1 John · Chapter 3

V. 1. That we should be called-That is, should be, the children of God. Therefore the world knoweth us not-They know not what to make of us. We are a mystery to them.

Verse 1. Behold, what manner of love] Whole volumes might be written upon this and the two following verses, without exhausting the extraordinary subject contained in them, viz., the love of God to man. The apostle himself, though evidently filled with God, and walking in the fulness of his light, does not attempt to describe it; he calls on the world and the Church to behold it, to look upon it, to contemplate it, and wonder at it.

What manner of love.-potaphn agaphn. What great love, both as to quantity and quality; for these ideas are included in the original term. The length, the breadth, the depth, the height, he does not attempt to describe. The Father hath bestowed] For we had neither claim nor merit that we should be called, that is, constituted or made, the sons of God, who were before children of the wicked one, animal, earthly, devilish; therefore, the love which brought us from such a depth of misery and degradation must appear the more extraordinary and impressive. After klhqwmen, that we might be called, kai esmen, and we are, is added by ABC, seventeen others, both the Syriac, Erpen’s Arabic, Coptic, Sahidic, Æthiopic, Slavonic, and Vulgate.

Therefore the world] The Jews, and all who know not God, and are seeking their portion in this life; knoweth us not-do not acknowledge, respect, love, or approve of us. In this sense the word genwskein is here to be understood. The world KNEW well enough that there were such persons; but they did not approve of them. We have often seen that this is a frequent use of the term know, both in Hebrew and Greek, in the Old Testament and also in the New.

Because it knew him not.] The Jews did not acknowledge Jesus; they neither approved of him, his doctrine, nor his manner of life.

Verse 1. The apostle, in the last verse of the preceding chapter, having declared that every one who worketh righteousness is born of God, begins the chapter with an exclamation expressive of his high admiration of the love of God in calling them his children, although they are not acknowledged to be such by the men of the world, because carnal men have no just notion of the character of God. Behold what manner — The word potaphn, thus rendered, signifies both how great, and what kind; of love — Love immense, condescending, and kind, compassionate, forgiving, patient, forbearing, sanctifying, comforting, enriching, exalting, and beautifying, the Father — Of universal nature, of men and angels, and of our Lord Jesus Christ; hath bestowed on us — Fallen and depraved creatures, sinful, guilty, and dying; that we should be called sons, (tekna, children,) of God — Should be accounted, acknowledged, and treated by him as such; should be brought so near, and rendered so dear to him; should have free access to him, as children to a father, and be taken under his peculiar direction, protection, and care, and constituted his heirs, and joint-heirs with his only-begotten and beloved Son: and all this on the easy condition of turning to him, in repentance, faith, and new obedience. Therefore the world — The carnal and worldly part of mankind; knoweth us not — Is not acquainted with our true character, our principles and practices, our disposition and behaviour, our present privileges and future expectations; and therefore does not acknowledge us for what we really are, nor esteem and love us, but hates and persecutes us; because it knew him not — God’s eternal and only-begotten Son, through whom we have received the adoption, but accounted him a sinner, an impostor, and a blasphemer, and crucified him as such. As if he had said, Since the enmity of carnal men against the divine will, and the divine nature, is so great that Christ himself, the image of the invisible God, inhabited by the fulness of the Deity, was unknown and hated when he dwelt in the flesh, it is no wonder that we are hated also in those respects in which we resemble him. Nevertheless,

Verse 1, 2. That we should be called the sons of God! The character of the favoured race is defined in the preseding verses: they keep the commandments of God: ver. 3. They abide in Christ by works of righteousness. They conquer the world, and know Him who is from the beginning. They have an unction from the Holy One to know and love the truth. No man can have this highest title of the sons of God, but he who has a correspondent character. And therefore he adds, we know that we shall be like him, for we shall see him as he is.

IMPURITY, 1-24.

1. Present and possible prospective glory of

our regenerate sonship, 1, 2.

The Nicolaitans taught that the regenerate man might so “know God” as to deliver his material body over to all licentious indulgence and yet remain pure. Our apostle now declares that to be anti-Christianity. True regeneration is not purity in sin, but purity from sin. On the contrary, between regeneration and sin there is an absolute opposition. And to exhibit the two in strong contrast is the purpose of this chapter. One belongs to the realm of God, of Christ, of righteousness, of heaven; the other belongs to the realm of Satan, of unrighteousness, of destruction.

1. Behold—As if a new vision of the glory of our sonship, present and future, beamed on the apostle’s sight. Manner—Style or nature. Not only is that love wonderful in amount, but it is most extraordinary in quality, working a strangely glorious transformation in and of us. Of love—He beholds that sonship in the full glory of its source, the divine love. Called—In the dialect of God, of heaven, and, therefore, of truth. Sons— Literally, children. We were once generated as children of nature; we are regenerated as children of God. But this regeneration is as yet in commencement; is secret within us until its revelation in the resurrection, when the transformation will be complete and all-glorious. And our being divinely so-called is an acknowledgment of our sonship by the Father, who thereby adopts us as his and gives us the spirit of adoption, crying, Abba! Father! To this, the best reading, add, and we are. That is, not only are we so called, but we truly are the children of God. Therefore corresponds to because, indicating that the latter clause, knew him not, gives the reason for knoweth us not. Knoweth us not—The Christian looks like anybody else; no gleam of divine glory gives token of his divine nobility to the eye of the world. Knew him not—Even the Nicolaitan Gnostic, who so calls himself—that is, a knower, because he “knows God”—knew him not, and so recognises not us as his children.

V. 2. It doth not yet appear-Even to ourselves.

What we shall be-It is something ineffable, which will raise the children of God to be, in a manner, as God himself.

But we know, in general, that when he, the Son of God, shall appear, we shall be like him-The glory of God penetrating our inmost substance. For we shall see him as he is-Manifestly, without a veil. And that sight will transform us into the same likeness.

Verse 2. Now are we the sons of God] He speaks of those who are begotten of God, and who work righteousness. See the preceding chapter. And it doth not yet appear what we shall be] oupw efanerwqh. It is not yet manifest; though we know that we are the children of God, we do not know that state of glorious excellence to which, as such, we shall be raised.

When he shall appear] ean fanerwqh. When he shall be manifested; i.e., when he comes the second time, and shall be manifested in his glorified human nature to judge the world.

We shall be like him] For our vile bodies shall be made like unto his glorious body; we shall see him as he is, in all the glory and majesty both of the Divine and human nature. See Philippians 3:21; and John 17:24: Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory. John had seen his glory on the mount when he was transfigured; and this we find was ineffably grand; but even this must have been partially obscured, in order to enable the disciples to bear the sight, for they were not then like him. But when they shall be like him, they shall see him as he is-in all the splendour of his infinite majesty.

Verse 2. Beloved — It is a most certain and joyful truth, that now are we, who believe on God’s Son with our heart unto righteousness; the children of God — And, persevering in that faith, we shall be acknowledged as such before men and angels in the day of final accounts; a truth which draws after it a long train of glorious consequences. For the happy condition we shall be in hereafter exceeds all that we can now conceive; and it doth not yet appear — Even to ourselves, though supernaturally enlightened by the Spirit of wisdom and revelation; what we shall be — How pure and holy, intelligent and wise in our souls, how spiritual and glorious in our bodies, how exalted in dignity, how great in power, how rich in inheritance, how happy in enjoyments! But we know — In the general, on the testimony of him who cannot lie; that when he — The Son of God; shall appear, we shall be like him — In all these respects; our souls perfectly conformed to his wise and holy soul, our bodies to his immortal and glorious body, and that we shall share with him in his felicity, honour, and riches, world without end. For we shall see him as he is — Which it would be impossible we should do if we were not like him. Or rather, as perhaps the apostle chiefly means, the great privilege being granted us, of seeing him as he is, the sight of him will transform us into his likeness. “The sight of God,” [in Christ,] as Archbishop Tillotson proves at large, (see his works, vol. 3. p. 194,) “is put to express the knowledge and enjoyment of him, because of its excellence and dignity, its largeness and comprehension, its spirituality and quickness, its evidence and certainty.” The apostle alludes to Christ’s words, which he has recorded in his gospel, (John 17:24,) Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me: and therefore is speaking, not of a transient, but of an abiding sight of Christ, as is plain, because only such a view of him could be a reason for our being like him. And since we are to live with him for ever, our bodies must be fashioned like to his body, corruptible bodies not being capable, in the nature of things, of inheriting the kingdom of God. And with respect to our minds, the seeing of Christ as he is cannot be supposed effectual to make us like him, unless it be an abiding sight; which, by exciting in us an admiration of his glories, esteem for his excellences, gratitude for his goodness, love to his person, delight in his will, with all wise, holy, and happy affections, will assuredly produce that happy effect. At the day of judgment, it is probable that the wicked will have a transient sight of Christ as he is, but will not thereby be made like him, in body or mind.

Verse 1, 2. That we should be called the sons of God! The character of the favoured race is defined in the preseding verses: they keep the commandments of God: ver. 3. They abide in Christ by works of righteousness. They conquer the world, and know Him who is from the beginning. They have an unction from the Holy One to know and love the truth. No man can have this highest title of the sons of God, but he who has a correspondent character. And therefore he adds, we know that we shall be like him, for we shall see him as he is.

2. Now… yet—Contrast of the humble present with the transcendent future. Are—Emphatic; true, in spite of the occultness of our sonship and non-recognition by the world. Even what we shall be, does but very dimly appear. But at the resurrection, as Paul says, a “glory shall be revealed in us.” And then will be “the manifestation of the sons of God.” Romans 8:18, 19. Like him… see him as he is—From the certainty that we shall see him as he is, we know that… we shall be like him; for it is only like natures that truly realize each other. The brute can realize man only just so far as he resembles man; and man can realize spirit only just so far as he is like spirit; and the human can see God only so far as it is like him. if, therefore, when the limitations of flesh are flung off, and our “spiritual body” of the resurrection shall be such as to be no limitation at all, we see him as he is, then it is certain that we shall be most perfectly like him. Or, conversely, our seeing him as he is may cause us to become more and more like him. Gazing upon beautiful models the soul becomes beautified: our characters are formed by imitating improving examples. By realizing the divine beauty we become divinely perfected. If we see him as he is, we know that we shall be constantly made to become like him. See note on 2 Corinthians 3:18.

Regeneration, as a term, does not appear in Scripture, but it is expressed in all such phrases as born or begotten of God. It is that work of the Holy Spirit by which, immediately upon our repentance and faith, (which are preceded by the convicting and enabling influences of the Spirit,) the love of God and the Christian graces spring up in the soul. The first spark of divine love is the spark of spiritual life—the spark of an everlasting life; which, if preserved within the soul, will advance until it works out the resurrection glory.

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

V. 3. And every one that hath this hope in him-In God.

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, 1 John 3:5, to destroy the works of the devil, 1 John 3:8; and as his blood cleanseth from all sin and unrighteousness, 1 John 1:7, 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, 1 John 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, 1 John 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 agnizei, 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 1 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.

Verse 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, (1 Peter 1:22,) and by exercising purifying faith in the truths and promises of the gospel, Acts 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, (Philippians 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, Romans 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.

Ver. 3. He that hath this hope in him purifieth himself, even as he is pure; that is, as he who has adopted us, and whose appearing we expect, for the appearing of Christ is the appearing of the great God, even the Lord of glory. 1 Corinthians 2:8. The church, having this hope, a hope founded on the promise of eternal life, puts on her nuptial dress, and becomes pure in heart, for without holiness no man shall see the Lord.

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.

V. 4. Whosoever committeth sin-Thereby transgresseth the holy, just, and good law of God, and so sets his authority at nought; for this is implied in the very nature of sin.

Verse 4. Sin is the transgression of the law.] The spirit of the law as well as of the Gospel is, that “we should love God with all our powers, and our neighbour as ourselves.” All disobedience is contrary to love; therefore sin is the transgression of the law, whether the act refers immediately to God or to our neighbour.

Verses 4, 5. The truth asserted in the preceding verse is so important, and the apostle knew so well that carnal men would be prone to flatter themselves that they might be admitted into heaven after they die, without being holy while they live, that he here enlarges on the important subject. Whosoever committeth sin — That is, as the apostle here means, known sin, whether by doing actions which God hath forbidden, or by omitting duties which he hath enjoined, or by uttering words which are false, profane, slanderous, malicious, passionate, or trifling and foolish; or by indulging tempers contrary to those of Christ; transgresseth also the law — The holy, just, and good law of God, and so sets his authority at naught; for sin is the transgression of the law — Which is implied in the very nature of sin. The apostle’s meaning is, That no one should think lightly of his sins, because every sin, even the least, being a violation of the law of God, if not repented of and pardoned, through faith in Christ, will most certainly be punished. And ye know that he, Christ, was manifested — That he came into the world for this very purpose; to take away — The guilt, power, and pollution of our sins — By his atoning sacrifice, and the sanctifying influences of his word and Spirit; and in him is no sin — So that he could not suffer on his own account, but to expiate our sins, and to make us like himself.

4. Whosoever—Our apostle turns now from the regenerate to the transgressor. And verse 7 fully shows that he is dealing with transgressors who denied the true nature of sin. Committeth—Practiseth, as a continuous present tense, and referring to the open act. To those who deny that misdeeds of the body are sin, he replies by unflinchingly subjecting their deeds to the law, with all its condemnatory power of penalty. The law—The law of eternal rectitude, which is the divine law, also, (verse 11,) of love. The bodily deeds of a Nicolaitan can plead no exemption from that law or its sentence. Sin… transgression… law—A sin and a

transgression of the law are one and the same thing, so that the act at variance with the law is sin, and liable to all the condemnation of sin, or violated divine law.

V. 5. And ye know that he-Christ.

Was manifested-That he came into the world for this very purpose. To take away our sins-To destroy them all, root and branch, and leave none remaining.

And in him is no sin-So that he could not suffer on his own account, but to make us as himself.

Verse 5. And ye know that he was manifested to take away our sins] He came into the world to destroy the power, pardon the guilt, and cleanse from the pollution of sin. This was the very design of his manifestation in the flesh. He was born, suffered, and died for this very purpose; and can it be supposed that he either cannot or will not accomplish the object of his own coming?

In him is no sin.] And therefore he is properly qualified to be the atoning sacrifice for the sins of men.

Verses 4, 5. The truth asserted in the preceding verse is so important, and the apostle knew so well that carnal men would be prone to flatter themselves that they might be admitted into heaven after they die, without being holy while they live, that he here enlarges on the important subject. Whosoever committeth sin — That is, as the apostle here means, known sin, whether by doing actions which God hath forbidden, or by omitting duties which he hath enjoined, or by uttering words which are false, profane, slanderous, malicious, passionate, or trifling and foolish; or by indulging tempers contrary to those of Christ; transgresseth also the law — The holy, just, and good law of God, and so sets his authority at naught; for sin is the transgression of the law — Which is implied in the very nature of sin. The apostle’s meaning is, That no one should think lightly of his sins, because every sin, even the least, being a violation of the law of God, if not repented of and pardoned, through faith in Christ, will most certainly be punished. And ye know that he, Christ, was manifested — That he came into the world for this very purpose; to take away — The guilt, power, and pollution of our sins — By his atoning sacrifice, and the sanctifying influences of his word and Spirit; and in him is no sin — So that he could not suffer on his own account, but to expiate our sins, and to make us like himself.

5. Ye know—By the old apostolic teaching from Christ himself, that so far is our Christianity from admitting that transgression is consistent with regeneration, he was manifested for this very purpose, to take away our sins—our violations of law—whether in single act or permanent state. No sin—Either of act or character. He violated not God’s law, but was in perfect conformity to it.

V. 6. Whosoever abideth in communion with him, by loving faith, sinneth not-While he so abideth.

Whosoever sinneth certainly seeth him not-The loving eye of his soul is not then fixed upon God; neither doth he then experimentally know him-Whatever he did in time past.

Verse 6. Whosoever abideth in him] By faith, love, and obedience. Sinneth not] Because his heart is purified by faith, and he is a worker together with God, and consequently does not receive the grace of God in vain. See Clarke on “1 John 3:3”.

Hath not seen him] It is no unusual thing with this apostle, both in his gospel and in his epistles, to put occasionally the past for the present, and the present for the past tense. It is very likely that here he puts, after the manner of the Hebrew, the preterite for the present: He who sins against God doth not see him, neither doth he know him-the eye of his faith is darkened, so that he cannot see him as he formerly did; and he has no longer the experimental knowledge of God as his Father and portion.

Verse 6. Whosoever abideth in union and fellowship with him — By loving faith; sinneth not — Doth not commit known sin, while he so abideth: whosoever sinneth — Transgresseth any known law of God; hath not seen him, neither known him — His views and knowledge of him have been so superficial that they deserve not to be mentioned, since they have not conquered his love of sin, and the prevalence of it, and brought him to a holy temper and life. Or he has not attained to, or has not retained, a spiritual, experimental acquaintance and communion with him. For, certainly, when a person sins, or transgresseth any known law of God, the loving eye of his soul is not fixed upon God; neither doth he then experimentally know him, whatever he did in time past. Macknight thinks it probable that “some of the heretical teachers, condemned by the apostle in this epistle, to make their disciples believe that their opinions were derived from Christ, boasted their having seen and conversed with him during his ministry on earth, consequently that they knew his doctrine perfectly. But the apostle assured his children that, if these teachers, who avowedly continued in sin, had ever seen or conversed with Christ, they had utterly mistaken both his character and his doctrine.”

6. Abideth in him—Christ, who is viewed here as the embodiment of his own atonement and doctrine; and to abide in him is to live in the full embodiment therein of our own being. Seen him—By the divine spiritual vision; as in John 14:7, 9; 3 John 1:11. Known him—Become experimentally acquainted with him. The English perfect tense seems to the reader to deny that if a man now sins he ever possessed religion. “If he has lost it, he never had it.” But, as Alford well shows, the Greek perfect much more strongly emphasizes the present time than the English, and even sometimes loses the reference to the past and expresses the present only. We may add that Ezekiel (Ezekiel 33:13,) declares of the apostate that “all his righteousnesses shall not be remembered.” To the divine recognition he never has been righteous, just as (Ezekiel 33:16) to the divine eye the convert to righteousness has never been a sinner. In truth, however, John has no reference to an apostate; he is only strongly emphasizing the blindness of the sinner to Christ.

V. 7. Let no one deceive you-Let none persuade you that any man is righteous but he that uniformly practises righteousness; he alone is righteous, after the example of his Lord.

Verse 7. Let no man deceive you] Either by asserting that “you cannot be saved from sin in this life,” or “that sin will do you no harm and cannot alter your state, if you are adopted into the family of God; for sin cannot annul this adoption.” Hear God, ye deceivers! He that doeth righteousness is righteous, according to his state, nature, and the extent of his moral powers.

Even as he is righteous.] Allowing for the disparity that must necessarily exist between that which is bounded, and that which is without limits. As God, in the infinitude of his nature, is righteous; so they, being filled with him, are in their limited nature righteous.

Verses 7-10. Little, or beloved children, let no man deceive you — In this important matter, by vain words, however serious and plausible they may seem to be. For a being, himself immutably holy, can never dispense with the want of holiness in his intelligent creatures. The apostle’s words imply, that some pretenders to inspiration had endeavoured to deceive the brethren, by teaching what the apostle here condemns. And as it is a solemn address of the apostle to the disciples, it shows the importance of the matter which it introduces. He that uniformly doeth, or practiseth, righteousness, in all the known branches of it, is righteous, even as, or because, he, Christ, is righteous — He is righteous after Christ’s example. The apostle speaks of that practical righteousness which is consequent on justification and regeneration, when, being created anew in Christ Jesus, (Ephesians 2:10,) we have both inclination and power to maintain an unblameable conduct, and all good works. He that committeth sin — That knowingly transgresses God’s law, is a child, not of God, but of the devil; for the devil sinneth — That is, hath sinned; from the beginning — Was the first sinner in the universe, and has continued to sin ever since. For this purpose the Son of God was manifested — In our flesh, lived, and died, and rose again for us; that he might destroy the works of the devil — Namely, all error, sin, and misery. And will he not perform this for, and in, all that trust in him? The word; lush, rendered destroy, properly means to dissolve, or demolish, and implies the demolition of that horrible fabric of sin and misery which Satan, with such art, industry, and malice, hath reared in this our world. Whosoever is born of God — Is truly regenerated by divine grace, through living faith, and received into the number of God’s children; doth not — Knowingly and voluntarily; commit sin; for his seed — The incorruptible seed of the word of God, (1 Peter 1:23; James 1:18,) accompanied with his Spirit, (John 3:6,) or a divine principle of living, loving, and obedient faith; remaineth in him — Implanted in his inmost soul; and he cannot sin — It would be contrary to the nature of that divine principle which is implanted in him, that he should sin; that principle having not only manifested to him the infinite evil and destructive consequences of sin, but produced in him a fixed hatred to it, and given him power over it; because he is born of God — Is inwardly and universally changed. In this — Or by this mark; the children of God are manifest, &c. — It manifestly appears, to all who have understanding to judge in spiritual matters, who are the children of God and who are not, namely, by their committing or not committing known sin. Whosoever doeth not righteousness — Does not live a holy and righteous life; is not of God — Is not one of his true children; neither he that loveth not his brother — With such a love as the apostle proceeds to describe and insist upon. Here the apostle passes from the general proposition respecting universal holiness, to a particular branch of it, namely, brotherly love.

Ver. 7, 8. He that doeth righteousness is righteous, even as he [Christ] is righteous. This is already defined, the keeping of the commandments in the love of God, and of our brother; by not walking in darkness, and by not committing sin. God requires a growth in grace, and the improvement of talents, while we are called to remember that all those duties are destitute of merit in man.

Yet since the disputes against Rome concerning human merit, and works of supererogation, or doing more than is required, so as to have a little to give to a needy neighbour, some divines express themselves more cautiously than in former ages. They will not allow of any work in man, except assenting to Christ. Now, as we agree to discard human merit, why should we refine on the subject of grace beyond the power of definition? What is assent, and coming, and looking, and believing but the work of God, the love which fulfils the law.

John’s words of “doing righteousness, and doing the will of the Father,” may safely be used without any refinements. He that committeth sin, in deliberate breaches of the law, is of the devil, while he who believes on the Son of God, works the work of righteousness, and obtains eternal life.

7. Let no man deceive you—An earnest warning against the Nicolaitan doctrinaries who taught that holiness is consistent with licentious deeds and open wicked life. Doeth—The continuous present. Not he that merely once doeth, but who permanently practiseth righteousness is righteous. There is no righteousness in the man that doeth not righteousness. By their fruits shall ye know them.

V. 8. He that committeth sin is a child of the devil; for the devil sinneth from the beginning-That is, was the first sinner in the universe, and has continued to sin ever since.

The Son of God was manifested to destroy the works of the devil-All sin. And will he not perform this in all that trust in him?

Verse 8. He that committeth sin is of the devil] Hear this, also, ye who plead for Baal, and cannot bear the thought of that doctrine that states believers are to be saved from all sin in this life! He who committeth sin is a child of the devil, and shows that he has still the nature of the devil in him; for the devil sinneth from the beginning-he was the father of sin, brought sin into the world, and maintains sin in the world by living in the hearts of his own children, and thus leading them to transgression; and persuading others that they cannot be saved from their sins in this life, that he may secure a continual residence in their heart. He knows that if he has a place there throughout life, he will probably have it at death; and, if so, throughout eternity.

For this purpose] eiv touto. For this very end-with this very design, was Jesus manifested in the flesh, that he might destroy, ina lush, that he might loose, the bonds of sin, and dissolve the power, influence, and connection of sin. See Clarke on “1 John 3:3”.

Verses 7-10. Little, or beloved children, let no man deceive you — In this important matter, by vain words, however serious and plausible they may seem to be. For a being, himself immutably holy, can never dispense with the want of holiness in his intelligent creatures. The apostle’s words imply, that some pretenders to inspiration had endeavoured to deceive the brethren, by teaching what the apostle here condemns. And as it is a solemn address of the apostle to the disciples, it shows the importance of the matter which it introduces. He that uniformly doeth, or practiseth, righteousness, in all the known branches of it, is righteous, even as, or because, he, Christ, is righteous — He is righteous after Christ’s example. The apostle speaks of that practical righteousness which is consequent on justification and regeneration, when, being created anew in Christ Jesus, (Ephesians 2:10,) we have both inclination and power to maintain an unblameable conduct, and all good works. He that committeth sin — That knowingly transgresses God’s law, is a child, not of God, but of the devil; for the devil sinneth — That is, hath sinned; from the beginning — Was the first sinner in the universe, and has continued to sin ever since. For this purpose the Son of God was manifested — In our flesh, lived, and died, and rose again for us; that he might destroy the works of the devil — Namely, all error, sin, and misery. And will he not perform this for, and in, all that trust in him? The word; lush, rendered destroy, properly means to dissolve, or demolish, and implies the demolition of that horrible fabric of sin and misery which Satan, with such art, industry, and malice, hath reared in this our world. Whosoever is born of God — Is truly regenerated by divine grace, through living faith, and received into the number of God’s children; doth not — Knowingly and voluntarily; commit sin; for his seed — The incorruptible seed of the word of God, (1 Peter 1:23; James 1:18,) accompanied with his Spirit, (John 3:6,) or a divine principle of living, loving, and obedient faith; remaineth in him — Implanted in his inmost soul; and he cannot sin — It would be contrary to the nature of that divine principle which is implanted in him, that he should sin; that principle having not only manifested to him the infinite evil and destructive consequences of sin, but produced in him a fixed hatred to it, and given him power over it; because he is born of God — Is inwardly and universally changed. In this — Or by this mark; the children of God are manifest, &c. — It manifestly appears, to all who have understanding to judge in spiritual matters, who are the children of God and who are not, namely, by their committing or not committing known sin. Whosoever doeth not righteousness — Does not live a holy and righteous life; is not of God — Is not one of his true children; neither he that loveth not his brother — With such a love as the apostle proceeds to describe and insist upon. Here the apostle passes from the general proposition respecting universal holiness, to a particular branch of it, namely, brotherly love.

Ver. 7, 8. He that doeth righteousness is righteous, even as he [Christ] is righteous. This is already defined, the keeping of the commandments in the love of God, and of our brother; by not walking in darkness, and by not committing sin. God requires a growth in grace, and the improvement of talents, while we are called to remember that all those duties are destitute of merit in man.

Yet since the disputes against Rome concerning human merit, and works of supererogation, or doing more than is required, so as to have a little to give to a needy neighbour, some divines express themselves more cautiously than in former ages. They will not allow of any work in man, except assenting to Christ. Now, as we agree to discard human merit, why should we refine on the subject of grace beyond the power of definition? What is assent, and coming, and looking, and believing but the work of God, the love which fulfils the law.

John’s words of “doing righteousness, and doing the will of the Father,” may safely be used without any refinements. He that committeth sin, in deliberate breaches of the law, is of the devil, while he who believes on the Son of God, works the work of righteousness, and obtains eternal life.

8. Committeth sin—The opposite of doeth righteousness in previous verse, and both are in the continuous present tense, referring not to single subordinate acts, but to predominant practice. Of the devil—The practiser of sin is not a justified Christian, but a sinner, and is of the devil. Sinneth—The continuous present again; the devil sinneth from the beginning, even to the ending. Destroy—Not matter as the essence of sin, but the actual works of the devil, performed in his own person and through his agents. This does not mean to abolish the penalty of sin, which is a work of divine justice.

V. 9. Whosoever is born of God-By living faith, whereby God is continually breathing spiritual life into his soul, and his soul is continually breathing out love and prayer to God, doth not commit sin. For the divine seed of loving faith abideth in him; and, so long as it doth, he cannot sin, because he is born of God-Is inwardly and universally changed.

Verse 9. Whosoever is born of God] gegennhmenov, Begotten of God, doth not commit sin: “that is,” say some, “as he used to do, he does not sin habitually as he formerly did.” This is bringing the influence and privileges of the heavenly birth very low indeed. We have the most indubitable evidence that many of the heathen philosophers had acquired, by mental discipline and cultivation, an entire ascendency over all their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist, who, coming into the place where Socrates was delivering a lecture, his pupils, wishing to put the principles of the man’s science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher’s visage, he pronounced him “the most gluttonous, drunken, brutal, and libidinous old man that he had ever met.” As the character of Socrates was the reverse of all this, his disciples began to insult the physiognomist. Socrates interfered, and said, “The principles of his science may he very correct, for such I was, but I have conquered it by my philosophy.” O ye Christian divines! ye real or pretended Gospel ministers! will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?

Verses 7-10. Little, or beloved children, let no man deceive you — In this important matter, by vain words, however serious and plausible they may seem to be. For a being, himself immutably holy, can never dispense with the want of holiness in his intelligent creatures. The apostle’s words imply, that some pretenders to inspiration had endeavoured to deceive the brethren, by teaching what the apostle here condemns. And as it is a solemn address of the apostle to the disciples, it shows the importance of the matter which it introduces. He that uniformly doeth, or practiseth, righteousness, in all the known branches of it, is righteous, even as, or because, he, Christ, is righteous — He is righteous after Christ’s example. The apostle speaks of that practical righteousness which is consequent on justification and regeneration, when, being created anew in Christ Jesus, (Ephesians 2:10,) we have both inclination and power to maintain an unblameable conduct, and all good works. He that committeth sin — That knowingly transgresses God’s law, is a child, not of God, but of the devil; for the devil sinneth — That is, hath sinned; from the beginning — Was the first sinner in the universe, and has continued to sin ever since. For this purpose the Son of God was manifested — In our flesh, lived, and died, and rose again for us; that he might destroy the works of the devil — Namely, all error, sin, and misery. And will he not perform this for, and in, all that trust in him? The word; lush, rendered destroy, properly means to dissolve, or demolish, and implies the demolition of that horrible fabric of sin and misery which Satan, with such art, industry, and malice, hath reared in this our world. Whosoever is born of God — Is truly regenerated by divine grace, through living faith, and received into the number of God’s children; doth not — Knowingly and voluntarily; commit sin; for his seed — The incorruptible seed of the word of God, (1 Peter 1:23; James 1:18,) accompanied with his Spirit, (John 3:6,) or a divine principle of living, loving, and obedient faith; remaineth in him — Implanted in his inmost soul; and he cannot sin — It would be contrary to the nature of that divine principle which is implanted in him, that he should sin; that principle having not only manifested to him the infinite evil and destructive consequences of sin, but produced in him a fixed hatred to it, and given him power over it; because he is born of God — Is inwardly and universally changed. In this — Or by this mark; the children of God are manifest, &c. — It manifestly appears, to all who have understanding to judge in spiritual matters, who are the children of God and who are not, namely, by their committing or not committing known sin. Whosoever doeth not righteousness — Does not live a holy and righteous life; is not of God — Is not one of his true children; neither he that loveth not his brother — With such a love as the apostle proceeds to describe and insist upon. Here the apostle passes from the general proposition respecting universal holiness, to a particular branch of it, namely, brotherly love.

9. His (God’s) seed—The regenerate vital principle divinely implanted remaineth as a permanent though not irremovable element in him. This definition of the seed accords essentially with the various definitions given by most commentators. So Luther, “natura spiritualis,” spiritual birth-nature; De Wette, “the power of the divine life;” Braune, “the spirit of God.” Alford less happily refers it to “the divine word of truth.” While the fixed purpose of faith abides he cannot sin, or be a regular sinner, any more than ice can bear caloric, for the two things are incompatible. The falsely regenerate Nicolaitan can grossly and continuously sin, and retain his pseudo-regeneration; but the truly regenerate cannot practise sin, because he is genuinely born of God; and while so, sin-practice is for him an incompatibility, not a volitional impossibility. Those who press the terms of this text to prove the infallible perseverance of all regenerate persons must accept them in their full literality: and then they will prove, not only certainty of not apostatizing, but an incapability to even sin, an impeccability in the regenerate. Nor can the text prove the sinlessness of merely the entirely sanctified, or the class of “perfect Christians,” for the predicates are affirmed of all that are born of God.

If the words prove that a regenerate person cannot become a sinner, then Romans 8:7 proves that no carnally minded man can ever become subject to the law of God; for the same word for cannot is there used. See our note.

Alford, Wordsworth, and others remark here again the import of the Greek perfect tense as having the force of a present; which, indeed, is well expressed in our English translation is born. The Greek aorist would be was born, and Alford remarks pointedly that in practice the force of the perfect in Christian life is sadly apt to degenerate from the is to the was; the former expressing present regenerate life, in which to practice sin is impossible; the latter the departed vitality, in which the impossible has become easy.

The verb sin, in Hebrews 10:26, clearly means to become a sinner, in opposition to being a Christian. In this chapter, (verse 8,) sinneth is in the continuous present, and means permanently practises sin. See note on 5:18. But the true meaning is simply this: The Gnostic, in his false regeneration, can consistently live in the practice of sin; but a Christian cannot practice sin, for as a Christian he retains a regenerate principle incompatible with sin. He cannot practice sin and stay a Christian. Wordsworth gives a pertinent passage from Ignatius, who was born before St. John’s death. “Let no one deceive you. They who are carnal cannot do the things that are spiritual; nor can they who are spiritual do the things that are carnal. Faith cannot do the works of unbelief, nor can unbelief do the works of faith. The works which ye do in the flesh are spiritual, because ye work all your work in Jesus Christ.”—IGNATIUS, Ep. ad Ephesians 8.

V. 10. Neither he that loveth not his brother-Here is the transition from the general proposition to one particular.

Verse 10. In this the children of God are manifest] Here is a fearful text. Who is a child of the devil? He that commits sin. Who is a child of God? He that works righteousness. By this text we shall stand or fall before God, whatever our particular creed may say to the contrary. Neither he that loveth not his brother.] No man is of God who is not ready on all emergencies to do any act of kindness for the comfort, relief, and support of any human being. For, as God made of one blood an the nations of men to dwell upon the face of the whole earth, so all are of one family; and consequently all are brethren, and should love as brethren.

Verses 7-10. Little, or beloved children, let no man deceive you — In this important matter, by vain words, however serious and plausible they may seem to be. For a being, himself immutably holy, can never dispense with the want of holiness in his intelligent creatures. The apostle’s words imply, that some pretenders to inspiration had endeavoured to deceive the brethren, by teaching what the apostle here condemns. And as it is a solemn address of the apostle to the disciples, it shows the importance of the matter which it introduces. He that uniformly doeth, or practiseth, righteousness, in all the known branches of it, is righteous, even as, or because, he, Christ, is righteous — He is righteous after Christ’s example. The apostle speaks of that practical righteousness which is consequent on justification and regeneration, when, being created anew in Christ Jesus, (Ephesians 2:10,) we have both inclination and power to maintain an unblameable conduct, and all good works. He that committeth sin — That knowingly transgresses God’s law, is a child, not of God, but of the devil; for the devil sinneth — That is, hath sinned; from the beginning — Was the first sinner in the universe, and has continued to sin ever since. For this purpose the Son of God was manifested — In our flesh, lived, and died, and rose again for us; that he might destroy the works of the devil — Namely, all error, sin, and misery. And will he not perform this for, and in, all that trust in him? The word; lush, rendered destroy, properly means to dissolve, or demolish, and implies the demolition of that horrible fabric of sin and misery which Satan, with such art, industry, and malice, hath reared in this our world. Whosoever is born of God — Is truly regenerated by divine grace, through living faith, and received into the number of God’s children; doth not — Knowingly and voluntarily; commit sin; for his seed — The incorruptible seed of the word of God, (1 Peter 1:23; James 1:18,) accompanied with his Spirit, (John 3:6,) or a divine principle of living, loving, and obedient faith; remaineth in him — Implanted in his inmost soul; and he cannot sin — It would be contrary to the nature of that divine principle which is implanted in him, that he should sin; that principle having not only manifested to him the infinite evil and destructive consequences of sin, but produced in him a fixed hatred to it, and given him power over it; because he is born of God — Is inwardly and universally changed. In this — Or by this mark; the children of God are manifest, &c. — It manifestly appears, to all who have understanding to judge in spiritual matters, who are the children of God and who are not, namely, by their committing or not committing known sin. Whosoever doeth not righteousness — Does not live a holy and righteous life; is not of God — Is not one of his true children; neither he that loveth not his brother — With such a love as the apostle proceeds to describe and insist upon. Here the apostle passes from the general proposition respecting universal holiness, to a particular branch of it, namely, brotherly love.

10. This… manifest—The open, manifest difference between the two is their moral conduct. Loveth not—Guarding against the idea that it is the action of the body alone that constitutes the test, and including the act of the soul as living.

4. This purification is manifested in love to our brother and in actual benefaction, 11-18.

Verse 11. For this is the message] See 1 John 1:5. From the beginning God hath taught men that they should love one another. How essentially necessary this is to the comfort and well-being of man in this state of trial and difficulty, every sensible man must see. All are dependent upon all; all upon each, and each upon all. Mutual love makes this dependence pleasant and doubly profitable. Nothing can be more pleasing to an ingenuous and generous mind than to communicate acts of kindness.

Verses 11-14. For, &c. — As if he had said, I have just declared that the want of brotherly love is a proof that a man is not of God, and a little consideration may convince you of the truth of the assertion: for this is the message that ye heard of us — The apostles and ministers of Christ; from the beginning — Of our ministry among you; that we should love one another — A doctrine frequently inculcated by our Lord Jesus in person: not as Cain, (see the margin,) who was of the wicked one — Who showed he was a child of the devil, by killing his brother. And wherefore slew he him? — For any fault? No: but just the reverse; for his goodness. Because his own works were evil — In a very high degree; and his brother’s righteous — And he could not bear that his brother’s sacrifice was accepted of God while his own was rejected; a circumstance that, instead of humbling him and bringing him to repentance, as it ought to have done, only excited his envy and hatred, which at length settled into the most rancorous malice, and produced that horrible effect. Marvel not, &c. — As if he had said, Since there is a great deal of the same malignant temper remaining in the carnal part of mankind, and there are many who are, in that sense, though not by natural descent, of the seed of Cain, marvel not if the world hate you — Remembering they lie in the wicked one, and are under his influence. We know, &c. — That is, we ourselves could not love our brethren, unless we were passed from spiritual death to spiritual life — That is, unless we were born of God. He that loveth not his brother abideth in death — Namely, in spiritual death, and is obnoxious to eternal death. In other words, he is not born of God: and he that is not born of God cannot love his brother. See on chap. 4:7. Reader, observe this: all mankind, being born in sin, are in a state of spiritual death, and in the way to eternal death, till they are born again; and none are born again who do not truly love both God and his people.

11. The message… from the beginning—The original announcement by Christ was the law of love.

V. 12. Who was of the wicked one-Who showed he was a child of the devil by killing his brother.

And wherefore slew he him-For any fault? No, but just the reverse; for his goodness.

Verse 12. Not as Cain] Men should not act to each other as Cain did to his brother Abel. He murdered him because he was better than himself. But who was Cain? ek tou ponhrou hn, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, &c., murder each other in wars and political contentions? ek tou ponhrou eisi. To attempt to justify the principle, and excuse the instigators, authors, abettors, &c., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn!

And wherefore slew he him?] What could induce a brother to imbrue his hands in a brother’s blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God-the Divine nature, was found in him.

Verses 11-14. For, &c. — As if he had said, I have just declared that the want of brotherly love is a proof that a man is not of God, and a little consideration may convince you of the truth of the assertion: for this is the message that ye heard of us — The apostles and ministers of Christ; from the beginning — Of our ministry among you; that we should love one another — A doctrine frequently inculcated by our Lord Jesus in person: not as Cain, (see the margin,) who was of the wicked one — Who showed he was a child of the devil, by killing his brother. And wherefore slew he him? — For any fault? No: but just the reverse; for his goodness. Because his own works were evil — In a very high degree; and his brother’s righteous — And he could not bear that his brother’s sacrifice was accepted of God while his own was rejected; a circumstance that, instead of humbling him and bringing him to repentance, as it ought to have done, only excited his envy and hatred, which at length settled into the most rancorous malice, and produced that horrible effect. Marvel not, &c. — As if he had said, Since there is a great deal of the same malignant temper remaining in the carnal part of mankind, and there are many who are, in that sense, though not by natural descent, of the seed of Cain, marvel not if the world hate you — Remembering they lie in the wicked one, and are under his influence. We know, &c. — That is, we ourselves could not love our brethren, unless we were passed from spiritual death to spiritual life — That is, unless we were born of God. He that loveth not his brother abideth in death — Namely, in spiritual death, and is obnoxious to eternal death. In other words, he is not born of God: and he that is not born of God cannot love his brother. See on chap. 4:7. Reader, observe this: all mankind, being born in sin, are in a state of spiritual death, and in the way to eternal death, till they are born again; and none are born again who do not truly love both God and his people.

12. Not as Cain—Who is a model to avoid. And Cain and Abel are types of the world and the brethren through 12-16. Cain is selected, apparently, from association of the idea, moral and bodily, of the word brother; and the first two brothers of mankind are presented as types of the two classes of mankind. Verse 10 says, Love your brother; this verse says, Not as Cain who slew his brother, being a son of the devil and brother to the devil’s children; verse 14 quotes love of the brethren as token of our sonship; and so the further verses. Of, or from that wicked one. But was Cain born of the devil? It must be remembered that regeneration is a figurative term. When the power of the Spirit conforms us more or less to the image of God, we are said to be born of God, children of God; while conformed to the image of Satan, we are called children of the devil. The old Jewish legends fabled that Cain was the physical son of Satan by Eve. But his sonship, like our divine sonship, was in fact spiritual. Slew his natural, not moral, brother. Evil… righteous—The antagonism of sons of God and children of the devil was the dividing line between them.

V. 13. Marvel not if the world hate you-For the same cause.

Verse 13. Marvel not-if the world hate you.] Expect no better treatment from unconverted Jews and Gentiles than Abel received from his wicked and cruel brother. This was a lesson to the Church, preparatory to martyrdom. Expect neither justice nor mercy from the men who are enemies of God. They are either full of malice and envy, hateful, hating one another, or they are specious, hollow, false, and deceitful. “A foe to GOD was ne’er true friend to MAN.”

Verses 11-14. For, &c. — As if he had said, I have just declared that the want of brotherly love is a proof that a man is not of God, and a little consideration may convince you of the truth of the assertion: for this is the message that ye heard of us — The apostles and ministers of Christ; from the beginning — Of our ministry among you; that we should love one another — A doctrine frequently inculcated by our Lord Jesus in person: not as Cain, (see the margin,) who was of the wicked one — Who showed he was a child of the devil, by killing his brother. And wherefore slew he him? — For any fault? No: but just the reverse; for his goodness. Because his own works were evil — In a very high degree; and his brother’s righteous — And he could not bear that his brother’s sacrifice was accepted of God while his own was rejected; a circumstance that, instead of humbling him and bringing him to repentance, as it ought to have done, only excited his envy and hatred, which at length settled into the most rancorous malice, and produced that horrible effect. Marvel not, &c. — As if he had said, Since there is a great deal of the same malignant temper remaining in the carnal part of mankind, and there are many who are, in that sense, though not by natural descent, of the seed of Cain, marvel not if the world hate you — Remembering they lie in the wicked one, and are under his influence. We know, &c. — That is, we ourselves could not love our brethren, unless we were passed from spiritual death to spiritual life — That is, unless we were born of God. He that loveth not his brother abideth in death — Namely, in spiritual death, and is obnoxious to eternal death. In other words, he is not born of God: and he that is not born of God cannot love his brother. See on chap. 4:7. Reader, observe this: all mankind, being born in sin, are in a state of spiritual death, and in the way to eternal death, till they are born again; and none are born again who do not truly love both God and his people.

13. Hate you—It is nothing but the old antagonism of Cain and Abel. You stands as the parallel of Abel; the world as the parallel of Cain.

V. 14. We know-As if he had said, We ourselves could not love our brethren, unless we were passed from spiritual death to life, that is, born of God.

He that loveth not his brother abideth in death-That is, is not born of God. And he that is not born of God, cannot love his brother.

Verse 14. We know that we have passed from death unto life] Death and life are represented here as two distinct territories, states, or kingdoms, to either of which the inhabitants of either may be removed. This is implied in the term metabebhkamen, from meta, denoting change of place, and bainw, I go. It is the same figure which St. Paul uses, Colossians 1:13: Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love. The believers to whom St. John writes had been once in the region and shadow of death, in the place where sin and death reigned, whose subjects they were; but they had left that kingdom of oppression, wretchedness, and wo, and had come over to the kingdom of life, whose king was the Prince and Author of life; where all was liberty, prosperity, and happiness; where life and love were universally prevalent, and death and hatred could not enter. We know, therefore, says the apostle, that we are passed over from the territory of death to the kingdom of life, because we love the brethren, which those who continue in the old kingdom-under the old covenant, can never do; for he that loveth not his brother abideth in death. He has never changed his original residence. He is still an unconverted, unrenewed sinner.

Verses 11-14. For, &c. — As if he had said, I have just declared that the want of brotherly love is a proof that a man is not of God, and a little consideration may convince you of the truth of the assertion: for this is the message that ye heard of us — The apostles and ministers of Christ; from the beginning — Of our ministry among you; that we should love one another — A doctrine frequently inculcated by our Lord Jesus in person: not as Cain, (see the margin,) who was of the wicked one — Who showed he was a child of the devil, by killing his brother. And wherefore slew he him? — For any fault? No: but just the reverse; for his goodness. Because his own works were evil — In a very high degree; and his brother’s righteous — And he could not bear that his brother’s sacrifice was accepted of God while his own was rejected; a circumstance that, instead of humbling him and bringing him to repentance, as it ought to have done, only excited his envy and hatred, which at length settled into the most rancorous malice, and produced that horrible effect. Marvel not, &c. — As if he had said, Since there is a great deal of the same malignant temper remaining in the carnal part of mankind, and there are many who are, in that sense, though not by natural descent, of the seed of Cain, marvel not if the world hate you — Remembering they lie in the wicked one, and are under his influence. We know, &c. — That is, we ourselves could not love our brethren, unless we were passed from spiritual death to spiritual life — That is, unless we were born of God. He that loveth not his brother abideth in death — Namely, in spiritual death, and is obnoxious to eternal death. In other words, he is not born of God: and he that is not born of God cannot love his brother. See on chap. 4:7. Reader, observe this: all mankind, being born in sin, are in a state of spiritual death, and in the way to eternal death, till they are born again; and none are born again who do not truly love both God and his people.

Ver. 14. We know that we have passed from death unto life, by calmly retracing the work of regeneration in our hearts. We now love the Lord, and delight in piety and holiness, which we once repudiated to follow the course of this world. We know that we have remission of our sins, because the love of God is shed abroad in our heart, and because we can call him Father with filial confidence. We now love the people of God; we love his name, and delight to do his will. Here is the sure mark of our adoption, the inward certainty confirmed by the outward fruit.

14. We know—As one of the tests. The fraternal love, which Cain wanted and Abel possessed, is inherited by us; and thus we know we are on the side of life and not of death. Yet we belong with the good Abel not by natural descent; but, having been originally under death, we have passed therefrom unto life. So that our regeneration is also a resurrection. Brethren—This oft-repeated word is used in no narrow, bigoted, or partisan sense, but designates all who are, with us, the sons of God, and hence the universal Church of the truly justified. The central element of this brotherhood and sonship is a divine love; verily divine since God himself is love, and is that love within the heart. Hence a consciousness of that love for the sons is proof of love for the common Father, God, 1 John 5:1; and reciprocally the consciousness of our love to God is proof that we truly love the brethren, the sons of God, 1 John 5:2. And this is no mere shallow emotional love, it is realistic, and is embodied in keeping God’s commandments, 1 John 5:2. Hence these brethren are the truly good, and actually holy in the world; and this love is no gross affection, but transcendent and divine. It is a love on earth anticipating the love which constitutes heaven above. Loveth not—As Cain did not. The loveless being, uninspired by any divine affection, has never made the transition to life, but abideth in death. Death—The opposite of eternal life in 2:25, as also in verse following.

V. 15. He, I say, abideth in spiritual death, is void of the life of God. For whosoever hateth his brother, and there is no medium between loving and hating him, is, in God's account, a murderer: every degree of hatred being a degree of the same temper which moved Cain to murder his brother.

And no murderer hath eternal life abiding in him-But every loving believer hath. For love is the beginning of eternal life. It is the same, in substance, with glory.

Verse 15. Whosoever hateth his brother is a murderer] He has the same principle in him which was in Cain, and it may lead to the same consequences.

No murderer hath eternal life] Eternal life springs from an indwelling God; and God cannot dwell in the heart where hatred and malice dwell. This text has been quoted to prove that no murderer can be saved. This is not said in the text; and there have been many instances of persons who have been guilty of murder having had deep and genuine repentance, and who doubtless found mercy from his hands who prayed for his murderers, Father, forgive them; for they know not what they do! It is, however, an awful text for the consideration of those who shed human blood on frivolous pretences, or in those wars which have their origin in the worst passions of the human heart.

Verse 15. He, I have just said, who loveth not his brother, abideth in death; is void of the life of God: for whosoever hateth his brother — And there is no medium between loving and hating him; is — In God’s account; a murderer — Every degree of hatred being a degree of the same temper which moved Cain to murder his brother. And no murderer hath eternal life abiding in him — But every loving believer hath. For love is the beginning of eternal life. It is the same in substance with future felicity and glory. The word anqrwpoktonov, here rendered murderer, is by Macknight translated a manslayer, who, as he observes, differs from a murderer as manslaughter differs from murder: adding, “The hatred of one’s brother may be the occasion, by accident, of putting him to death. For he who indulgeth hatred to his brother, lays himself open to the influence of such passions as may hurry him to slay his brother. So our Lord tells us, in his explication of the precept, Thou shalt not kill, Matthew 6:21. For he mentions causeless anger and provoking speeches as violations of that command, because they are often productive of murder.”

15. Hateth… murderer—In applying so trenchant an epithet as murderer, our apostle changes the phrase loveth not to hateth. The epithet is suggested by the case of Cain. The positive element of hate is initial murder; murder in kind, even when not in degree, So the love in the following verse is in contrast. This hate need only to be developed in its own kind to make the actual murder; just as the element of that love in its fulness produces a laying down of one’s own life for the brethren. Hate is the common element that makes the brotherhood of Cain. Thence come all the strifes, the murders, the wars of our depraved human life.

V. 16. The word God is not in the original. It was omitted by the apostle just as the particular name is omitted by Mary, when she says to the gardener, "Sir, if thou hast borne him hence;" and by the church, when she says, "Let him kiss me with the kisses of his mouth," Song of Solomon 1:2; in both which places there is a language, a very emphatical language, even in silence. It declares how totally the thoughts were possessed by the blessed and glorious subject. It expresses also the superlative dignity and amiableness of the person meant, as though He, and He alone, was, or deserved to be, both known and admired by all.

Because he laid down his life-Not merely for sinners, but for us in particular. From this truth believed, from this blessing enjoyed, the love of our brethren takes its rise, which may very justly be admitted as an evidence that our faith is no delusion.

Verse 16. Hereby perceive we the love of God] This sixteenth verse of this third chapter of John’s first epistle is, in the main, an exact counterpart of the sixteenth verse of the third chapter of St. John’s gospel: God so loved the world, that he gave his only-begotten Son, &c. Here the apostle says, We perceive, egnwkamen, we have known, the love of God, because he laid down his life for us. Of God is not in the text, but it is preserved in one MS., and in two or three of the versions; but though this does not establish its authenticity, yet tou qeou, of God, is necessarily understood, or tou cristou, of Christ, as Erpen’s Arabic has it; or autou eiv hmav, his love to us, as is found in the Syriac. A higher proof than this of his love Christ could not have possibly given to the children of men. We ought to lay down our lives for the brethren.] We should risk our life to save the lives of others; and we should be ready to lay down our lives to redeem their souls when this may appear to be a means of leading them to God.

Verses 16, 17. Hereby perceive we the love of God — The word God is not in the original: it seems to be omitted by the apostle just as the name of Jesus is omitted by Mary, when she says to the gardener Sir, if thou hast borne him hence, &c., John 20:15; in which place there is a very emphatical language, even in silence. It declares how totally her thoughts were possessed by the blessed and glorious subject. It expresses also the superlative dignity and amiableness of the person meant; as though he, and he alone, were, or deserved to be, both known and admired by all. Because he laid down his life — Not merely for sinners, but for us in particular. From this truth believed, and salvation received by that faith, the love of Christ, and, in consequence thereof, the love of the brethren, take their rise, which may very justly be admitted as an evidence that our faith is no delusion. But whoso hath this world’s good — Worldly substance, far less valuable than life; and seeth his brother have need — (The very sight of want knocks at the door of the spectator’s heart;) and shutteth up — Restraineth, whether asked or not; his bowels of compassion — Excited, it may be, by the view of misery; how dwelleth the love of God in him? — Certainly not at all, however he may talk of it, as the next verse supposes him to do. Thus the apostle having, in the preceding verse, observed, that we know the love of Christ by his laying down his life for us, and that the consideration of his love to us should induce us “so to love him as, at his call, to lay down our lives for the brethren; here tells us, that if, so far from laying down our lives for them, we refuse them, when in need, some part of our worldly goods to support their lives, the love of God can in no sense be said to be in us.”

Ver. 16. Hereby perceive we the love of God, because he laid down his life for us. The love of God, on which this holy apostle delights to dwell, is an overwhelming subject, especially this transcendent expression of it in the gift of his only-begotten Son, a subject on which our highest thoughts fall far beneath its elevated grandeur. Christ is here expressly called God, by the clearest construction of language, yet God manifest in the flesh, God incarnate, or he could not have laid down his life for us. The language is precisely similar to that in Acts 20:28, and several other passages. Feed the church of God, “which he hath purchased with his own blood.” The love here mentioned is ascribed to him as God, and it is the Godhead of Christ that renders his love to sinners so amazing, and causes it to become the great theme of revelation. The Holy Spirit here expands his energies, till we are lost in wonder and admiration; but as the subject passeth knowledge, more than half the tale is left untold. Ephesians 3:18, 19. This will be the theme of heaven, yet even there its heights and depths, and lengths and breadths will never be fully fathomed. The strength of his love is shown in his having laid down his life for us, as a shepherd for the ransom of his flock, as a bridegroom for the redemption of his church. John 10:11. Ephesians 5:25-27. This is the strongest mode possible of expressing love, and far surpasses every other. It was much for him to empty himself and become poor, that we might be made rich; more still for him to die that we might live, and live for ever. David’s three worthies are applauded for fetching him water from the well of Bethlehem at the hazard of their lives, and Paul manifested great zeal in being willing to be offered up as a commemorative sacrifice of the truth of the gospel, and Priscilla and Aquila in their readiness to lay down their lives for the sake of Paul; but all these and every other instance of love sink into utter insignificance, when compared with the unspeakable love of Christ. He did more than die for us, he bore our sins in his own body on the tree, and endured the curse for our sakes, yea was made himself a curse for us. There was that in his death which never attended the death of any other; he had upon him the sins of the whole world, was not only made a sin-offering, but treated in his substitutionary character as if all sin was identified in him, and concentrated in his own person. Romans 8:3. 2 Corinthians 5:21. All this too he endured, not for friends, but for enemies, not after we were reconciled, but while we were yet sinners, yet ungodly. Romans 5:6-10.

Hereby indeed perceive we the love of God. We may believe that God is good, but it is in the actual displays of his beneficence that we perceive it; and it is the same with his immeasurable love. Other expressions of it are given, in the pardon of sin, in the promise of salvation to them that believe; but all these are abundantly surpassed in the gift of Christ, and his laying down his life for us, as much as the cause exceeds the effect, and that which is infinite what is only finite. Romans 8:32. “Herein is love,” says the enraptured apostle; “not that we loved God,” we were far enough from that, “but that he loved us, and sent his Son to be the propitiation for our sins:” chap. 4:10.

16. Of God, as the italics indicate, is not in the Greek, and should be omitted. He has no antecedent, and refers to our true Abel, the unnamed Jesus. Between him, the Unnamed, and Cain is a solemn contrast; the latter exemplifies what hate is in its completion, the former the consummation of love. As hate is the element that murders a brother, so love is the element that would die for a brother.

V. 17. But whoso hath this world's good-Worldly substance, far less valuable than life.

And seeth his brother have need-The very sight of want knocks at the door of the spectator's heart.

And shutteth up-Whether asked or not.

His bowels of compassion from him, how dwelleth the love of God in him-Certainly not at all, however he may talk, 1 John 3:18, of loving God.

Verse 17. But whoso hath this worlds good] Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession. If we have not bowels of compassion, we have not the love of God in us; if we shut up our bowels against the poor, we shut Christ out of our hearts, and ourselves out of heaven.

This worlds good.-tou bion tou kosmou. The life of this world, i.e. the means of life; for so biov is often used. See Mark 12:44; Luke 8:43; 15:12, 30; 21:4, and other places.

How dwelleth the love of God in him?] That is, it cannot possibly dwell in such a person. Hardheartedness and God’s love never meet together, much less can they be associated.

Verses 16, 17. Hereby perceive we the love of God — The word God is not in the original: it seems to be omitted by the apostle just as the name of Jesus is omitted by Mary, when she says to the gardener Sir, if thou hast borne him hence, &c., John 20:15; in which place there is a very emphatical language, even in silence. It declares how totally her thoughts were possessed by the blessed and glorious subject. It expresses also the superlative dignity and amiableness of the person meant; as though he, and he alone, were, or deserved to be, both known and admired by all. Because he laid down his life — Not merely for sinners, but for us in particular. From this truth believed, and salvation received by that faith, the love of Christ, and, in consequence thereof, the love of the brethren, take their rise, which may very justly be admitted as an evidence that our faith is no delusion. But whoso hath this world’s good — Worldly substance, far less valuable than life; and seeth his brother have need — (The very sight of want knocks at the door of the spectator’s heart;) and shutteth up — Restraineth, whether asked or not; his bowels of compassion — Excited, it may be, by the view of misery; how dwelleth the love of God in him? — Certainly not at all, however he may talk of it, as the next verse supposes him to do. Thus the apostle having, in the preceding verse, observed, that we know the love of Christ by his laying down his life for us, and that the consideration of his love to us should induce us “so to love him as, at his call, to lay down our lives for the brethren; here tells us, that if, so far from laying down our lives for them, we refuse them, when in need, some part of our worldly goods to support their lives, the love of God can in no sense be said to be in us.”

17. But—Introducing a contrast between this consummate love which would give life, and that want of love which would refuse even the alms that would supply a needed livelihood. Bowels—The conceptual bodily seat of the compassionate affections. How—Strong interrogative expression of the negative. For since our love of our brother and our love of God are one element and essence, the exclusion of one excludes the other.

V. 18. Not in word-Only.

But in deed-In action: not in tongue by empty professions, but in truth.

Verse 18. My little children] teknia mou, My beloved children, let us not love in word-in merely allowing the general doctrine of love to God and man to be just and right;

Neither in tongue] In making professions of love, and of a charitable and humane disposition, and resting there; but in deed-by humane and merciful acts;

And in truth.] Feeling the disposition of which we speak. There is a good saying in Yalcut Rubeni, fol. 145, 4, on this point: “If love consisted in word only, then love ceaseth as soon as the word is pronounced. Such was the love between Balak and Balaam. But if love consisteth not in word, it cannot be dissolved; such was the love of Abraham, Isaac, Jacob, and the rest of the patriarchs which were before them.”

Verses 18-20. My beloved children, let us not love merely in word or in tongue — Contenting ourselves with complimental expressions of regard, or with giving our Christian brethren nothing but fair speeches; but in deed and in truth — Let our actions approve the sincerity of our professions, and, by relieving them in their necessities and straits, let us show that we sincerely love them. And hereby — En toutw, in this, by being compassionate, kind, and bountiful, according to our ability; we know — We have a satisfactory evidence by this real, operative love; that we are of the truth — That we have true faith, and are the genuine disciples of Christ and children of God; and shall assure our hearts before him — Shall enjoy an assurance of his favour, and the testimony of a good conscience toward God. The heart, in St. John’s language, is the conscience. The word conscience is not used in his writings. For if we have not this testimony; if in any thing our heart — Our conscience, condemn us, much more does God, who is greater than our heart — An infinitely more holy and impartial Judge; and knoweth all things — So that there is no hope of hiding it from him.

18. The man who thus withholds the alms may have a theory of benevolence in his head, and in word, and in tongue; but there is none in heart or hand.

4. This love is evidenced to ourselves by assurance through faith in Christ and witness of the Spirit given unto us, 19-24.

V. 19. And hereby we know-We have a farther proof by this real, operative love.

That we are of the truth-That we have true faith, that we are true children of God.

And shall assure our hearts before him-Shall enjoy the assurance of his favour, and the "testimony of a good conscience toward God." The heart, in St. John's language, is the conscience. The word conscience is not found in his writings.

Verse 19. Hereby we know that we are of the truth] That we have the true religion of the Lord Jesus, and shall assure our hearts-be persuaded in our consciences, that we have the truth as it is in Jesus; as no man can impose upon himself by imagining he loves when he does not: he may make empty professions to others, but if he loves either God or man, he knows it because he feels it; and love unfelt is not love, it is word or tongue. This the apostle lays down as a test of a man’s Christianity, and it is the strongest and most infallible test that can be given. He that loves feels that he does love; and he who feels that he loves God and man has true religion; and he who is careful to show the fruits of this love, in obedience to God and humane acts to man, gives others the fullest proof that he has the loving mind that was in Jesus.

Verses 18-20. My beloved children, let us not love merely in word or in tongue — Contenting ourselves with complimental expressions of regard, or with giving our Christian brethren nothing but fair speeches; but in deed and in truth — Let our actions approve the sincerity of our professions, and, by relieving them in their necessities and straits, let us show that we sincerely love them. And hereby — En toutw, in this, by being compassionate, kind, and bountiful, according to our ability; we know — We have a satisfactory evidence by this real, operative love; that we are of the truth — That we have true faith, and are the genuine disciples of Christ and children of God; and shall assure our hearts before him — Shall enjoy an assurance of his favour, and the testimony of a good conscience toward God. The heart, in St. John’s language, is the conscience. The word conscience is not used in his writings. For if we have not this testimony; if in any thing our heart — Our conscience, condemn us, much more does God, who is greater than our heart — An infinitely more holy and impartial Judge; and knoweth all things — So that there is no hope of hiding it from him.

19. Hereby—By our real good-doing in deed. Of the truth—Our deeds are seal of the truth of our religion. So that love and truth identify into one, taking external form in deeds of goodness. Assure… hearts— Literally, persuade our hearts; that is, produce in our hearts the persuasion that we are all right before God our judge.

V. 20. For if we have not this testimony, if in anything our heart, our own conscience, condemn us, much more does God, who is greater than our heart-An infinitely holier and a more impartial Judge. And knoweth all things-So that there is no hope of hiding it from him.

Verse 20. If our heart condemn us] If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.

Verses 18-20. My beloved children, let us not love merely in word or in tongue — Contenting ourselves with complimental expressions of regard, or with giving our Christian brethren nothing but fair speeches; but in deed and in truth — Let our actions approve the sincerity of our professions, and, by relieving them in their necessities and straits, let us show that we sincerely love them. And hereby — En toutw, in this, by being compassionate, kind, and bountiful, according to our ability; we know — We have a satisfactory evidence by this real, operative love; that we are of the truth — That we have true faith, and are the genuine disciples of Christ and children of God; and shall assure our hearts before him — Shall enjoy an assurance of his favour, and the testimony of a good conscience toward God. The heart, in St. John’s language, is the conscience. The word conscience is not used in his writings. For if we have not this testimony; if in any thing our heart — Our conscience, condemn us, much more does God, who is greater than our heart — An infinitely more holy and impartial Judge; and knoweth all things — So that there is no hope of hiding it from him.

20. If our heart condemn us—As not loving our brother in deed and in active benefaction to his needs. If we are conscious of wrong-doings or short-comings. Greater than our heart—And his condemnation is more terrible, as well as more sure, for he knoweth all things, and no guilt can escape his inspection.

V. 21. If our heart condemn us not-If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith. Then have we confidence toward God-Not only our consciousness of his favour continues and increases, but we have a full persuasion, that whatsoever we ask we shall receive of him.

Verse 21. If our heart condemn us not] If we be conscious to ourselves of our own sincerity, that we practise not deceit, and use no mask, then have we confidence toward God-we can appeal to him for our sincerity, and we can come with boldness to the throne of grace, to obtain mercy, and find grace to help in time of need. And therefore says the apostle,

Verses 21, 22. Beloved, if our heart condemn us not — If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith; then have we confidence toward God — Our consciousness of his favour continues, with liberty of access to him, and intercourse with him; and we have this further blessing, that whatsoever we ask — According to his will; we receive of him — Or shall receive in the time, measure, and manner which he knows will be most for his glory and for our good. This general declaration must be limited by the conditions which in other passages of Scripture are represented as necessary in order to our petitions being granted by God: such as, that we ask things which his word authorizes us to ask, 1 John 5:14, 15; and that we ask them in faith, James 1:6; or in a full persuasion of, and reliance upon, his wisdom, power, and goodness; and with sincerity and resignation. Such prayers they who live in his fear and love, and comply with his will, as far as they know it, walking before him in holiness and righteousness, may expect will be heard and answered.

21. Condemn us not—Our self-complacency may, indeed, deceive us, and we may think our heart does not condemn when the heart is itself beguiled. While our own hearts condemn us not, the hearts and consciences of others may justly condemn us. And in verses 23, 24 is given a test by which the assurance of the heart is tried. The love which is truth must wear the garb of deed and fulfilment of his commandments, otherwise vain is the appeal to our hearts. Confidence toward God—We feel the full assurance of sin forgiven, of divine acceptance, of blessed communion, of a “title clear to mansions in the skies.”

Verse 22. Whatsoever we ask] In such a spirit, we receive of him, for he delights to bless the humble, upright, and sincere soul.

Because we keep his commandments] Viz., by loving him and loving our neighbour. These are the great commandments both of the old covenant and the new. And whoever is filled with this love to God and man will do those things which are pleasing to him; for love is the very soul and principle of obedience.

The word heart is used in the preceding verses for conscience; and so the Greek fathers interpret it, particularly Origen, Nicephorus, and Œcumenius; but this is not an unfrequent meaning of the word in the sacred writings.

Verses 21, 22. Beloved, if our heart condemn us not — If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith; then have we confidence toward God — Our consciousness of his favour continues, with liberty of access to him, and intercourse with him; and we have this further blessing, that whatsoever we ask — According to his will; we receive of him — Or shall receive in the time, measure, and manner which he knows will be most for his glory and for our good. This general declaration must be limited by the conditions which in other passages of Scripture are represented as necessary in order to our petitions being granted by God: such as, that we ask things which his word authorizes us to ask, 1 John 5:14, 15; and that we ask them in faith, James 1:6; or in a full persuasion of, and reliance upon, his wisdom, power, and goodness; and with sincerity and resignation. Such prayers they who live in his fear and love, and comply with his will, as far as they know it, walking before him in holiness and righteousness, may expect will be heard and answered.

22. And—We feel full access in prayer. Whatsoever—In this frame of sweet accord with God we ask, we receive. That spirit of accord will, indeed, circumscribe our ask within the limits of God’s will that we should have. And the Spirit grants delightful contentment and resignation to our lot within that blessed sphere. Keep his commandments—For without this objective test no subjective assurance is genuine. Our apostle gives no comfort to a mere emotional self-gratulation which is not confirmed by the volitional and active keeping and doing the positive commandments, that is, doing in all respects what is conscientious and right. The old Mosaic decalogue is not repealed in our behalf. The emotionalism that repeals the commandments is antinomianism.

V. 23. And this is his commandment-All his commandments in one word.

That we should believe and love-in the manner and degree which he hath taught. This is the greatest and most important command that ever issued from the throne of glory. If this be neglected, no other can be kept: if this be observed, all others are easy.

Verse 23. That we should believe on the name of his Son] We are commanded to believe on Christ, that for the sake of his passion and death we may be justified from all things from which we could not be justified by the law of Moses; and being through him redeemed from the guilt of sin, restored to the Divine favour, and made partakers of the Holy Ghost, we are enabled to love one another as he gave us commandment; for without a renewal of the heart, love to God and man is impossible, and this renewal comes by Christ Jesus.

Verses 23, 24. And this is his commandment, That we should believe, &c. — Namely, all his commandments: in one word, That we should believe and love — In the manner and degree which he hath taught. This is the greatest and most important command that ever issued from the throne of glory. If this be neglected, no other can be kept; if this be observed, all others are easy. And he that keepeth his commandments — That thus believes and loves; dwelleth, or abideth in him — In Christ Jesus, or in God the Father; and he — Christ, or the Father; in him — This seems to be an allusion to our Lord’s words, John 14:23; If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. That is, in this way we obtain fellowship with the Father, as well as with the Son; yea, the most intimate acquaintance, friendship, and communion, and are thereby made unspeakably happy; and hereby we know that he abideth in us — That we have this intimate union and communion with him; by the Spirit which he hath given us — The Spirit of adoption and regeneration, witnessing with our spirits that we are his children, and producing in us love, joy, and peace, holiness and happiness.

23. And this—Is the true test of all emotionalism. A true believe and a true love, verified by actual performance, negative and positive, of the commandment; that is, of all duty.

V. 24. And he that keepeth his commandments-That thus believes and loves.

Abideth in him, and God in him: and hereby we know that he abideth in us, by the Spirit which he hath given us-Which witnesses with our spirits that we are his children, and brings forth his fruits of peace, love, holiness. This is the transition to the treating of the Holy Spirit which immediately follows.

Verse 24. Dwelleth in him] i.e. in God; and he-God, in him-the believer. And hereby we know] We know by the Spirit which he hath given us that we dwell in God, and God in us. It was not by conjecture or inference that Christians of old knew they were in the favour of God, it was by the testimony of God’s own Spirit in their hearts; and this testimony was not given in a transient manner, but was constant and abiding while they continued under the influence of that faith that worketh by love. Every good man is a temple of the Holy Ghost, and wherever he is, he is both light and power. By his power he works; by his light he makes both himself and his work known. Peace of conscience and joy in the Holy Ghost must proceed from the indwelling of that Holy Spirit; and those who have these blessings must know that they have them, for we cannot have heavenly peace and heavenly joy without knowing that we have them. But this Spirit in the soul of a believer is not only manifest by its effects, but it bears its own witness to its own indwelling. So that a man not only knows that he has this Spirit from the fruits of the Spirit, but he knows that he has it from its own direct witness. It may be said, “How can these things be?” And it may be answered, By the power, light, and mercy of God. But that such things are, the Scriptures uniformly attest, and the experience of the whole genuine Church of Christ, and of every truly converted soul, sufficiently proves. As the wind bloweth where it listeth, and we cannot tell whence it cometh and whither it goeth, so is every one that is born of the Spirit: the thing is certain, and fully known by its effects; but how this testimony is given and confirmed is inexplicable. Every good man feels it, and knows he is of God by the Spirit which God has given him.

I JOHN

Verses 23, 24. And this is his commandment, That we should believe, &c. — Namely, all his commandments: in one word, That we should believe and love — In the manner and degree which he hath taught. This is the greatest and most important command that ever issued from the throne of glory. If this be neglected, no other can be kept; if this be observed, all others are easy. And he that keepeth his commandments — That thus believes and loves; dwelleth, or abideth in him — In Christ Jesus, or in God the Father; and he — Christ, or the Father; in him — This seems to be an allusion to our Lord’s words, John 14:23; If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. That is, in this way we obtain fellowship with the Father, as well as with the Son; yea, the most intimate acquaintance, friendship, and communion, and are thereby made unspeakably happy; and hereby we know that he abideth in us — That we have this intimate union and communion with him; by the Spirit which he hath given us — The Spirit of adoption and regeneration, witnessing with our spirits that we are his children, and producing in us love, joy, and peace, holiness and happiness.

24. Keepeth his commandments—Our apostle is no Nicolaitan, and no antinomian. This keeping the commandments before the eyes of men, in the spirit of faith and love, is the best profession and showing forth of our holiness to the world that we can make. And all our state thus attained we may finally know… by the Spirit, the direct testimony given by him in our hearts uniting with the testimony of our open practical life.