The Meaning of 1 John 3:23 Explained

1 John 3:23

KJV: And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

YLT: and this is His command, that we may believe in the name of His Son Jesus Christ, and may love one another, even as He did give command to us,

Darby: And this is his commandment, that we believe on the name of his Son Jesus Christ, and that we love one another, even as he has given us commandment.

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

KJV Reverse Interlinear

And  this  is  his  commandment,  That  we should believe  on the name  of his  Son  Jesus  Christ,  and  love  one another,  as  he gave  us  commandment. 

What does 1 John 3:23 Mean?

Verse Meaning

Jesus taught the apostles to trust in Him and to love each other. This is the distillation of His teaching. Specifically He taught them to trust in the efficacy of His name when they prayed to His Father ( John 14:12-15; John 16:24). This is an added ground for confidence in prayer.
"There are frequent points of contact between this Epistle and the words of Jesus in John 13-17." [1]
Believing in this verse probably refers to believing for eternal salvation rather than to believing after we are Christians. The tense of the Greek verb (aorist) points to this as does the object of belief, namely, "the name of His Son Jesus Christ."
"To believe in the name of Jesus Christ is to accept Jesus Christ for what He really is." [2]
"The Christian who hates his brother acts utterly out of touch with God, exemplifies the murderous spirit of Cain, and is "abiding" in the sphere of death ( 1 John 3:10-15). By contrast, the loving Christian takes Christ"s own self-sacrificing love as the model by which he himself should love in actual deeds and in accord with the truth ( 1 John 3:16-18). If he does Song of Solomon , he can quiet a guilt-ridden heart, achieve a superb confidence before God in prayer, and expect answers to his prayers precisely because he is pleasing God ( 1 John 3:19-23)." [3]

Context Summary

1 John 3:13-24 - Loving In Deed And In Truth
Love to the brethren is a sign that we have been born into the family. We may not like them all, yet we can love them. If we love, we live; and if we live in the deepest sense, we shall love; that is, we shall put others first, and our care for them will be tinged with the crimson of sacrifice. Love is not measured by the expressions of the lip or the emotion of the heart, but by the extent to which we will do or suffer.
The believer dares not affirm too much about himself, he is so unworthy and fickle; but God understands us and imputes to us what we would be. Mark in 1 John 3:22 the double condition of prevailing prayer. It is also clear from 1 John 3:23 that men can believe, if they will. God is prepared to impart to those who are wishful all that He commands. Augustine prayed thus: "Give what thou commandest, and command what thou wilt." [source]

Chapter Summary: 1 John 3

1  He declares the singular love of God toward us, in making us his sons;
3  who therefore ought obediently to keep his commandments;
11  as also to love one another as brothers

Greek Commentary for 1 John 3:23

His commandment [η εντολη αυτου]
(η εντολη αυτου — hē entolē autou). [source]
That [ινα]
Subfinal use of ινα — hina in apposition with εντολη — entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν — pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν — pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι — onomati here with πιστευω — pisteuō as in 1 John 5:10, though εις ονομα — eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
We should believe [πιστευσωμεν]
(πιστευσωμεν — pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν — pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι — onomati here with πιστευω — pisteuō as in 1 John 5:10, though εις ονομα — eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18. [source]
Believe on the name [πιστεύσωμεν τῷ ὀνόματι]
See on John 1:12; see on 1 John 1:7. [source]

Reverse Greek Commentary Search for 1 John 3:23

John 13:34 Commandment [ἐντολὴν]
The word for a single commandment or injunction, but used also for the whole body of the moral precepts of Christianity. See 1 Timothy 6:14; 2 Peter 2:21; 2 Peter 3:2. See also on James 2:8. This new commandment embodies the essential principle of the whole law. Compare also 1 John 3:23. Some interpreters instead of taking that ye love one another, etc., as the definition of the commandment, explain the commandment as referring to the ordinance of the Holy Communion, and render, “a new commandment (to observe this ordinance) I give unto you, in order that ye love one another.” It is, however, more than improbable, and contrary to usage, that the Holy Supper should be spoken of as ἐντολὴ acommandment. [source]
1 John 5:11 Hath given [ἔδωκεν]
The aorist tense, gave. So Rev. The reference is to the historic fact of the gift. So 1 John 3:23: “We should love one another as He gave ( ἔδωκεν ) us commandment.” 1 John 3:24: “We know that He abideth in us by the Spirit which He gave ( ἔδωκεν ) us.” On the other hand, 1 John 3:1: “Behold what manner of love the Father hath bestowed ( δέδωκεν ) upon us.” The gift of love abides in the fact that we are now children of God (1 John 3:2). [source]
1 John 3:3 Every man that hath [πᾶς ὁ ἔχων]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
1 John 1:7 One with another [μετ ' ἀλλήλων]
Not, we with God and God with us, but with our brethren. Fellowship with God exhibits and proves itself by fellowship with Christians. See 1 John 4:7, 1 John 4:12; 1 John 3:11, 1 John 3:23. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 2:12 I write [γραπω]
Present active indicative, repeated three times, referring to this Epistle. For “the name” see 1 John 3:23; 3 John 1:7. They were loyal to the name of Christ (Matthew 10:22). [source]
1 John 5:11 That God gave [οτι εδωκεν ο τεος]
Declarative οτι — hoti in apposition with μαρτυρια — marturia as in 1 John 5:14; John 3:19. Note aorist active indicative εδωκεν — edōken (from διδωμι — didōmi) as in 1 John 3:23., the great historic fact of the Incarnation (John 3:16), but the perfect δεδωκεν — dedōken in 1 John 3:1 to emphasize the abiding presence of God‘s love. [source]
1 John 5:13 That ye may know [ινα ειδητε]
Purpose clause with ινα — hina and the second perfect active subjunctive of οιδα — oida to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John 20:31) and to know that they have it, but not with flippant superficiality (1 John 2:3.).Unto you that believe on (τοις πιστευουσιν εις — tois pisteuousin eis). Dative of the articular present active participle of πιστευω — pisteuō and εις — eis as in 1 John 5:10. For this use of ονομα — onoma (name) with πιστευω — pisteuō see 1 John 3:23; John 2:23. [source]
1 John 5:13 Unto you that believe on [τοις πιστευουσιν εις]
Dative of the articular present active participle of πιστευω — pisteuō and εις — eis as in 1 John 5:10. For this use of ονομα — onoma (name) with πιστευω — pisteuō see 1 John 3:23; John 2:23. [source]
2 John 1:4 Greatly [λιαν]
Only here and 3 John 1:3 in John‘s writings.I have found (ευρηκα — heurēka). Perfect active indicative of ευρισκω — heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith).Certain of thy children No τινας — tinas as one would expect before εκ — ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας — peripatountas). Present active accusative supplementary participle agreeing with τινας — tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν — elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:4 Certain of thy children [εκ των τεκνων]
No τινας — tinas as one would expect before εκ — ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας — peripatountas). Present active accusative supplementary participle agreeing with τινας — tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν — elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:4 In truth [εν αλητειαι]
As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν — elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:4 We received [ελαβομεν]
Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:5 Lady [κυρια]
Vocative case and in the same sense as in 2 John 1:1.As though I wrote (ως γραπων — hōs graphōn). Common idiom ως — hōs with the participle (present active) for the alleged reason.New As in 1 John 2:7., which see.We had (ειχαμεν — eichamen). Imperfect active (late α — ̇a form like ειχαν — eichan in Mark 8:7) of εχω — echō and note ειχετε — eichete with απ αρχης — ap' archēs in 1 John 2:7. Not literary plural, John identifying all Christians with himself in this blessing.That we love one another Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:5 New [καινην]
As in 1 John 2:7., which see.We had (ειχαμεν — eichamen). Imperfect active (late α — ̇a form like ειχαν — eichan in Mark 8:7) of εχω — echō and note ειχετε — eichete with απ αρχης — ap' archēs in 1 John 2:7. Not literary plural, John identifying all Christians with himself in this blessing.That we love one another Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:5 That we love one another [ινα αγαπωμεν αλληλους]
Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:6 The commandment [η εντολη]
The one just mentioned with the same construction with ινα — hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε — ēkousate as in 1 John 2:7, περιπατητε — peripatēte) as in 1 John 2:5, 1 John 2:7. [source]
2 John 1:6 That we should walk [ινα περιπατωμεν]
Object clause in nominative case in apposition with αγαπη — agapē with ινα — hina and the present active subjunctive of περιπατεω — peripateō “that we keep on walking.”The commandment (η εντολη — hē entolē). The one just mentioned with the same construction with ινα — hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε — ēkousate as in 1 John 2:7, περιπατητε — peripatēte) as in 1 John 2:5, 1 John 2:7.In it Either to αλητειαι — alētheiāi (truth) of 2 John 1:4, αγαπη — agapē of this verse, or εντολη — entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω — peripateō (walk) we have often εν — en (1 John 1:7; 1 John 2:11, etc.) or κατα — kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]

What do the individual words in 1 John 3:23 mean?

And this is the commandment of Him that we should believe in the name the Son Jesus Christ we should love one another just as He gave [the] commandment to us
καὶ αὕτη ἐστὶν ἐντολὴ αὐτοῦ ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ Υἱοῦ Ἰησοῦ Χριστοῦ ἀγαπῶμεν ἀλλήλους καθὼς ἔδωκεν ἐντολὴν ἡμῖν

αὕτη  this 
Parse: Demonstrative Pronoun, Nominative Feminine Singular
Root: οὗτος  
Sense: this.
ἐντολὴ  commandment 
Parse: Noun, Nominative Feminine Singular
Root: ἐντολή  
Sense: an order, command, charge, precept, injunction.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
πιστεύσωμεν  we  should  believe 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
τῷ  in  the 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
ὀνόματι  name 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Υἱοῦ  Son 
Parse: Noun, Genitive Masculine Singular
Root: υἱός  
Sense: a son.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἀγαπῶμεν  we  should  love 
Parse: Verb, Present Subjunctive Active, 1st Person Plural
Root: ἀγαπάω  
Sense: of persons.
ἀλλήλους  one  another 
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
καθὼς  just  as 
Parse: Adverb
Root: καθώς  
Sense: according as.
ἔδωκεν  He  gave 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
ἐντολὴν  [the]  commandment 
Parse: Noun, Accusative Feminine Singular
Root: ἐντολή  
Sense: an order, command, charge, precept, injunction.
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.