Hope Is Fulfilled by Christlikeness
Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (3:2)
Heaven is attractive for believers because there they will not only see the Lord Jesus Christ, but will become like Him. Concerning that dramatic and eternal change, the apostle Paul wrote:
Just as we have borne the image of the earthy, we will also bear the image of the heavenly. Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality. (1 Cor. 15:49–53)
Even though all who exercise saving faith in the person and work of Christ now … are children of God (cf. Rom. 8:14–18), it has not appeared as yet what they will be when they experience what Paul called “the freedom of the glory of the children of God” (8:21). It is then that “the Lord Jesus Christ … will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil. 3:20–21; cf. cf. Ps. 73:24; Rom. 9:23; 1 Cor. 15:42–49; Col. 3:4; 1 Thess. 4:16; 2 Thess. 2:14; 2 Tim. 2:10). As a result, believers will be like Him, because they will see Him just as He is. God has promised to bring about such a climactic transformation because “those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren” (Rom. 8:29). That transformation will make the redeemed perfectly holy and righteous, with a pure capacity to worship and glorify God in a totally satisfying, joyful, undiminished fashion forever (cf. Rev. 5:11–14).
It has been rightly said that imitation is the highest form of praise, and this transformation will be a supreme tribute to Jesus Christ—that He is the Chief One, the prototokos, among many who are made like Him. Those whom the Father has elected to salvation through the Son will be made like the Son, conformed to the image of Christ. He will be the first among His elect and redeemed humanity who will join with the holy angels to praise and glorify His name, reflect His goodness, and proclaim His greatness, as they worship Him endlessly.
3:2 However, understood or not, now we are children of God, and this is the guarantee of future glory. It has not yet been revealed what we shall be, but we do know that when Christ is revealed, we shall be like Him, for we shall see Him as He is. This does not mean that we will be physically like Jesus in heaven. The Lord Jesus will have His own definite appearance, and will bear the scars of Calvary throughout eternity. Each of us, we believe, will have his own distinct features and will be recognizable as such. The Bible does not teach that everyone will look alike in heaven. However, we will be morally like the Lord Jesus Christ. We will be free from the possibility of defilement, sin, sickness, sorrow, and death.
And how will this marvelous transformation be accomplished? The answer is that one look at Christ will bring it to pass. For we shall see Him as He is. Here in life, the process of becoming like Christ is going on, as we behold Him by faith in the word of God. But then the process will be absolutely complete when we see Him as He is: for to see Him is to be like Him.
2 Many commentators have been struck by the language here, for at first glance it seems more Pauline than Johannine. Paul frequently speaks of the believer’s transformation at the second coming (1 Co 13:12; 15:35–53; Php 3:20–21; 1 Th 4:13–17), but the fourth gospel stresses that Christians have already been reborn to eternal life (Jn 1:13; 3:3–8; 5:24–26; 6:53–57; 14:23). Indeed, the Johannine Jesus has almost nothing to say about his return except that he will come to his disciples in the form of the Paraclete (cf. Jn 14:18–23 with Mk 13 and Mt 24–25). Rensberger, 89, therefore concludes that 1 John 3:2 is “closer to non-Johannine forms of early Christian eschatology” than to the fourth gospel (cf. Barker, 330–31; Marshall, 171–73; Johnson, 68). Going a step further, Stott, 119, attempts to harmonize John’s position with Paul’s, positing a threefold sequence of events: “he will appear; we shall see him as he really is; we shall be like him.” But the order of the two slogans at 3:2 suggests that John has not shifted from the realized eschatology of the fourth gospel. Contra Stott’s outline, John actually says that believers “shall be like him” before referring to their vision of Jesus. Believers will not be like Jesus because they will see him; rather, believers will see Jesus because they have been like him. As God’s children, true Christians are already “like him,” and Christ’s appearing will only confirm this established fact. Rather than shifting from the “realized eschatology” of the fourth gospel, then, 3:2 asserts that the second coming will only clarify what believers already know to be true about God and themselves.
 MacArthur, J. (2007). 1, 2, 3 John (pp. 116–117). Chicago, IL: Moody Publishers.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2316). Nashville: Thomas Nelson.
 Thatcher, T. (2006). 1 John. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, pp. 458–459). Grand Rapids, MI: Zondervan.