies also qualification. Every man that hath this hope, comes out of his own thoughts into Gods thoughts, comes out of his own sentiments into Gods sentiments, comes out of his own ways into Gods ways; and therefore we read of a mans ceasing from his own wisdom. What is the whole object of the gospel towards us? Why, to make known the mind of the Lord concerning us; and if I know the mind of God concerning me, that what He has done is for me, that His Holy Spirit is for me, that His testimony in the Holy Scripture is for me, why, being of one mind with Him, I am fit to live with God. There is no collision; there is perfect harmony.

III. Purity also supposes right. Every man that hath this hope conies out of his state of having no right to anything, into a right and title to the things of eternity. And what is our right to eternal glory? Why, that question may be answered several ways, but I answer it in these few words: our right to eternal glory is the authority of God.

IV. Purity supposes also liberty. Where is our bondage? In sin. Sin is our bondage. The flesh, the law, the world--these things are our bondage. But holiness purity is our liberty. Then every man that hath this hope comes into liberty. Christ having led captivity captive, has for Himself and for us perfect liberty. What is to hold Him? The law is established, the covenant confirmed, the promises Yea and Amen: He has dominion over all worlds. (James Wells.)

The pattern of purity

1. The workman is everyone that hath hope in Him, everyone that looks to be like the Lord Jesus in the kingdom of glory, he is the man must set about this task.

2. The work is a work to be wrought by himself; he is a part of the Lords husbandry, and he must take pains as it were to plough his own ground, to weed his own corn, he must purify himself; this is the work.

3. The pattern by which he must be directed is the pattern of the Lord Jesus Christs purity.

I. That a man that is careless of purifying himself, that man must have no hope. Shall we encourage men to that hope, that they shall carry with them to hell? May we say, thou mayest hope to be like Christ in glory, when thou dost not labour to be like Him in purity in this world? We should betray that soul. And do you know, this is the beginning of salvation. When a man hath run hitherto in a naughty course, and now comes to be resolved in his conscience, that if he continue thus he shall perish, I say the revolving of his conscience that way is the beginning of his conversion.

II. Whosoever hopes to be saved must set himself upon this work, to purify himself. But here is as great a difficulty as the other. Doth it lie in the power of a man to purify himself? That is the work of God (Psa_51:10). You must not make one truth of God to destroy another; therefore, for the clearing of it, consider what the apostle writes (Php_2:12). God doth not work things in us or with us, as we do with a spade or a shovel; that is, that we shall be mere patients only, but He works with us suitably to the reasonable soul He hath bestowed upon us. Though principally God, yet there is a concurrence between God and thee; and this is grace, when thy will is made active and able to do things, that now the things done by Gods grace are attributed to men. How may it be done? The examples of the world are like a stream that carries a man clean out of the way of purity.

1. Remember we come to do service to a Father; that is, for encouragement.

2. No means in the world so effectual as when a man would go to Christ to look to His ordinances. What are they? His word and His sacraments.

3. Then go and read a lecture to thyself of watchfulness. What it is to watch, that implies when a man is in great danger to be surprised, that all is untrusty within him, and false abroad; then reason, I had need of a strong watch of every side; I have a false nature, and this flesh of mine is ready to betray me into the hands of the world and of the devil; therefore there must be a marvellous strong guard.

III. The pattern to which we should conform ourselves. The glass we should imitate is our Saviour Jesus Christ, as He is pure. It is not meant thou shouldst ever hope to be as pure in quantity. As is not a note of quantity, but of quality--it shows a likeness. A man that would have his child to write a fair hand, he will not give him an ill copy to write by, but as fair as may be, though there be no possibility the child should write so well as it. So we cannot possibly attain to that purity in Christ, yet the copy must be fair. Scholars, if they will have an elegant style, they set the best orators before them. Thus, though the law of God be perfect, though such a thing as a man is not able to fulfil, yet it is a fit pattern; the copy must be fair, that I may mend my hand by it. And thus, if we go on following our pattern, as the scholars hand, by practice, mends every day, though it never come near the copy, so shall we grow in grace. (R. Sibbes.)

The influence of the Christian hope on the Christian character

The apostle is here speaking of true Christians only. Now are we the sons of God. They have been brought into closer relationship to Him, through repentance and faith in the Lord Jesus Christ. They have received the grace of adoption, and are members of His family. Then the apostle turns our thoughts from the true Christians present advantages to his coming blessedness. They shall see their Saviour as He is. Having spoken of the believers position and prospects, the apostle proceeds to state a third great matter--the influence which a Christians expectation for the future should have on his consecration for the present. The confidence that he will one day be with Jesus, the confidence that he will one day be fully like to Jesus--that helps to make him, in some measure, like to Jesus, even on this side the grave. He that hath this hope in Him purifieth himself, even as He is pure. Heaven is largely unknown. Eye hath not seen it, heart hath not conceived its joys; but enough is revealed to make the hope of being there one of the mightiest agents in moulding the character of man, even in this mortal state. What we shall be there is to regulate what we are here. There, there are harps of gold and songs of triumph; there, the light that never fades. From us all that is far away; far from us in point of time and place and character. But yet it is intended by God to work upon us here and now. Through all the intervening space that heavenly glory is to stretch forth its hand, and touch our souls and transform them into the image of our Lord and Master. Let me in the next place direct your attention to some of the details of this great matter. There is no grace of Christian character, to be acquired here, which may not be fostered by the thoughts of what we shall have there. There is that first of all the graces Faith--the foundation stone in the temple of Christian character, the root out of which all other fruits of the Spirit do grow. Maybe some of you have sore conflict with doubts. You have tried many expedients without being satisfied. Have you tried what a clearer hope of heaven will do? If amidst the darkness of this mortal state you can yet read your title clear to mansions in the skies, you will then remember that there is no night there; you will be able to say with the greathearted Arnold of Rugby, In the presence of an admitted mystery, I can lie down as calmly and contentedly as in the presence of a perfectly comprehended truth. Next to faith, the apostle Peter mentions courage. Add fortitude to your faith. Because he is a soldier, a Christian needs to be brave. There will be no cowards in heaven; and there ought to be none in the visible Church below. You will remember what they tell of Nelson, when he had cleared his deck for action and was about to enter into the deadliest struggle with the adversary. Now, he says, now for Westminster Abbey or the peerage! He looked beyond all the darkness and danger of the bloody conflict. If I fall, said he, they will bury me among the noble dead; if I survive, they will give me a place among the noble living. Therefore had he no fear. Therefore was he forgetful of peril. The sight of the future glory inspired him with all the courage the occasion required. Maybe some of you have sadly felt your lack of soldierly courage. You have wanted the boldness to say no, when asked to do some forbidden thing; or if you had the courage to say no, you had not the courage to give the real reasons for so saying. It is in the latter respect that so many fail. I am sure I speak to some who have often been ashamed of their shamefacedness and faithlessness. They have mourned over their want of soldierly fortitude, and have longed for more of the heroic spirit that could dare anything for Jesus sake. Have you ever tried the power of a clearer, stronger hope of heaven? The bravest soldiers of the Cross have been men who drew their inspiration from the world to come. Temperance is a grace of character we have to cultivate in this life. Some of you are saddened by your felt want of this Christian moderation. You feel a constant peril of the world getting too much power over you. The saints of God have tried many remedies for this. Simeon Stylites built his high pillar, and lived on the top of it for thirty years. I am not aware that his worldly mindedness was much diminished by it. The only effective cure is that which Gods Word prescribes, Set your affections on things above. Until you get the other world into its right place in your hearts, you will never keep the present world in all due subordination. The starry circle of Christian graces is not yet complete. There must be patience as well as temperance. What would patience be if it had no hope of heaven to sustain it? It would never be strong enough to do its perfect work. It would languish and die in many a heart. It was never before the mighty thing it hath been since Christ brought life and immortality to light through the gospel. Some of you, maybe, have heavy burdens to carry, and you long to carry them more like Christ carried His Cross--without one word of complaint, without one feeling of discontent. Sometimes your greatest trouble is that you cannot bear your troubles. You know what you ought to do, you desire to do it; but, while the spirit is willing, the flesh is weak. You must try this expectation, a bright hope of heaven. This expectation has never failed. I have seen an aged Christian who has toiled through many a weary year and was a poor man still. Age and infirmity had weakened his efforts, but still he must work to earn his daily bread. Yet have I seen such a one free from all fretfulness and murmuring. He had hope in Christ; and that hope did soar away to heaven, and then came back again with leaves from the tree of life. I pass by other virtues we have to cultivate to speak of those which are last but not least in the apostles inventory of Christian graces--brotherly kindness and charity. Amidst all our divisions and differences, what power of reconciliation there is in the thought: We go to the same home, to join in the same song, to cast our crowns at the feet of the same Divine Saviour! (C. Vince.)

Hope making pure

No sacred inspiration, no emancipating impulse, no consecrating motive, no uplifting enthusiasm, no grand ethical or spiritual force of any sort, can spring from self-despite. Good is not born of evil nor of the mere contemplation and realisation of evil. Convince a man that he is a low creature, a mere animal, evolved fiord lower types, and he will go far toward proving the doctrine true. Make out that a man is the slave of circumstances, the victim of base necessity, and the slave of circumstances and the victim of base necessity will he be. Helpful moral ministry lies in the revelation of the noble and divine in man, the elements of worth, the germs, the potencies of good. The grand characteristic of the gospel of Jesus Christ is that it makes a man feel that he is a being of capacity and worth, one whom God loves and cares for, desires to redeem and save, and purposes to do great things by, counting not the cost the process of His grace involves. It sets forth the ideal relation of man as the child of God. What soul but recognises this as the highest, deepest, grandest truth concerning it? What so accentuates the evil into which men have actually fallen as the light of this sublime truth? And what so brings the sense of shame with regard to evil in ourselves and starts the reactions of repentance and resolve, as to realise from what height we have fallen into it, what better purpose our sin has foiled, and with what pain and grief it is regarded by those who know us best and love us most! This is the effect of the revelation of Jesus Christ to the soul. It reveals the man to himself, shows him what he truly is, and awakens the instincts which belong to his deepest affinities and relations. It makes him feel how foreign sin is to his real nature and life, and starts the yearning after goodness. It sets the child of God crying out unto and claiming his Father. Nothing is so terrible as the theory--call it philosophy, science, rationalism, agnosticism, or what you will--that man is abandoned to the evil into which he has fallen, with no help for his recovery. This subverts all the moral principles and paralyses all the moral forces of a life and opens the way for all manner of delusions, sophistries, subterfuges, and shams. But that is a grand, Divine, redeeming, saving religion which shows man that he is a child of God, awakens the instincts of this relation, and leads him into the actual and effectual realisation of what he natively and ideally is, enabling him to say, Beloved, now are we the sons of God. But that will not do for man what he needs which destroys aspiration, and allows to settle upon him the dull satisfaction of a finality, the thought that he has attained to the highest, and that there is no grander possibility and idea calling to him, and challenging endeavour. Mans true life is one of progress and growth. And it is another eminent characteristic of Christianity that it meets this requirement. It sets before man lofty ideals. But something has grown certain by that which already is. We know that our perfecting must come in our religion, not out of it; in our Divine sonship, not out of it. Oh, the sadness of those whose religion has failed them, or who have become stolid and moribund in it, to whom it has become a memory, but ceased to be a hope, and whose good days are behind them! Christianity, where it has a true effect, makes us know that, if certain influences could act upon us completely, if we could be perfect correlation to certain forces, the result would translate and fulfil all our best desires. It is the nature and inevitable effect of hope to train the life into preparation for its own realisation, and to purify it of all that is inconsistent therewith. We pitch our lives at the height of the good we anticipate. The ideal draws us into itself. Thus, hope is the beginning of its own fulfilment. Especially is this the case if the hope be centred, as every great and noble hope must be, by a heart of living personality, and the looked for event is to give to us, and give us to, not only somewhat, but some one. We see this in the forecast of and preparation for the great, solemn, tender, and sacred relations of the present life. How the anticipation of these lifts up the life to their plane! Change is impending by which our life is going to be translated from the present scene and setting, with their poverty and hardness, to a condition of affluence and advantage. How we set our lives in the order of the new days and ways! We say, I shall do this and that by and by, and we begin to do this and that now; I shall have this and that when the change has come, and the anticipation already moulds our tastes and consciousness; my friend lives thus and so, and we begin to live like Him with whom we are soon to be. The provincialisms fall off from us as we contemplate the grand capital of being. The prodigal, through all his homeward journey, must have been becoming ever more and more a son, because he was going to his father. Hawthorne has given profound truth pictorial form in his allegory of The Great Stone Face: The young man, Ernest, had heard, when a child, from his mothers lips, the local prophecy, that some day there should come to the valley one bearing an exact resemblance to the great stone face which they could see in the neighbouring mountain, and being the greatest and noblest personage of the time, should be a great blessing to those among whom he lived; and he had taken the prophecy more seriously than the other inhabitants of the valley. As he had greater faith, he had the power of seeing more clearly than his neighbours the grandeur of the strange, stony outline, and so the prophecy meant more to him than the rest, and the hope of its fulfilment entered more deeply into his life. Ever as the years passed that hope became stronger and of richer meaning. When this one and that one came to the valley and was regarded as the fulfilment of the prophecy--Mr. Gathergold, the millionaire; General Blood and Thunder, the military hero; Old Stony Phiz, the eminent statesman; and the poet, whose wondrous songs glorified both nature and humanity, and had such meaning and charm for Ernest himself, his hope was most eager and rejoicing; but he was always the first to discover that the prophecy was not yet fulfilled. But ever as the prophecys fulfilment was thus deferred, the great stone face seemed to whisper to him, Fear not, Ernest; he will come. As he thus dearly cherished the hope of the great mans coming, he gave himself to doing good, preparing the valley for the great benefactors arrival, doing in his imperfect way what he thought the great one who would fulfil the prophecy would do in his better way when he came. He learned a heavenly wisdom and became involuntarily a preacher, the pure and high simplicity of his soul, which dropped silently in good deeds from his hand, flowing also from his lips in words of truth, so that the people came to him with their needs and troubles, felt in his presence the benignity of the great stone face, and had a greater confidence that one would come who resembled it, until at length, when Ernest had grown old, and with the grey about his face like the mists which often hung about the face in the mountain, the people saw that he resembled it. His hope had configured his features, even as the character of which they were the expression. And the people said, The man resembling the great stone face is with us; but Ernest the more firmly believed that a wiser and better than himself would yet appear. Thus is it ever with our noblest hopes. Thus is it with the grandest of all hopes--that of seeing God. All grossness, triviality, selfishness, sordidness, falsity, scorn, bitterness, and contempt are purged from the heart where such hope abides. Pessimism is the grave of heroism, aspiration, the nurse of noble purpose and generous ardour. He who believes the worst will be, will be his worst. He who believes the best will be, will be his best. And he who hath the hope of seeing Christ and being like Him, will purify himself even as He is pure. The life that is pitched only at temporal ends will be weak in its ethics and liable to allow itself large licence as to means. But when one has attained to the love of the highest and has come to realise that the highest is the most human too, the soul then knows that it belongs to the highest and must be joined to the highest, and the life is governed by sublime attraction. The great question in regard to every life is, Does it respond to the highest, does it cleave to the best? The great Elder Brother, revealing your Divine sonship, making possible its realisation, and setting before you the glory of its consummation, claims you for Himself, claims you for the Father whom He reveals, claims you for the life for which you were made. (J. W. Earnshaw.)

The Christians hope

I. A Christian is described by his hope. Hope is a special act of the new life, and an immediate effect of our regeneration. The animal life fits us to live here, but the spiritual life hath another aim and tendency; it inclineth and disposeth us to look after the world to come.

1. The nature of it. It is a certain and desirous expectation of the promised blessedness: the promise is the ground of it; for hope runneth to embrace what faith has discovered in the promise (Tit_1:2).

(1) The expectation is certain, because it goeth upon the same grounds that faith doth, the infallibility of Gods promise, backed with a double reason, both of which do strongly work upon our hope. First, the goodness of Christ; He would never proselyte us to a religion that should undo us in this world, if there were not a sufficient recompense appointed for us in another world (1Co_15:19). Secondly, the simplicity, and faithful and open plainness which Christ ever used; this is pleaded (Joh_14:2).

(2) The expectation is earnest and desirous, because it is as great a good as human nature is capable of.

2. The necessity of this hope, which is twofold--

(1) To support us under our difficulties. How else could we subsist under the manifold troubles of the present life. Oh, how would a Christian be tossed up and down, and dashed against the rocks, if he were without his anchor!

(2) To quicken our diligence, and put life into our endeavours and resolutions, that we may not faint in the way to heaven (Act_24:16). All the world is led by hope; it is the great principle which sets everyone a work in his vocation and calling. The merchant trades in hope, the husbandman ploughs in hope, and the soldier fights in hope. So what sets the Christian a work, notwithstanding the difficulties which attend his service, the temptations which assault his constancy, the calamities which attend his profession, but only hope? You see to what to turn your eye, and direct your pursuit; it is the everlasting fruition of the ever-blessed God. Secondly, this hope. It is not said he that hath hope in Him, but he that hath this hope; it is not a sensual enjoyment which is propounded as our blessedness, but seeing God as He is, and being like Him; if our hearts be set upon the vision and likeness of God, we will be purifying ourselves more and more. It is not a sensual paradise, but a pure sinless state. Thirdly, this hope in Him. If we expect to receive it from God, we must receive it upon Gods terms, and according to His manner of promising it. Now He promiseth it not absolutely, but conditionally, to the pure and holy, and to none else. Fourthly, observe the quantity of the proposition; it is not particular nor indefinite, but it hath an expression of universality affixed; every man that hath this hope. It is not spoken of some eminent saints, who shall have a greater degree of glory than the ordinary sort of Christians, but of all who have any interest or share in it.

II. The purity and likeness to Christ, which is the effect of this hope.

1. Here is an act done on the believers part, he purifieth himself, or a serious endeavour of purity and holiness. God giveth the new nature, first infuseth the habits of grace, and then exciteth them; and being renewed and excited by God, we set ourselves to seek after holiness and purity in heart and life.

2. It noteth a continued act; it is not he hath purified, but, he purifieth himself; he is always purifying, making it his daily work to clarify and refine his soul, that it may be fit for the vision of God, and the fruition of God.

3. It noteth a discriminating act, He purifieth himself. It is not said, should purify of right, de jure, but de facto; he is, and will be in this work. It is not laid down here by way of precept, or as a rule of duty, which yet would be binding upon us, but as an evidence and mark of trial, whereby the heirs of promise are notified and distinguished from others.

4. It noteth an unlimited endeavour, He purifieth himself. He doth not say from what, he leaveth it indefinitely, because he would include all sin, and exclude none. There must be an endeavour after universal purity. If you will have me descend to particulars, let me warn you of two things--first, fleshly lusts (1Pe_2:11); and, secondly, worldly lusts (Tit_2:12).

III. I now come to the connection between both these.

1. You may take notice of the suitableness of our heart to the object, or the things believed and hoped for. That which we hope for is conformity to Christ, a pure immaculate state of bliss. Men are as their hopes are; if they pitch on carnal things, they are carnal; if upon worldly things, they are worldly. Our affections assimilate us into the objects they fix upon.

2. It is the condition indispensably required of us; it is not an indifferent thing whether we will be holy, yea or no, but absolutely necessary. Heaven is the portion of the sanctified (Act_26:18). (T. Manton, D. D.)

The practical influence of the believers hope

I. The standard of purity is Christ.

1. We should consider Him attentively as the means of elevating our views of holy obedience by His blessed example, and of stimulating us to seek for higher attainments in grace than we are likely to find by our very imperfect knowledge of our yet imperfect brethren.

2. The moral sight, like the mariners, acquires by practice an almost inconceivable keenness; and the highest points of moral beauty in the temper and conduct of Jesus are only visible to him who looks on Him and His perfections continually with ardent attachment, with keen and steady scrutiny, and with holy desire to follow in His steps.

II. The principles of purification which are in operation in the Christians mind.

1. A sense of the love and mercy of God in this dispensation of salvation.

2. Filial affection to God, as having become His child.

3. The expectation of the promised blessing.

4. The spiritual influence by which his belief is maintained.

III. The result accomplished in the believers mind.

1. He that has the Christian hope, obtains a purity of thought and intention.

2. He attains to the purifying of his tempers and dispositions.

3. He attains to the purifying of the affections.

4. He attains to purity of conversation in the world, and of intercourse with his fellow men.

5. He attains to purity of conscience. (Edward Craig, M. A.)

The Christians hope

I. Its objects.

1. The second and glorious appearance of Christ.

2. Complete resemblance to His image.

3. The contemplation of His glory and the enjoyment of His love as the means of perfecting this resemblance.

II. Its certainty.

1. Think on what it rests: not on the schemes of men, which a thousand unforeseen events, and even the failure in a single instance of the means which are employed to accomplish them, may render abortive; but on the purposes of God towards those who are in Christ Jesus--on the determination of infinite wisdom, which no event can thwart.

2. Think of the security of its foundation: this is the work and the grace of Christ.

3. Think, again, what the character and origin of this hope is. It is the hope of seeing Christ, and being like Him; it is the fruit of the Spirit which is shed abroad in the heart.

III. The purifying influence of this hope.

1. The hope of Christs appearance must have a purifying effect on all who truly possess it, because without holiness it is absolutely impossible for them to inherit His glory.

2. The very nature and object of this hope have a purifying tendency. Why is it that the Christian longs for the manifestation of the sons of God? Not merely, or chiefly, because then he shall no more struggle with the distresses, or toils, or sorrows of life; but because then his grateful affections shall flow out in perpetual streams of adoration and obedience towards God and the Lamb; not checked, as at present, by any obstruction of temptation and sin. And can the love and dominion of sin subsist in union with such a hope as this? (D. Dickson, D. D.)

Purification by hope

The Christian is a man whose main possessions lie in reversion. Most men have a hope, but his is a peculiar one; and its effect is special, for it causes him to purify himself.

I. The believers hope.

1. It is the hope of being like Jesus. Perfect, glorious, conqueror over sin, death, and hell.

2. It is based upon Divine love.

3. It arises out of sonship.

4. It rests upon our union to Jesus.

5. It is distinctly hope in Him.

6. It is the hope of His second Advent.

II. The operation of that hope.

1. The believer purifies himself from--

(1) His grosser sins. From evil company, etc.

(2) His secret sins, neglects, imaginings, desires, murmurings, etc.

(3) His besetting sins of heart, temper, body, relationship, etc.

(4) His relative sins in the family, the shop, the church, etc.

(5) His sins arising out of his nationality, education, profession, etc.

(6) His sins of word, thought, action, and omission.

2. He does this in a perfectly natural way.

(1) By getting a clear notion of what purity really is.

(2) By keeping a tender conscience, and bewailing his faults.

(3) By having an eye to God and His continual presence.

(4) By making others his beacons or examples.

(5) By hearing rebukes for himself, and laying them to heart.

(6) By asking the Lord to search him, and practising self-examination.

(7) By distinctly and vigorously fighting with every known sin.

3. He sets before him Jesus as his model.

(1) Hence he does not cultivate one grace only.

(2) Hence he is never afraid of being too precise.

(3) Hence he is simple, natural, and unconstrained.

(4) Hence he is evermore aspiring after more and more holiness.

III. The test of that hope. Actively, personally, prayerfully, intensely, continually, he aims at the purification of himself, looking to God for aid. (C. H. Spurgeon.)

The Christians hope

The hope of the Christian is the one worthy, enduring hope that is capable of lifting man above the earth and leading him to heaven. For all earthly and human ideals are too near the man to last him more than a little while. No sooner does he propose one such to himself, and begin to mount toward it, than it begins to lose its excellence as he draws nigh to it, and soon it has no power to hold his affections. There is no imaginable state that he cannot so disenchant except heaven, and no model that he cannot unidealise except the Son of God. Therefore, every mere earthly hope is unworthy to rule a man, and if he have no higher, will at last degrade him; because man is greater than any earthly honour he can aspire to, and greater than the world he lives in, and greater than all its achievements and glories--yes, greater than anything except God. Here, now, is the eternal grandeur of Christs religion. It proposes the only worthy and enduring hope to man. It says to you and to me, If you will you may be God-like, for you are the sons of God. And you may be like Him if you will, and see Him as He is. This is the way to the stars. And Jesus, our Elder Brother, has gone before, and opened the way for aspiring man to follow. Behold, they go to Him, out of every nation. One by one they shake off all meaner desires, and lay all meaner purposes down, and as they climb toward Him along the various paths of suffering and of duty their hearts are filled with a common hope--to be like Him, and see Him as He is. (Bp. S. S. Harris.)

Purifying power of hope

In the moulding room of an iron foundry you may see workmen making in fine sand the moulds into which the molten iron will be poured in a day or two. It is delicate work, requiring care and skill. Compared with it, the pouring of the molten iron into the mould seems very easy. But it is not. Air bubbles that weaken the iron are more dangerous than a wrong pattern. It is a great thing to get a good ideal of life. But to work out the ideal, to make it real, to get the work just like the perfect pattern, is no easy thing. There are more failures from the want of faithfulness and skill in the worker than from the want of a good model of the work to be done. Hope has a purifying power.

1. Because it knows that without holiness no man shall see the Lord.

2. Because it creates an atmosphere of life that is death to personal impurity.

3. Because it encourages us to believe that the work of our being made like Christ will be accomplished. The Lord will perfect that which concerneth me.

4. Because we grow like those we ardently love. (Geo. Cooper, D. D.)

Christian hope influencing present Christian life

There is, in one of the valleys of Perthshire, a tree which sprang up on the rocky side of a little brook, where there was no kindly soil in which it could spread its roots, or by which it could be nourished. For a long time it was stunted and unhealthy, but, at length, by what may be called a wonderful vegetable instinct, it has sent a fibre out across a narrow sheep bridge, which was close beside it, and that fixed itself in the rich loam on the opposite bank of the streamlet, whence it drew sap and sustenance, so that it speedily became vigorous. Now, what that tiny bridge was to the tree, the Resurrection of Christ is to the believer. The Christian life on earth is growing in an unkindly soil; and if it could find no better nourishment than that can furnish it would die; but, taught by the Holy Spirit of God, through faith in the resurrection and ascension of the Lord, it sends a rootlet across the river into the better land, and draws from that all the support it needs to keep it fresh and healthy. (W. M. Taylor.)

The purifying hope

Let thy hope of heaven moderate thy affections to earth. You that look for so much in another world may be very well content with a little in this. Nothing more unbecomes a heavenly hope than an earthly heart. You would think it an unseemly thing to see some rich man, that hath a vast estate, among the poor gleaners in harvest time, as busy to pick up the ears of corn that are left in the field as the most miserable beggar in the company. Oh, how all the world would cry shame of such a sordid man! Well, Christian, be not angry if I tell thee that thou dost a more shameful thing by far, if thou, who pretendest to hope for heaven, be as eager in the pursuit of this worlds trash as the poor carnal wretch is who expects no portion but what God hath left him to pick up in the field of this world. Certainly thy hope is either false, or at best very little. The higher the summer sun mounts above the horizon, the more force it bears to clear and heat the air with his beams; and if thy hope of salvation were advanced to any ordinary height in thy soul, it would scatter these inordinate desires after this world, with which now thou art choked up, and put thee into a greater heat of affection after heaven. (Christian Treasury.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 3:3. And every man that hath this hope in him — An expectation of seeing Christ as he is, built on a solid foundation, namely, the foundation of being a child and heir of God; purifieth himself — By applying to, and confiding in, the purifying blood of Christ, with a penitent, believing heart; by earnestly praying for and receiving the purifying Spirit of God; by obeying the purifying word, (1Pe 1:22,) and by exercising purifying faith in the truths and promises of the gospel, Act 15:9 : even as he is pure — The person who is inspired with this well-grounded hope, will keep before his eyes the pure and holy character of Christ, as the mark to which he is to press, that he may be prepared to receive the prize of his high calling of God in Christ Jesus, (Php 3:14,) it being God’s will and pleasure that believers should be conformed to the image of his Son, in order to their having the high honour and great happiness of dwelling with him, Rom 8:29; and that they should not expect to enjoy the privilege of sitting down at the marriage-feast, unless they had previously put on the wedding-garment. Mark this, reader: and give up all hope of being admitted into heaven hereafter, without a conformity to Christ in holiness here.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Purification from actual sin the test of our sonship, 1Jn_3:3-10.

3. And—Even in our humble state the very hope inspires every man to purify himself, aspiring even now to a divine likeness.

Purifieth himself— Outwardly, by abstaining from the external acts of sin; inwardly, by cultivating the grace of the sanctifying Spirit within us. He—God. If our faith holds to an impure God above us, we are indeed abandoned to impurity; but if the divine holiness is ever our standard of character, then we aspire to the high and holy.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

1 John

THE PURIFYING INFLUENCE OF HOPE

1Jn 3:3.

That is a very remarkable ‘and’ with which this verse begins. The Apostle has just been touching the very heights of devout contemplation, soaring away up into dim regions where it is very hard to follow,--’We shall be like Him, for we shall see Him as He is.’

And now, without a pause, and linking his thoughts together by a simple ‘and,’ he passes from the unimaginable splendours of the Beatific Vision to the plainest practical talk. Mysticism has often soared so high above the earth that it has forgotten to preach righteousness, and therein has been its weak point. But here is the most mystical teacher of the New Testament insisting on plain morality as vehemently as his friend James could have done.

The combination is very remarkable. Like the eagle he rises, and like the eagle, with the impetus gained from his height, he drops right down on the earth beneath!

And that is not only a characteristic of St. John’s teaching, but it is a characteristic of all the New Testament morality--its highest revelations are intensely practical. Its light is at once set to work, like the sunshine that comes ninety millions of miles in order to make the little daisies open their crimson-tipped petals; so the profoundest things that the Bible has to say are said to you and me, not that we may know only, but that knowing we may do, and do because we are.

So John, here: ‘We shall be like Him, for we shall see Him as He is.’ ‘And’--a simple coupling-iron for two such thoughts--’every man that hath this hope in Him’--that is, in Christ, not in himself, as we sometimes read it--’every man that hath this hope,’ founded on Christ, ‘purifies himself even as He is pure.’

The thought is a very simple one, though sometimes it is somewhat mistakenly apprehended. Put into its general form it is just this:--If you expect, and expecting, hope to be like Jesus Christ yonder, you will be trying your best to be like Him here. It is not the mere purifying influence of hope that is talked about, but it is the specific influence of this one hope, the hope of ultimate assimilation to Christ leading to strenuous efforts, each a partial resemblance of Him, here and now. And that is the subject I want to say a word or two about now.

I. First, then, notice the principle that is here, which is the main thing to be insisted upon, namely, If we are to be pure, we must purify ourselves.

There are two ways of getting like Christ, spoken about in the context. One is the blessed way, that is more appropriate for the higher Heaven, the way of assimilation and transformation by beholding--’If we see Him’ we shall be ‘like Him.’ That is the blessed method of the Heavens. Yes, but even here on earth it may to some extent be realised! Love always breeds likeness. And there is such a thing, here on earth and now, as gazing upon Christ with an intensity of affection, and simplicity of trust, and rapture of aspiration, and ardour of desire which shall transform us in some measure into His own likeness. John is an example of that for us. It was a true instinct that made the old painters always represent him as like the Master that he sat beside, even in face. Where did John get his style from? He got it by much meditating upon Christ’s words. The disciple caught the method of the Master’s speech, and to some extent the manner of the Master’s vision.

And so he himself stands before us as an instance of the possibility, even on earth, of this calm, almost passive process, and most blessed and holiest method of getting like the Master, by simple gazing, which is the gaze of love and longing.

But, dear brethren, the law of our lives forbids that that should be the only way in which we grow like Christ. ‘First the blade, then the ear, then the full corn in the ear,’ was never meant to be the exhaustive, all-comprehensive statement of the method of Christian progress. You and I are not vegetables; and the Parable of the Seed is only one side of the truth about the method of Christian growth. The very word ‘purify’ speaks to us of another condition; it implies impurity, it implies a process which is more than contemplation, it implies the reversal of existing conditions, and not merely the growth upwards to unattained conditions.

And so growth is not all that Christian men need; they need excision, they need casting out of what is in them; they need change as well as growth. ‘Purifying’ they need because they are impure, and growth is only half the secret of Christian progress.

Then there is the other consideration, viz., if there is to be this purifying it must be done by myself. ‘Ah!’ you say, ‘done by yourself? That is not evangelical teaching.’ Well, let us see. Take two or three verses out of this Epistle which at first sight seem to be contradictory of this. Take the very first that bears on the subject:--’The blood of Jesus Christ His Son cleanseth us from all sin’ {1Jn 1:7}. ‘If we confess our sins He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness’ {1. 9}. ‘He that abideth in Him sinneth not’ {1Jn 3:6}. ‘This is the victory that overcometh the world, even our faith’ {1Jn 5:4}.

Now if you put all these passages together, and think about the general effect of them, it comes to this: that our best way of cleansing ourselves is by keeping firm hold of Jesus Christ and of the cleansing powers that lie in Him. To take a very homely illustration--soap and water wash your hands clean, and what you have to do is simply to rub the soap and water on to the hand, and bring them into contact with the foulness. You cleanse yourselves. Yes! because without the friction there would not be the cleansing. But is it you, or is it the soap, that does the work? Is it you or the water that makes your hands clean? And so when God comes and says, ‘Wash you, make you clean, put away the evil of your doings, your hands are full of blood,’ He says in effect, ‘Take the cleansing that I give you and rub it in, and apply it: and your flesh will become as the flesh of a little child, and you shall be clean.’

That is to say, the very deepest word about Christian effort of self-purifying is this--keep close to Jesus Christ. You cannot sin as long as you hold His hand. To have Him with you;--I mean by that to have the thoughts directed to Him, the love turning to Him, the will submitted to Him, Him consciously with us in the day’s work. To have communion with Jesus Christ is like bringing an atmosphere round about us in which all evil will die. If you take a fish out of water and bring it up into the upper air, it writhes and gasps, and is dead presently; and our evil tendencies and sins, drawn up out of the muddy depths in which they live, and brought up into that pure atmosphere of communion with Jesus Christ, are sure to shrivel and to die, and to disappear. We kill all evil by fellowship with the Master. His presence in our lives, by our communion with Him, is like the watchfire that the traveller lights at night--it keeps all the wild beasts of prey away from the fold.

Christ’s fellowship is our cleansing, and the first and main thing that we have to do in order to make ourselves pure is to keep ourselves in union with Him, in whom inhere and abide all the energies that cleanse men’s souls. Take the unbleached calico and spread it out on the green grass, and let the blessed sunshine come down upon it, and sprinkle it with fair water; and the grass and the moisture and the sunshine will do all the cleansing, and it will glitter in the light, ‘so as no fuller on earth can white it.’

So cleansing is keeping near Jesus Christ. But it is no use getting the mill-race from the stream into your works unless you put wheels in its way to drive. And our holding ourselves in fellowship with the Master in that fashion is not all that we have to do. There have to be distinct and specific efforts, constantly repeated, to subdue and suppress individual acts of transgression. We have to fight against evil, sin by sin. We have not the thing to do all at once; we have to do it in detail. It is a war of outposts, like the last agonies of that Franco-Prussian war, when the Emperor had abdicated, and the country was really conquered, and Paris had yielded, but yet all over the face of the land combats had to be carried on.

So it is with us. Holiness is not feeling; it is character. You do not get rid of your sins by the act of divine amnesty only. You are not perfect because you say you are, and feel as if you were, and think you are. God does not make any man pure in his sleep. His cleansing does not dispense with fighting, but makes victory possible.

Then, dear brethren, lay to heart this, as the upshot of the whole matter: First of all, let us turn to Him from whom all the cleansing comes; and then, moment by moment, remember that it is our work to purify ourselves by the strength and the power that is given to us by the Master.

II. The second thought here is this: This purifying of ourselves is the link or bridge between the present and the future.-

‘Now are we the sons of God,’ says John in the context. That is the pier upon the one side of the gulf. ‘It doth not yet appear what we shall be, but when He is made manifest we shall be like Him.’ That is the pier on the other. How are the two to be connected? There is only one way by which the present sonship will blossom and fruit into the future perfect likeness, and that is,--if we throw across the gulf, by God’s help day by day here, that bridge of our effort after growing likeness to Himself, and purity therefrom.

That is plain enough, I suppose. To speak in somewhat technical terms, the ‘law of continuity’ that we hear so much about, runs on between earth and Heaven; which, being translated into plain English, is but this--that the act of passing from the limitations and conditions of this transitory life into the solemnities and grandeurs of that future does not alter a man’s character, though it may intensify it. It does not make him different from what he was, though it may make him more of what he was, whether its direction be good or bad.

You take a stick and thrust it into water; and because the rays of light pass from one medium to another of a different density, they are refracted and the stick seems bent; but take the human life out of the thick, coarse medium of earth and lift it up into the pure rarefied air of Heaven, and there is no refraction; it runs straight on. Straight on! The given direction continues; and in whatever direction my face is turned when I die, thither my face will be turned when I live again.

Do not you fancy that there is any magic in coffins and graves and shrouds to make men different from their former selves. The continuity runs clean on, the rail goes without a break, though it goes through the Mont Cenis tunnel; and on the one side is the cold of the North, and on the other the sunny South. The man is the same man through death and beyond.

So the one link between sonship here and likeness to Christ hereafter is this link of present, strenuous effort to become like Him day by day in personal purity. For there is another reason, on which I need not dwell, viz., unless there be this daily effort on our part to become like Jesus Christ by personal purity, we shall not be able to ‘see Him as He is.’ Death will take a great many veils off men’s hearts. It will reveal to them a great deal that they do not know, but it will not give the faculty of beholding the glorified Christ in such fashion as that the beholding will mean transformation. ‘Every eye shall see Him,’ but it is conceivable that a spirit shall be so immersed in self-love and in godlessness that the vision of Christ shall be repellent and not attractive; shall have no transforming and no gladdening power. And I beseech you to remember that about that vision, as about the vision of God Himself, the principle stands true; it is ‘the pure in heart that shall see God’ in Christ. And the change from life to the life beyond will not necessarily transform into the image of His dear Son. You make a link between the present and the future by cleansing your hands and your hearts, through faith in the cleansing power of Christ, and direct effort at holiness.

III. Now I must briefly add finally: that this self-cleansing of which I have been speaking is the offspring and outcome of that ‘hope’ in my text.

It is the child of hope. Hope is by no means an active faculty generally. As the poets have it, she may ‘smile and wave her golden hair’; but she is not in the way of doing much work in the world. And it is not the mere fact of hope that generates this effort; it is, as I have been trying to show you, a certain kind of hope--the hope of being like Jesus Christ when ‘we see Him as He is.’

I have only two things to say about this matter, and one of them is this: of course, such strenuous effort of purity will only be the result of such a hope as that, because such a hope will fight against one of the greatest of all the enemies of our efforts after purity. There is nothing that makes a man so down-hearted in his work of self-improvement as the constant and bitter experience that it seems to be all of no use; that he is making so little progress; that with immense pains, like a snail creeping up a wall, he gets up, perhaps, an inch or two, and then all at once he drops down, and further down than he was before he started.

Slowly we manage some little, patient self-improvement; gradually, inch by inch and bit by bit, we may be growing better, and then there comes some gust and outburst of temptation; and the whole painfully reclaimed soil gets covered up by an avalanche of mud and stones, that we have to remove slowly, barrow-load by barrow-load. And then we feel that it is all of no use to strive, and we let circumstances shape us, and give up all thoughts of reformation.

To such moods then there comes, like an angel from Heaven, that holy, blessed message, ‘Cheer up, man! "We shall be like Him, for we shall see Him as He is."‘ Every inch that you make now will tell then, and it is not all of no use. Set your heart to the work, it is a work that will be blessed and will prosper.

Again, here is a test for all you Christian people, who say that you look to Heaven with hope as to your home and rest.

A great deal of the religious contemplation of a future state is pure sentimentality, and like all pure sentimentality is either immoral or non-moral. But here the two things are brought into clear juxtaposition, the bright hope of Heaven and the hard work done here below. Now is that what the gleam and expectation of a future life does for you?

This is the only time in John’s Epistle that he speaks about hope. The good man, living so near Christ, finds that the present, with its ‘abiding in Him’ is enough for his heart. And though he was the Seer of the Apocalypse, he has scarcely a word to say about the future in this letter of his, and when he does it is for a simple and intensely practical purpose, in order that he may enforce on us the teaching of labouring earnestly in purifying ourselves.

My brother, is that your type of Christianity? Is that the kind of inspiration that comes to you from the hope that steals in upon you in your weary hours, when sorrows, and cares, and changes, and loss, and disappointments, and hard work weigh you down, and you say, ‘It would be blessed to pass hence’? Does it set you harder at work than anything else can do? Is it all utilised? Or if I might use such an illustration, is it like the electricity of the Aurora Borealis, that paints your winter sky with vanishing, useless splendours of crimson and blue? or have you got it harnessed to your tramcars, lighting your houses, driving sewing-machines, doing practical work in your daily life? Is the hope of Heaven, and of being like Christ, a thing that stimulates and stirs us every moment to heroisms of self-surrender and to strenuous martyrdom of self-cleansing?

All is gathered up into the one lesson. First, let us go to that dear Lord whose blood cleanseth from all sin, and let us say to Him, ‘Purge me and I shall be clean; wash me, and I shall be whiter than snow.’ And then, receiving into our hearts the powers that purify, in His love and His sacrifice and His life, ‘having these promises’ and these possessions, ‘Dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

1Jn 3:3. Τὴν ἐλπίδα, hope) He has treated of faith, and he will treat of it again: in the next place, he will treat of love; now he speaks of hope.—ἐπʼ αὐτῷ, in Him) in God.—ἁγνίζει, purifieth) This mention of holiness is appropriate after speaking of sight, which is delighted with purity.—ἐκεῖνος, He) Jesus Christ: 1Jn 3:5.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn_3:3 shows the moral effect of the Christian hope; not the condition with which the fulfilment of it is connected, as Lücke thinks. The same combination of ideas, only in the form of exhortation, occurs in 2Co_6:18; 2Co_7:1; 2Pe_3:13-14.

πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπʼ αὐτῷ] namely, the hope of one day being like God.[198] In the case of πᾶς ὁ ἔχ. we can, as in 1Jn_2:29, bring out the converse in the meaning of the apostle: every one … and only such (Düsterdieck). The phrase ἔχειν ἐλπίδα ἐπί with dative only here; Act_24:15 : ἔχ. ἐλπ. εἰς Θεόν; but ἐλπίζειν ἐπί with dative: Rom_15:12 and 1Ti_6:17.

αὐτῷ, i.e. Θεῷ] God is regarded as the basis on which the hope is founded. The idea of maintaining (Spener) is not contained in ἔχειν.

ἁγνίζει ἑαυτὸν καθὼς κ.τ.λ.] ἁγνίζειν (comp. on 1Pe_1:22), not to keep oneself pure (à Mons, Bengel, Russmeyer, etc.), but to purify oneself, i.e. to make oneself free of everything that is unholy; in Jam_4:8 it is used synonymously with καθαρίζειν. This self-purification necessarily follows from the Christians hope, because the object of this is to be like God, and therefore also to be holy.

In reference to the opinion that this purification is described as an act of man, Augustine says: videte quemadmodum non abstulit liberum arbitrium, ut diceret: castificat semetipsum. Quis nos castificat nisi Deus? Sed Deus te nolentem non castificat. Castificas te, non de te; sed de illo, qui venit, ut habitet in te. The active impulse of this ἁγνίζειν ἑαυτόν does not lie in the natural liberum arbitrium of man, but in the hope, which the salvation work of God presupposes in man.

This purification takes place after the pattern (καθώς) of Christ (ἐκεῖνος, 1Jn_3:4), who is ἁγνός, i.e. pure from every sinful stain. The want of harmony which exists in the juxtaposition of the ἁγνίζειν ἑαυτόν of the Christian and the ἁγνὸν εἶναι of Christ, must not induce us to take καθώς here otherwise than in 1Jn_3:7; 1Jn_2:6; 1Jn_4:17, namely = quandoquidem, so that this clause would add a second motive for the ἁγνίζειν ἑαυτόν, as Ebrard thinks; the sense rather is, that the purity of Christ is the pattern for Christians, which the Christian by self-purification strives to copy in his life also.

ἐστί: the ἀγνότης is a quality inherent in Christ (Lücke); the present is not put for the preterite, but signifies the unbroken permanent state; chap. 1Jn_2:29.

[198] Ebrard groundlessly would understand by ἐλπίς the treasure which is the object of the hope.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Jn 3:3 . The duty which our destiny imposes. ἐπʼ αὐτῷ , “resting on Him,” i.e. , on God as Father. Cf. Luk 5:5 : ἐπὶ τῷ ῥήματί σου , “relying on Thy word”. ἐκεῖνος , Christ; see note on 1Jn 2:6 . ἁγνός also proves that the reference is to Christ. As distinguished from ἅγιος , which implies absolute and essential purity, it denotes purity maintained with effort and fearfulness amid defilements and allurements, especially carnal. Cf. Plat. Def. : ἁγνεία εὐλάβεια τῶν πρὸς τοὺς θεούς ἁμαρτημάτων · τῆς θεοῦ τιμῆς κατὰ φύσιν θεραπεία . Suid.: ἐπίτασις σωφροσύνης . God is called ἅγιος but never ἁγνός . Christ is ἁγνός because of His human experience. The duty of every one in view of his appearing before God, his presentation to the King, is ἁγνίζειν ἑαυτόν , like the worshippers before the Feast (Joh 11:55 ), like the people before the Lord’s manifestation at Sinai (Exo 19:10-11 , LXX). It is his own work, not God’s, or rather it is his and God’s. Cf. Phi 2:12-13 . Aug.: “Videte quemadmodum non abstulit liberum arbitrium, ut diceret, castificat semetipsum . Quis nos castificat nisi Deus? Sed Deus te nolentem non castificat. Ergo quod adjungis voluntatem tuam Deo, castificas teipsum.”

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This word signifieth a likeness, but not in equality.

Now he describeth this adoption, (the glory whereof as yet consisteth in hope) by the effect, to wit, because that whosoever is made the Son of God, endeavoreth to resemble the Father in purity.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

this hope--of being hereafter "like Him." Faith and love, as well as hope, occur in Jo1 3:11, Jo1 3:23.

in--rather, "(resting) upon Him"; grounded on His promises.

purifieth himself--by Christ's Spirit in him (Joh 15:5, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [AUGUSTINE]. One's justification through faith is presupposed.

as he is pure--unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. And ever man that hath this hope in him] All who have the hope of seeing Christ as he is; that is, of enjoying him in his own glory; purifieth himself-abstains from all evil, and keeps himself from all that is in the world, viz., the lusts of the flesh, of the eye, and the pride of life. God having purified his heart, it is his business to keep himself in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The apostle does not here speak of any man purifying his own heart, because this is impossible; but of his persevering in the state of purity into which the Lord hath brought him. The words, however, may be understood of a man's anxiously using all the means that lead to purity; and imploring God for the sanctifying Spirit, to "cleanse the thoughts of his heart by its inspiration, that he may perfectly love him, and worthily magnify his name."

As he is pure.] Till he is as completely saved from his sins as Christ was free from sin. Many tell us that "this never can be done, for no man can be saved from sin in this life." Will these persons permit us to ask, how much sin may we be saved from in this life? Something must be ascertained on this subject: 1. That the soul may have some determinate object in view; 2. That it may not lose its time, or employ its faith and energy, in praying for what is impossible to be attained. Now, as he was manifested to take away our sins, 1Jo 3:5, to destroy the works of the devil, 1Jo 3:8; and as his blood cleanseth from all sin and unrighteousness, 1Jo 1:7; 1Jo 1:9; is it not evident that God means that believers in Christ shall be saved from all sin? For if his blood cleanses from all sin, if he destroys the works of the devil, (and sin is the work of the devil,) and if he who is born of God does not commit sin, 1Jo 3:9, then he must be cleansed from all sin; and, while he continues in that state he lives without sinning against God, for the seed of God remaineth in him, and he cannot sin because he is born, or begotten, of God, 1Jo 3:9. How strangely warped and blinded by prejudice and system must men be who, in the face of such evidence as this, will still dare to maintain that no man can be saved from his sin in this life; but must daily commit sin, in thought, word, and deed, as the Westminster divines have asserted: that is, every man is laid under the fatal necessity of sinning as many ways against God as the devil does through his natural wickedness and malice; for even the devil himself can have no other way of sinning against God except by thought, word, and deed. And yet, according to these, and others of the same creed, "even the most regenerate sin thus against God as long as they live." It is a miserable salvo to say, they do not sin so much as they used to do; and they do not sin habitually, only occasionally. Alas for this system! Could not the grace that saved them partially save them perfectly? Could not that power of God that saved them from habitual sin, save them from occasional or accidental sin? Shall we suppose that sin, how potent soever it may be, is as potent as the Spirit and grace of Christ? And may we not ask, If it was for God's glory and their good that they were partially saved, would it not have been more for God's glory and their good if they had been perfectly saved? But the letter and spirit of God's word, and the design and end of Christ's coming, is to save his people from their sins. Dr. Macknight having stated that αγνιζει, purifieth, is in the present tense, most ridiculously draws this conclusion from it: "In this life no one can attain to perfect purity; by this text, therefore, as well as by John 1:8, those fanatics are condemned who imagine they are able to live without sin." Yes, doctor, the men you call fanatics do most religiously believe that, by the grace of Christ cleansing and strengthening them, they can love God with all their heart, soul, mind, and strength, and their neighbour as themselves; and live without grieving the Spirit of God, and without sinning against their heavenly Father. And they believe that, if they are not thus saved, it is their own fault. But a blind man must ever be a bad judge of colours.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 And every man that hath this hope He now draws this inference, that the desire for holiness should not grow cold in us, because our happiness has not as yet appeared, for that hope is sufficient; and we know that what is hoped for is as yet hid. The meaning then is, that though we have not Christ now present before our eyes, yet if we hope in him, it cannot be but that this hope will excite and stimulate us to follow purity, for it leads us straight to Christ, whom we know to be a perfect pattern of purity.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

3. that hath this hope in him] This is certainly wrong: the preposition is ‘on’, not ‘in’, and ‘Him’ is either the Father or Christ; probably the former. It is precisely the man who has the hope, based upon God, of one day being like Him, that purifies himself. For the construction ‘to have hope on’ a person comp. ‘On Him shall the Gentiles hope’ (Rom_15:12; comp. 1Ti_4:10; 1Ti_6:17).

purifieth himself] In LXX. this verb (ἁγνίζειν) is used chiefly in a technical sense of ceremonial purifications, e.g. of the priests for divine service: and so also even in N. T. (Joh_11:55; Act_21:24; Act_21:26; Act_24:18). But we need not infer that, because the outward cleansing is the dominant idea in these passages, it is therefore the only one. Here, Jas_4:8, and 1Pe_2:22, the inward purification and dedication become the dominant idea, though perhaps not to the entire exclusion of the other.

‘Purifieth himself’. See on 1Jn_1:8 and 1Jn_5:21. S. John once more boldly gives us an apparent contradiction, in order to bring out a real truth. In 1Jn_1:7 it is ‘the blood of Jesus’ which ‘cleanseth us from all sin:’ here the Christian ‘purifieth himself’. Both are true, and neither cleansing will avail to salvation without the other. Christ cannot save us if we withhold our efforts: we cannot save ourselves without His merits and grace.

even as he is pure] As in 1Jn_3:2, the ‘even as’ brings out the reality of the comparison: similarly in Joh_17:11; Joh_17:22 we have ‘that they may be one, even as we are’. It is not easy to determine with certainty whether ‘He’ means the Father or Christ. There is a change of pronoun in the Greek from ‘on Him’ (ἐπ' αὐτῷ) to ‘He’ (ἐκεῖνος), and this favours, though it does not prove, a change of meaning. Probably throughout this Epistle ἐκεῖνος means Christ (1Jn_3:5; 1Jn_3:7; 1Jn_3:16, 1Jn_2:6. 1Jn_4:17). He who, relying on God, hopes to be like God hereafter, purifies himself now after the example of Christ. Christ conformed Himself to the Father, we do the like by conforming ourselves to Christ. This interpretation brings us once more in contact with Christ’s great prayer. ‘For their sakes I consecrate Myself, that they themselves may be consecrated in truth’ (Joh_17:19). Moreover, would S. John speak of God as ‘pure’? God is ‘holy’ (ἅγιος): Christ in His perfect sinlessness as man is ‘pure’ (ἁγνός). Note that S. John does not say ‘even as He purified Himself:’ that grace which the Christian has to seek diligently is the inherent attribute of Christ. The consecration of Christ for the work of redemption is very different from the purification of the Christian in order to be like Him and the Father. Comp. Heb_12:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And every man that hath this hope in him,.... Or on him, Jesus Christ; for a true hope of that eternal happiness, which lies in likeness to Christ, and in the vision of him, is only founded on his person, blood, righteousness, and sacrifice: and this hope every man has not, only he who is born again; for this grace is implanted in regeneration, when men are of abundant mercy begotten unto it, and have it bestowed upon them as a free grace gift; and which is of great service to them both in life and in death; and among the rest it has this influence and effect upon them, that every such person that has it,

purifieth himself even as he is pure; not that any man can purify or cleanse himself from sin, this is only owing to the grace of God and blood of Christ; nor that any man can be so pure and holy as Christ is, who is free from all sin, both original and actual; but this must be understood either of a man that has faith and hope in Christ, dealing by these with the blood of Christ for purity and cleansing, with whom and which these graces are conversant for such purposes; or of such a person's imitating of Christ in the holiness of his life and conversation, making him his pattern and example, studying to walk as he walked; to which he is the more excited and stimulated by the hope he has of being a Son of God, a dear child of his, and therefore ought to be a follower of him, and walk as Christ walked, in humility; love, patience, and in other acts of holiness; and by the hope he has of being like unto him, and with him in the other world to all eternity: but then this "as" is only expressive of some degree of likeness and similitude, and not perfect equality, which is not to be expected in this, or in the world to come; believers indeed, who have faith and hope in the justifying righteousness of Christ, may, and should consider themselves pure and righteous, and free from sin, as Christ is; being clothed upon with his robe of righteousness, in which they stand without fault before the throne, without spot or wrinkle, or any such thing; but this does not seem to be the sense of the place here, the argument being to engage the saints to purity and holiness of life and conversation, from the consideration of the great love of God bestowed upon them in their adoption, and from their hope of eternal happiness, as the context shows; see Co2 7:1; other arguments follow.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 And every man that hath this hope in him purifieth himself, even as he is pure.

Ver. 3. Purifieth himself] That is true hope that runs out into holiness. Faith and hope purge, and work a suitableness in the soul to the things believed and hoped for.

Even as he is pure] In quality, though not in an equality. There shall be comparatio, though not aequiparatio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And every man that hath this hope in him - This hope of seeing the Saviour, and of being made like him; that is, every true Christian. On the nature and influence of hope, see the notes at Rom 8:24-25.

Purifieth himself - Makes himself holy. That is, under the influence of this hope of being like the Saviour, he puts forth those efforts in struggling against sin, and in overcoming his evil propensities, which are necessary to make him pure. The apostle would not deny that for the success of these efforts we are dependent on divine aid; but he brings into view, as is often done in the sacred writings, the agency of man himself as essentially connected with success. Compare Phi 2:12. The particular thought here is, that the hope of being like Christ, and of being permitted to dwell with him, will lead a man to earnest efforts to become holy, and will be actually followed by such a result.

Even as he is pure - The same kind of purity here, the same degree hereafter. That is, the tendency of such a hope is to make him holy now, though he may be imperfect; the effect will be to make him “perfectly” holy in the world to come. It cannot be shown from this passage that the apostle meant to teach that anyone actually becomes as pure in the present life as the Saviour is, that is, becomes perfectly holy; for all that is fairly implied in it is, that those who have this hope in them aim at the same purity, and will ultimately obtain it. But the apostle does not say that it is attained in this world. If the passage did teach this, it would teach it respecting everyone who has this hope, and then the doctrine would be that no one can be a Christian who does not become absolutely perfect on earth; that is, not that some Christians may become perfect here, but that all actually do. But none, it is presumed, will hold this to be a true doctrine. A true Christian does not, indeed, habitually and willfully sin; but no one can pretend that all Christians attain to a state of sinless perfection on earth, or are, in fact, as pure as the Saviour was. But unless the passage proves that every Christian becomes absolutely perfect in the present life, it does not prove that in fact any do. It proves:

(1)That the tendency, or the fair influence of this hope, is to make the Christian pure;

(2)That all who cherish it will, in fact, aim to become as holy as the Saviour was; and,

(3)That this object will, at some future period, be accomplished. There is a world where all who are redeemed shall be perfectly holy.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Purifieth himself; i.e. not only is obliged hereto, but by the efficacious influence of this hope, if it be of the same kind, (that lively hope, unto which Christians are said to be begotten, 1Pe 1:3), is daily more and more transformed, through a continual intention of mind towards the holy God, upon whom that hope is set, (for it is said to be hope in him, or rather upon him, επ’ αυτω), into the image of the Divine purity; knowing also, (which must be a potent inducement to very earnest endeavour this way), that our future conformity to God in glory and blessedness hereafter, depends upon our present vigorous and effectual pursuit of conformity to him in holiness here, Mat 5:8; Heb 12:14. And it is enforced by what follows.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Such being our hope, based upon God"s promises ejp aujtw, of becoming like him, we must keep this prospect ever in view, and live up to it. Commentators differ as to whether aujtw refers to the Father or Christ, and so also with regard to ejkeinov. The best way is to take aujtw as God, and ejkeinov as Christ: this agrees with aujton in verse 2, with ejkeinov in verse 5, and with the common use of the two pronouns. It is doubtless possible, especially in St. John, to take ajkeinov as merely recalling the person already indicated by aujtov or otherwise, and make both pronouns here refer to God. At first sight this seems to make a better sequence between verses 2 and 3: hereafter we shall be like God; therefore here we must strive to become pure as he is. Moreover, it is of the Father that it is written, "Be ye holy; for I am holy" (Lev_11:44; 1Pe_1:15, 1Pe_1:16) and again, "Ye shall be perfect, as your heavenly Father is perfect". (Mat_5:48) But the other is simpler grammatically, and preserves the logical sequence equally well. Hereafter we shall be like God. Every one who has such a hope as this will aim at becoming like God here; even as Jesus Christ has set us an example, a perfect realization of human conformity to God.

The hope: its purifying power.

Connecting link: The apostle has just pointed out the blessedness which gathers round the new relationship of children of God, both as to its present privilege and as to its future glory. And if any one should suggest that it is very questionable doctrine, to assert merely that the sight of Christ by-and-by will make them all that they ought to be, the anticipative reply is ready. That sight will but complete the resemblance which is even now being aimed at and approximated; and it will do this in every case, for even now the expectation of such an issue has a purifying power on all who cherish it. Whence our topicPurified by hope.

I THE CHILDREN OF GOD HAVE A DISTINCT AND SPECIFIC HOPE. This is frequently referred to by Paul (Rom_5:5; Titus; 2Th_2:16) also by Peter; (1Pe_1:3) but only here by John. But with all three apostles the content of this hope is the same. It is, in fact, the possession of this hope which in the apostles" time marked off the Christian from the pagan and unbelieving world (cf. Eph_2:12; 1Th_4:13) And such is the case now. Never was it more strikingly so. Even those who are most positive as to the evolution of the race are absolutely hopeless as to the survival of the individual. But the Christian hope is both a personal and collective one. Its features, as indicated here, are twofold.

1. "This hope. The Apostle Paul, by the use of the definite article, (Rom_5:5) marks it off just as distinctly. For the antecedent matter of "this," we must go back to the preceding verses, and note the three data there specified (see previous homily).

2. "In him; rather, "upon him." The initial letter of the pronoun should be a capital, indicating that the Lord Jesus is he on whom the hope is set. He it is who is at once the central Object of the hope itself. He it is who has promised to fulfill it. His death and resurrection set the seal to its validity. He by his Spirit will consummate and crown it. The hope is set on Christ from beginning to end. These two features mark off the Christian hope from all vain and inferior ones.

II THIS HOPE HAS IN EVERY CASE A PURIFYING POWER. This cannot be truly said concerning any other hope whatsoever. It is true of this only. He who cherishes it has the instinct of self-preservation within him; he will discipline and train his nature in doing, bearing, resisting, and thus will aim to "perfect holiness in the fear of God." And the good hope that he shall not fall short is a constant inspiration to him. There are three ways in which this may be set forth.

1. It is necessarily so from the nature of the hope itself. Hope is commonly (and truly) defined as "a compound of desire and expectation." But either element of the hope has special weight here. Desire after the beatific vision includes delight in purity; therefore he who cherishes it will aim at being pure. Expectation of the beatific vision is regulated by the Word of God. It declares, "Without holiness no man shall see the Lord;" and therefore he knows that, apart from holiness, hoping is impossible. Hence the conditions of the realization of the hope lead him to purify himself.

2. It is a part of God"s gracious plan that it should be so.

(1) All in whom he begets this living hope he guards, guides, and trains towards its fulfillment.

(2) The elation and joy which this hope creates are in themselves a blessed means of spiritual advancement.

3. The fact that in this hope the believer is actually clinging to a living Saviour ensures it. The charm of this hope is Christ himself. But the expectation of seeing him hereafter keeps us by his side now. And, abiding in him, we grow like him, and are preparing to stand before him at his coming.

APPLICATION.

1. Let us admire the grace of God in drawing men out of sin by the force of"this blessed hope." God does not terrify and drive, but loves and wins and saves.

2. Let us use the text as a touchstone. No pretence of hope avails apart from growth in purity. A man may, indeed, apart therefrom, have some hope, but it is not "this hope.

3. To refuse to indulge such a hope is a grievous sin, since it throws doubtupon the love of God, by insinuating that he does not care enough for his creatures to prepare such good for them as the Word reveals. Let us not thus wrong our God.

4. In the presence of such solid grounds of hope as are disclosed in thegospel, how great a wrong is done to a man"s own nature when his indifference or unbelief has reduced him to such a state of hopelessness that his highest achievement is that of submitting to the inevitable. We do not know, and have no intention of trying to discover, to what degree of acquiescence in this a man may attain. But it is absolutely certain that in such a case anything approximating, anything worthy to be compared with, the "joy unspeakable and full of glory" is absolutely impossible. The peace of God can never make the face radiant with heavenly brightness when once the light of hope is gone. When there is nothing to lighten the heart there can be nothing to brighten the face.

5. And when this catastrophe occurs in human nature, the spur to purity isgone. Abstractly, a ground and reason for purity may exist quite apart from any hope of immortality. This is possible. But in actual fact, take away the hope, and life"s inspiration is gone! It becomes forthwith a mere question of time as to how soon the hopeless one will succumb to the maxim, "Let us eat and drink; for tomorrow we die!"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And every one that hath this hope in him - In God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Every one that hath this hope, that is, the hope of seeing and enjoying Christ in glory, he now endeavours to purify himself, according to the pattern and copy which Christ hath set before him, labouring to imitate it, though he cannot reach it.

Observe here, 1. The character of a Christian by this hope, every man that hath this hope in him.

Learn, That a Christian is a person of high hopes, and raised expectations, as to future blessedness; the author of this hope is God; the object of this hope is some future good promised and expected; the grounds of this hope are the promise and oath of God, the purchase and undertaking of Christ, and the sanctifying work of the Spirit, in and upon his soul.

Observe, 2. A description of this hope by its inseparable effect, it purifies the Christian; he that has this hope purifies himself; where it is implied,

1. That sin is a pollution which we must be purified from. 2. That the holiest of saints here on earth, are not perfectly purified from this pollution, but are daily endeavouring to purify themselves more and more.

Observe, 3. The pattern after which the sincere Christian doth conform in this work of purification, and that is Christ: he purifies himself, even as he is pure; intimating, that the Lord Jesus Christ was a perfect pattern of purity; and that it is the Christian’s duty to eye this pattern, and to endeavour to conform himself thereunto, by purifying himself, even as Christ is pure.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. Every man that hath this hope. To have a hope of being like Christ leads us to try to be like Christ; hence, to be pure as he is pure.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3. πᾶς ὁ ἔχων. Once more, as in 1Jn 2:23; 1Jn 2:29, the Apostle explicitly states that there is no exception to the principle laid down. It is not only a general rule that he who has this hope of becoming like God purifies himself, but it is a rule without any exceptions; πᾶς ὁ ἔχων. There is absolutely no room for the Gnostic belief that to the enlightened man sin brings no pollution. Ἐπʼ αὐτῷ of course does not mean ‘in Him,’ but ‘on Him’: in eo sitam, as Beza. Every man who has the hope, based upon God, of one day being like Him, purifies himself. Comp. ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν (Rom 15:12): ἠλπίκαμεν ἐπὶ θεῷ ζῶντι (1Ti 4:10).

ἁγνίζει. In LXX. this verb (ἁγνίζειν) is used chiefly in a technical sense of ceremonial purifications, e.g. of the priests for divine service: and so also even in N.T. (Joh 11:55; Act 21:24; Act 21:26; Act 24:18). But we need not infer that, because the outward cleansing is the dominant idea in these passages, it is therefore the only one. Here, Jas 4:8, and 1Pe 2:22, the inward purification and dedication become the dominant idea, though perhaps not to the entire exclusion of the other.

ἁγν. ἑαυτόν. See on 1Jn 1:8 and 1Jn 5:21. S. John once more boldly gives us an apparent contradiction, in order to bring out a real truth. In 1Jn 1:7 it is ‘the blood of Jesus’ which ‘cleanseth us from all sin:’ here the Christian ‘purifieth himself.’ Both are true, and neither cleansing will avail to salvation without the other. Christ cannot save us if we withhold our efforts: we cannot save ourselves without His merits and grace.

καθὼς ἐκεῖνος ἁγνός ἐστιν. As in 1Jn 3:2, the ‘even as’ brings out the reality of the comparison: similarly in Joh 17:11; Joh 17:22 we have ‘that they may be one, even as we are.’ It is not easy to determine with certainty whether ‘He’ means the Father or Christ. The change of pronoun in the Greek from ‘on Him’ (ἐπʼ αὐτῷ) to ‘He’ (ἐκεῖνος) favours, though it does not prove, a change of meaning. Probably throughout this Epistle ἐκεῖνος means Christ (1Jn 3:5; 1Jn 3:7; 1Jn 3:16; 1Jn 2:6; 1Jn 4:17). He who, relying on God, hopes to be like God hereafter, purifies himself now after the example of Christ. Christ conformed Himself to the Father; we do the like by conforming ourselves to Christ. This interpretation brings us once more in contact with Christ’s great prayer. ‘For their sakes I consecrate Myself, that they themselves may be consecrated in truth’ (Joh 17:19). Moreover, would S. John speak of God as ‘pure’? God is ‘holy’ (ἅγιος); Christ in His perfect sinlessness as man is ‘pure’ (ἁγνός). The Vulgate here renders ἁγνός sanctus, as the Corbey MS. in Jas 3:17, where the Vulgate has pudicus. The usual Vulgate rendering is castus. Note that S. John does not say ‘even as He purified Himself:’ that grace which the Christian has to seek diligently is the inherent attribute of Christ. The consecration of Christ for the work of redemption is very different from the purification of the Christian in order to be like Him and the Father. Comp. Heb 12:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] And every one that hath this hope (viz., that of being like Him hereafter) on Him (i. e. rested and grounded on God. In God, and grounded on His promises, is all our hope), purifieth himself (these words are not to be taken in any Pelagian sense, as if a man could of himself purify himself: “apart from me,” says our Lord, “ye can do nothing.” Joh 15:5. The man who purifies himself has this hope, resting upon God. This mere fact implies a will to purify himself, not out of, nor independent of, this hope, but ever stirred up by, and accompanying it. So that the will is not his own, sprung out of his own nature, but the result of his Christian state, in which God also ministers to him the power to carry out that will in self-purification. So that Aug. who pleads strongly for free will here, is right when he says “castificas te, non de te, sed de illo qui venit ut inhabitet te.” See 2Co 7:1, which is remarkably parallel: and 1Pe 1:21, 1Pe 1:22. The idea of ἁγνίζειν is much the same as that of καθαρίζειν, ch. 1:9: it is entire purification, not merely from unchastity but from all defilement of flesh and spirit. “In the LXX, the word (ἁγνός) appears to be synonymous with καθαρός, being used for טָהוֹר and like words. Levitical purity of persons and things (Num 8:21, 31:19, Num 8:23; 1Ch 15:12), the pure life of the Nazarenes (Num 6:2, Num 6:3), the purity of God’s word (Psa 11:7, Psa 18:10), all these are expressed by ἁγνός, ἁγνίζειν &c. And correspondent to this is N. T. usage. The purity of the wisdom that cometh from above (Jas 3:17), the purity of those who had to keep a vow (Act 21:24, Act 21:26, Act 21:24:18), the absence of moral stain in the Christian character generally, which includes above all things purity of heart (1Pe 1:22; Jas 4:8; 2Co 6:6; 2Co_1 Tim. 5:22: cf. Php 4:8; 1Pe 3:2), and the particular purity of chastity (Tit 2:5; 1Ti 4:12, 1Ti 4:5:2; 2Co 11:2),—all these are rightly included in the name ἁγνεία.” Düsterdieck), even as He is pure (Who is intended by ἐκεῖνος? Clearly below in ver. 5, Christ, from the facts of the case. But is it as clear here? Almost all the modern Commentators assume it. And certainly, first appearances are greatly in its favour: the usual rule requiring that ἐκεῖνος shall point to a third person as yet not spoken of in the context, and differing from αὐτός. The inference is also upheld by a first view of ch. 2:6, where much the same expression is used, and used of Christ. But there are some weighty considerations against the view. First, it is the Father, of whom it is written, “Be ye holy, for (or, as) I am holy,” 1Pe 1:15, 1Pe 1:16; Lev 11:44, 19:2: cf. also Mat 5:48. Secondly, it would be very harsh thus to introduce a new subject, in the face of this Scripture usage. Thirdly, it would be against the whole spirit of the context: in which sonship of God and likeness to God are joined together, and the hopes belonging to the state are made motives for the duty. Fourthly, if it be asserted that Christ is our Pattern, in whom we see the Father’s purity shewn forth; I answer that this would be perfectly intelligible, if allusion was made, as in ch. 2:6, to some historical manifestation in our Lord’s life (καθὼς ἐκεῖνος περιεπάτησεν): but being as it is in the present tense, it refers to the essential divine attribute of purity: and if so, then to that attribute in its primary inherence in the Father. Fifthly, the usage of ἐκεῖνος with αὐτός does not at all require the change of persons, only a change of the phase of predication regarding the same person, and the throwing up into emphasis some new particular which is brought into view. See this discussed on 2Ti 2:26, and consult also the note on ch. 2:6, where it is very doubtful whether αὐτός and ἐκεῖνος do not refer to the same divine Person. For these reasons, I would interpret ἐκεῖνος here of the Father, in whom essentially abides this perfection of purity, and after continual increase of likeness to whom his sons, having the ultimate hope of being completely like Him, will be striving. In ver. 5 the case is otherwise: see there, and also on ver. 7).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. The possession of such a hope is the strongest incentive to absolute purity. The hope is not really grasped except by those whose striving towards this goal is eager and constant. The hope is not stated to be the necessary condition of the purity, but the purity is the necessary result of the hope. It is not denied that other causes may produce a similar result. But where such a hope really exists the striving after purity must follow. The Christian hope is incompatible with moral indifference. No one, not even the “Gnostic,” is raised by it above the moral obligations. And the purity aimed at is absolute. The standard is nothing less than the perfected human life of the glorified Christ.πᾶς] The use of πᾶς in this Epistle and in the Gospel is instructive. It generally sets aside the claims of some party or other who claimed special privileges or exemptions for themselves. ὁ ἔχων … ἐπʼ αὐτῷ] The form of expression emphasizes the thought of hope possessed and enjoyed as a sure possession (ἔχειν ἐλπίδα being stronger than the simple verb), and which rests on the Christ, and is therefore surely and securely grounded. Contrast Act 24:15, ἐλπίδα ἔχων εἰς τὸν θεόν, reaching as far as (Westcott). Cf. 1Ti 4:10, 1Ti 5:5. See Introduction, p. iv; also 1Ti 6:17; 1Ti_1 P. 1:13, 21. ἐπʼ αὐτῷ must, of course, refer to Christ.

ἁγνίζει] Cf. Exo 19:10 f.; Num 8:21; Jos 3:5; Jos_1 Est 7:10, and also Joh 11:55. Those who appeared before God at the Jewish feasts were required first to purify themselves from all Levitical and ceremonial uncleanness. The hope of appearing before the presence of God, and of seeing Christ as He is, necessarily inspires its possessors with the desire of putting away every defilement which clouds the vision of God, even as the human nature of the Christ, made perfect through the discipline and suffering of earthly life, has even now been exalted to the unveiled presence of the Father.

καθώς] He has attained, and those who hope to attain likewise will naturally spare no effort to follow the same path. But καθώς suggests a pattern, rather than introduces a motive.

ἐκεῖνος] For the change of pronoun, cf. Joh 5:39, and perhaps 19:35. Throughout the Epistle ἐκεῖνος used absolutely refers to Christ. Cf. 2:6 (note).

ἁγνός] For the difference between ἁγνός and καθαρός, see Westcott’s note. Καθαρός seems to state the objective fact, ἁγνός emphasizes the subjective feeling. The Vulg. commonly has castus for ἁγνός, but here has sanctus.

την ελπιδα] fidem, sahd

ταυτην] om. Ia 70, 367 (505).

επ αυτω] επ αυτον 2. 25. 30.

post εαυτον boh-sah. (in eo): εν αυτω 31.

εαυτον] αυτον 31* oscr.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

3. καὶ πᾶς... ἐπ᾿ αὐτῷ] et omnis qui habet hanc spem in eo (ipso Aug.) V., And every one that hath this hope on Him. The practical conclusion from the great Christian hope of the assimnilation of the believer to his Lord is given as a coordinate thought (kai). The conclusion itself is involved in the hope. He who looks forward to becoming like God hereafter must strive after His likeness now: Matt. ἀπεκδεχόμεθα.

By employing the universal form of expression (πᾶς ὁ ἔχων) instead of the simply descriptive (ὁ ἔχων), St John deals with the exceptional presump-

[1]. 3 3 “ς- ’ ε A) A αὐτῷ ayviCe ἑαυτὸν Kabws

tion of men who regarded themselves as above the common law. In each case where this characteristic form of language occurs there is apparently a reference to some who had questioned the application of a general principle in particular cases (vv. 4, 6, 9, 10, 15; 06. ii. 23, 27; iv. 7; Vv. I, 4, 18; 2 John 9).

It is remarkable that this is the only place in which St John speaks of the Christian ‘Hope,’ a characteristic thought of St Paul and St Peter. St Peter speaks of a ‘living hope’ as the result of a new birth (1 Pet. i. 3).

ἐπ᾽ αὐτῷ] on Him, that is, as before, on God in Christ.

The phrase ἔχειν ἐλπίδα ἐπί τινι is not found elsewhere inthe N.T. It is distinguished from ἔλπ. ἔχειν εἰς (Acts xxiv. 15) by the idea of ‘hope resting upon’ in place of ‘reaching unto’: and

from the simple ‘hoping on’ (ἐλπίζειν

of the enjoyment of possession. Comp. i. 3 note (κοινωνίαν ἔχειν).

ἁγνίζει ἑαυτόν] purifieth himself. Personal effort is necessarily called out by a definite object of personal devotion. The believer's act is the using what God gives. So Augustine writes : Quis nos castificat nisi Deus? Sed Deus te nolentem non castificat. Ergo quod adjungis voluntatem tuam Deo

castificas teipsum. Castificas te non.

de te sed de illo qui venit ut habitet in te. Tamen quia agis ibi aliquid voluntate ideo et tibi aliquid tributum est.

Comp. James iv. 8; 1 Pet. i. 22; 2 Cor. vii. 1; 1 Tim. v. 22.

ayvife] sanctificat V., castificat Aug., purijieth. The thought probably is derived from the ceremonial purification required before the appearance in the Divine presence. Comp. John xi. 55 (Acts xxi. 24 ff.); Ex. xix. 10. The spiritual correlative is marked Heb. x. 19 ff. ,

ΠῚ. 4] ἐκεῖνος dyvos ἐστιν.

It is not easy to lay down sharply the distinction between ἁγνός, ἁγνίζειν and καθαρός, καθαρίζειν. As far as the usage of the N.T. is concerned, ayvds has a personal, an internal, reference which is wanting in καθαρός. ᾿Αγνός suggests the notion of shrinking from contamination, of a delicate sensibility to pollution of any kind, while καθαρός expresses simply the fact of cleanness. ‘Ayvos marks predominantly a feeling, and καθαρός ἃ state. ‘Ayveia comes as the result of an inward effort, καθαporns by the application of some outward means. He of whom it is said that he ἁγνίζει ἑαυτόν not only keeps himself actually ‘pure,’ but disciplines and trains himself that he may move more surely among the defilements of the world (1 Tim. v. 22; 1 Pet. iii. 2). Both ἁγνός and καθαρός differ from ἅγιος in that they admit the thought or the fact of temptation or pollution; while ἅγιος describes that which is holy absolutely, either in itself or in idea. God can be spoken of as ἅγιος but not as ayvds, while Christ can be spoken of as ἁγνός in virtue of the perfection of His humanity. A man is ἅγιος in virtue of his divine destination (Heb. x. 10; Is. iv. 3 LxXx.) to which he is gradually conformed virtue of earthly, human discipline. Comp. note on Hebr. vii. 26.

καθὼς ἐκ. ἁγνός ἐστιν] even as He (Christ) ἐθ pure. The pronoun ἐκεῖvos, a8 throughout the Epistle (ii. 6 note), refers to Christ. It is chosen here, though the preceding αὐτός refers to the same divine-buman Person, in order to emphasise the reference to the Lord’s human life. It is in respect of this only that He can be spoken of as ayvds; and in respect of His true humanity it can be said of Him that “He ὦ pure,” and not only that “He was pure.” The result of the perfection of His earthly disci-

manifested, that he may take away sins ; and in him ie no sin. °KHoery one that abideth in him sinneth not ; every one that sinneth hath not seen him neither knoweth him.

4. The transition of thought from ov. I—3 lies in the idea of ‘ purification.’ This effort corresponds with the fulfilment of man’s true destiny, which Christ has again made possible. He who commits sin does in fact violate the divine law; and, more than this, sin and violation of the divine law are absolutely identical. The first clause deals with the practical manifestation of sin and the second with the innermost essence of it.

In ov. 4, 5 the successive clauses are coordinated by xai...xai...«ai. In ov. 6—8 clause follows clause without any conjunction.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.