INTRODUCTION TO 1 JOHN 3

In this chapter the apostle exhorts to a holy life and conversation in general, and to the exercise of brotherly love in particular. The former of these is urged from the consideration of the great blessing of adoption, which springs from the free love and favour of God, is unknown to the men of the world, and indeed, in the present state of things, does not appear to the saints themselves in all its fulness and advantages, as it will do in the future state, when the children of God will be like to Christ, and see him as he is; the hope of which should engage them to purity of life and conversation, 1 John 3:1, and this is further enforced from the nature of sin, which is a transgression of the law, 1 John 3:4, from the end of Christ's manifestation in the flesh, which was to take away sin, and who was without it, 1 John 3:5, from communion with Christ, expressed by abiding in him, seeing and knowing him, which such must be strangers to that live a sinful course of life, 1 John 3:6, from this, that only such that do righteousness are righteous persons, and these are righteous as Christ is, 1 John 3:7, and from a man's being of the devil, that is, of a vicious conversation, who was a sinner from the beginning, and whose works Christ was manifested in the flesh to destroy, 1 John 3:8, and from the nature of the new man, or that which is born of God, which is not to sin, nor can it, 1 John 3:9, and from the distinction there is between the children of God and the children of the devil, those not being of God who do not righteousness, nor love their brethren, 1 John 3:10, from hence the apostle passes to brotherly love, and excites and engages to that, from its being a message which had been heard from the beginning, 1 John 3:11, which is illustrated by its contrary in the instance of Cain, who by the instigation of Satan slew his brother, because his works were righteous, and his own were evil, 1 John 3:12, wherefore, it is no wonder that good men should be hated by the world, who, as Cain, are of the same wicked one, 1 John 3:13, brotherly love is further urged unto, from its being an evidence of passing from death to life, or of regeneration; whereas he that hates his brother openly continues in a state of death, is a murderer, and so has not eternal life abiding in him, 1 John 3:14, and from the great instance of Christ's love, in laying down his life for his people, the saints are incited to lay down their lives for one another; to such a pitch does the apostle carry brotherly love, 1 John 3:16, wherefore, he that is rich, and is uncompassionate to his brother in distress, cannot be thought to have the love of God dwelling in him, 1 John 3:17, hence he presses the exhortation to brotherly love, that it be not in profession only, but true, real, and cordial, 1 John 3:18, and that by observing the advantages of it, as that hereby men know they are of the truth, and can assure their hearts before God; and which is illustrated by the contrary, the condemnation of the heart, 1 John 3:19, the advantages of non-condemnation of the heart are confidence before God, and receiving whatsoever we ask of him; the reason of which is, because his commandments are kept, and things done which are pleasing to him, 1 John 3:21, the commandments are explained of faith in Christ, and love to one another, 1 John 3:23, and the happiness of them that do them is, that Christ dwells in them, and they in him, the evidence of which is, the Spirit that is given unto them, 1 John 3:24.

Behold what manner of love,.... See, take notice, consider, look by faith, with wonder and astonishment, and observe how great a favour, what an instance of matchless love, what a wonderful blessing of grace,

the Father hath bestowed upon us: the Father of Christ, and the Father of us in Christ, who hath adopted us into his family, and regenerated us by his grace, and hath freely given us the new name:

that we should be called the sons of God. The Alexandrian copy, and some others, and the Vulgate Latin version, add, "and we are", or "be"; and the Ethiopic version, "and have been"; for it is not a mere name that is bestowed, but the thing itself in reality; and in the Hebrew language, "to be called", and "to be", are terms synonymous; see Isaiah 9:6; in what sense the saints are the sons of God; See Gill on Galatians 4:6; this blessing comes not by nature, nor by merit, but by grace, the grace of adoption; which is of persons unto an inheritance they have no legal right unto; the spring of it is the everlasting and unchangeable love of God, for there was no need on the adopter's side, he having an only begotten and beloved Son, and no worth and loveliness in the adopted, they being by nature children of wrath; it is a privilege that exceeds all others, and is attended with many; so that it is no wonder the apostle breaks out in this pathetic manner, and calls upon the saints to view it with admiration and thankfulness:

therefore the world knoweth us not; that is, the greater part of the world, the world that lies in wickedness, the men of the world, who have their portion in this life, whom the god of this world has blinded, and who only mind the things of the world, and are as when they came into it, and have their conversation according to the course of it; these do not know the saints are the sons of God; the new name of sons is what no man knoweth but he that receiveth it; they do not own the saints as theirs, as belonging to them, but reckon them as the faith of the world, and the offscouring of all things; nor do they love them, and that because they are not their own, but hate them and persecute them: the reason is,

because it knew him not; neither the Father, whose sons they are, and who has bestowed the grace upon them; wherefore they know not, and disown and persecute his children; see John 17:25; nor the Lord Jesus Christ, the only begotten of the Father, the firstborn among many brethren; who, though he made the world, and was in it, was not known by it, but was hated, abused, and persecuted; and therefore it need not seem strange that the saints, who are the sons of God by adoption, should be treated in like manner.

Beloved, now are we the sons of God,.... By adoption, secretly in God's predestination, and in the covenant of grace; and openly in regeneration, through faith in Christ, and by the testimony of the Spirit:

and it doth not yet appear what we shall be; though they are sons, they do not appear now as such, as they will do, when they shall be introduced into their Father's house, and into the many mansions there prepared for them; when Christ shall publicly own them as the children given unto him, and when they shall be put into the possession of the inheritance they are heirs of; besides, they will appear then not only to be kings' sons, but kings themselves, as they now are; they will then inherit the kingdom prepared for them, and will sit down on a throne of glory, and have a crown of righteousness, life, and glory, put upon them; and will appear not only perfectly justified, their sins being not to be found; and the sentence of justification afresh pronounced, and they placed out of the reach of all condemnation; but they will be perfectly holy and free from all sin, and perfectly knowing and glorious; they have a right to glory now, and glory is preparing for them, and they for that: and they are now representatively glorified in Christ, but then they will be personally glorified: now, though all this shall certainly be, yet it does not now manifestly appear; it appears to God, who calls things that are not as though they were and to Christ, whose delights were with the sons men, these children of God, before the world was, and saw them in all the glory they were to be brought to; but not even to angels, until they are owned and confessed before them; much less to the world, who do not know what they are now, and still less what they will be, seeing them now in poverty, meanness, under many reproaches, afflictions, and persecutions; and even this does not appear to the saints themselves, whose life is a hidden life; and that by reason of darkness, desertion, and diffidence, for want of more knowledge, and from the nature of the happiness itself, which is at present unseen:

but we know that when he shall appear; that is, Jesus Christ, who is now in heaven, and out of sight, but will appear a second time: the time when is not known, but the thing itself is certain:

we shall be like him; in body, fashioned like to his glorious body, in immortality and incorruption, in power, in glory, and spirituality, in a freedom from all imperfections, sorrows, afflictions, and death; and in soul, which likeness will lie in perfect knowledge of divine things, and in complete holiness;

for we shall see him as he is; in his human nature, with the eyes of the body, and in his glorious person, with the eyes of the understanding; not by faith, as now, but by sight; not through ordinances, as in the present state, but through those beams of light and glory darting from him, with which the saints will be irradiated; and this sight, as it is now exceeding desirable, will be unspeakably glorious, delightful, and ravishing, soul satisfying, free from all darkness and error, and interruption; will assimilate and transform into his image and likeness, and be for ever. Philo the Jew observes^F11De Praemiis. & Paenis, p. 917. , that Israel may be interpreted one that sees God; but adds, ουχ οιος εστιν ο θεος, "not what God is", for this is impossible: it is indeed impossible to see him essentially as he is, or so as to comprehend his nature, being, and perfections; but then the saints in heaven will see God and Christ as they are, and as much as they are to be seen by creatures; God will be seen as he is in Christ; and Christ will be seen as he is in himself, both in his divine and human natures, as much as can be, or can be desired to be seen and known of him.

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

purifieth himself even as he is pure; not that any man can purify or cleanse himself from sin, this is only owing to the grace of God and blood of Christ; nor that any man can be so pure and holy as Christ is, who is free from all sin, both original and actual; but this must be understood either of a man that has faith and hope in Christ, dealing by these with the blood of Christ for purity and cleansing, with whom and which these graces are conversant for such purposes; or of such a person's imitating of Christ in the holiness of his life and conversation, making him his pattern and example, studying to walk as he walked; to which he is the more excited and stimulated by the hope he has of being a Son of God, a dear child of his, and therefore ought to be a follower of him, and walk as Christ walked, in humility; love, patience, and in other acts of holiness; and by the hope he has of being like unto him, and with him in the other world to all eternity: but then this "as" is only expressive of some degree of likeness and similitude, and not perfect equality, which is not to be expected in this, or in the world to come; believers indeed, who have faith and hope in the justifying righteousness of Christ, may, and should consider themselves pure and righteous, and free from sin, as Christ is; being clothed upon with his robe of righteousness, in which they stand without fault before the throne, without spot or wrinkle, or any such thing; but this does not seem to be the sense of the place here, the argument being to engage the saints to purity and holiness of life and conversation, from the consideration of the great love of God bestowed upon them in their adoption, and from their hope of eternal happiness, as the context shows; see 2 Corinthians 7:1; other arguments follow.

Whosoever committeth sin,.... This, in connection with what follows, is true of any sin, great or small, but here designs a course of sinning, a wilful, obstinate, persisting in sin:

transgresseth also the law; not of man, unless the law of men is founded on, and agrees with the law of God, for sometimes to transgress the laws of men is no sin, and to obey them would be criminal; but the law of God, and that not the ceremonial law, which was now abolished, and therefore to neglect it, or go contrary to it, was not sinful; but the moral law, and every precept of it, which regards love to God or to our neighbour, and which may be transgressed in thought, word, and deed; and he that committeth sin transgresses it in one or all of these ways, of which the law accuses and convicts, and for it pronounces guilty before God, and curses and condemns; and this therefore is an argument against sinning, because it is against the law of God, which is holy, just, and good, and contains the good and acceptable, and perfect will of God, which is agreeable to his nature and perfections; so that sin is ultimately against God himself:

for sin is a transgression of the law; and whatever is a transgression of the law is sin; the law requires a conformity of nature and actions to it, and where there is a want of either, it is a breach of it; it is concerned with the will and affections, the inclinations and desires of the mind, as well as the outward actions of life; concupiscence or lust is a violation of the law, as well as actual sin; and especially a course of sinning both in heart, lip, and life, is a continued transgression of it, and exposes to its curse and condemnation, and to the wrath of God; and is inconsistent with a true hope of being the sons and heirs of God: but then the transgression of what is not the law of God, whether the traditions of the elders among the Jews, or the ordinances of men among Papists, Pagans, and Turks, or any other, is no sin, nor should affect the consciences of men.

And ye know that he was manifested,.... This is a truth of the Gospel the saints were well instructed in and acquainted with; that Jesus Christ, the Word and Son of God, who is here meant, who was with the Father, and lay in his bosom from all eternity, was in the fulness of time made manifest in the flesh, or human nature, by assuming it into union with his divine person; in which he came and dwelt among men, and became visible to them: the end of which manifestation was,

to take away our sins; as the antitype of the scape goat, making reconciliation and satisfaction for them, through the sacrifice of himself; which was doing what the blood of bulls and goats, or any legal sacrifices or moral performances, could never do: and this he did by taking the sins of his people upon himself, by carrying them up to the cross, and there bearing them, with all the punishment due unto them, in his body; by removing them quite away, and utterly destroying them, finishing and making an end of them: and by causing them to pass away from them, from off their consciences, through the application of his blood by his Spirit:

and in him is no sin; neither original, nor actual; no sin inherent; there was sin imputed to him, but none in him, nor done by him; and hence he became a fit person to be a sacrifice for the sins of others, and by his unblemished sacrifice to take the away; and answered the typical sacrifices under the law, which were to be without spot and blemish: and this shows that he did not offer himself for any sins of his own, for there were none in him, but for the sins of others; and which consideration, therefore, is a strong dissuasive from sinning, and as such is mentioned by the apostle; for, since sin is of such a nature that nothing could atone for it but the blood and sacrifice of Christ, an innocent, as well as a divine person, it should be abhorred by us; and since Christ has taken it away by the sacrifice of himself, it should not be continued and encouraged by us; and since in him is no sin, we ought to imitate him in purity of life and conversation; the end of Christ's bearing our sins was, that we might live unto righteousness, and to purify to himself a peculiar people, zealous of good works; and his love herein should constrain us to obedience to him: so the Jews^F12Sepher Tikkunim, fol. 112. 1. apud Rittangel, de ver. Rel. Christ, p. 68. speak of a man after the image of God, and who is the mystery, of the name Jehovah; and in that man, they say, there is no sin, neither shall death rule over him; and this is that which is said, Psalm 5:4; neither shall evil dwell with thee.

Whosoever abideth in him,.... As the branch in the vine, deriving all light, life, grace, holiness, wisdom, strength, joy, peace, and comfort from Christ; or dwells in him by faith, enjoys communion with him as a fruit of union to him; and stands fast in him, being rooted and grounded in him, and abides by him, his truths and ordinances, takes up his rest, and places his security in him, and perseveres through him:

sinneth not; not that he has no sin in him, or lives without sin, but he does not live in sin, nor give up himself to a vicious course of life; for this would be inconsistent with his dwelling in Christ, and enjoying communion with him:

whosoever sinneth; which is not to be understood of a single action, but of a course of sinning:

hath not seen him, neither known him; that is, he has never seen Christ with an eye of faith; he has never truly and spiritually seen the glory, beauty, fulness, and suitableness of Christ, his need, and the worth of him; he has never seen him so as to enjoy him, and have communion with him; for what communion hath Christ with Belial, or light with darkness, or righteousness with unrighteousness? 2 Corinthians 6:14, nor has he ever savingly known him, or been experimentally acquainted with him; for though he may profess to know him in words, he denies him in works.

Little children, let no man deceive you,.... Neither by these doctrines, nor by wicked practices, drawing into the belief of the one, or into the performance of the other; suggesting, as the Gnostics did, that knowledge without practice was enough, and that it was no matter how a man lived, provided his notions of the Gospel were right:

he that doeth righteousness, is righteous; not that any man is made righteous by the works of the law, or by his obedience to the law of works, for this is contrary to the express word of God; and besides, the best righteousness of man is imperfect, and can never constitute or denominate him righteous before God; and was he justified by it; it would not only lay a foundation for boasting in him, which ought not to be, but would make the death, the sacrifice, and righteousness of Christ, to be in vain; men are only made righteous by the righteousness of Christ, which be has wrought out which is revealed in the Gospel, and received by faith, and which God imputes without works; so that he that doeth righteousness is he that being convinced of the insufficiency of his own righteousness, and of the excellency and suitableness of Christ's righteousness, renounces his own, and submits to his; who lays hold upon it, receives it, and exercises faith on it, as his justifying righteousness; and, in consequence of this, lives in a course of holiness and righteousness, in opposition to, and distinction from one that commits sin, or lives a sinful course of life; which, though it does not make him righteous in the sight of God, yet it shows him to be righteous in the sight of men, and proves that faith to be right which lays hold on the righteousness of Christ, by which he is truly righteous:

even as he is righteous; as Christ himself is righteous; and so the Syriac version reads; not as personal, or as he is personally and essentially righteous as God; but as mystical, every member of his body being clothed with the same robe of righteousness the whole body of Christ is, and indeed justified by the same righteousness that he as Mediator was, when he rose from the dead, as the representative of his people: moreover, as Christ showed himself to be righteous as man, by doing good, so believers in him, by imitating him, and walking as he walked, show themselves to be good and righteous, like, though not equal to him; for as a tree is known by its fruits, so is a good man by his good works, and a righteous man by doing righteousness; and as good fruit does not make a good tree, but shows it to be good, so good works do not make a good man, nor a man's own righteousness make him a righteous man, but show him to be so.

He that committeth sin is of the devil,.... Not everyone that sins, or commits acts of sin, then every man is of the devil, because no man lives without the commission of sin; but he who makes sin his constant business, and the employment of his life, whose life is a continued series of sinning, he is of the devil; not as to origin and substance, or by proper generation, as some have literally understood the words; but by imitation, being like him, and so of him their father, doing his lusts, living continually in sin, as he does, and so resemble him, as children do their parents; and hereby also appear to be under his government and influence, to be led captive by him at his will, and so to belong to him, and such as will have their part and portion with him in the lake which burns with fire and brimstone, so living and dying:

for the devil sinneth from the beginning; not of his creation, for he was made by God a pure and holy creature; but from the beginning of the world, or near it, at least from the beginning of man's creation; for he not only sinned by rebelling against God himself, and by drawing in the rest of the apostate angels into the rebellion with him, but by tempting man, as soon as created, to sin against God: what was his first and particular sin is not certain, whether pride or envy, or what; seems to be, his not abiding in the truth, or an opposition to the truth of the Gospel, respecting the incarnation of the Son of God, mentioned in the following clause; see John 8:44; however, he has been continually sinning ever since: he "sinneth"; he is always sinning, doing nothing else but sin; so that he that lives a vicious course of life is like him, and manifestly of him:

for this purpose the Son of God was manifested; in human nature, as in 1 John 3:5; whence it appears that he was the Son of God before his incarnation, and so not by it; he did not become so through it, nor was he denominated such on account of it; he was not made the Son of God by it, but was manifested in it what he was before; and for this end:

that he might destroy the works of the devil; and the devil himself, and all his dominion and power, and particularly his power over death, and death itself; and especially the sins of men, which are the works of the devil, which he puts them upon, influences them to do, and takes delight in; and which are destroyed by Christ, by his sacrifice and death, being taken, carried, removed away, finished, and made an end of by him; See Gill on 1 John 3:5.

Whosoever is born of God,.... In a figurative and spiritual sense; who are regenerated, or born from above; who are quickened by the grace of God, and have Christ formed in them; who are made partakers of the divine nature, and new creatures in Christ; which spiritual birth is not owing to men, to the power and will of men, but to the grace of God; and is sometimes ascribed to the Father, who of his own will and abundant mercy begets souls again to a lively hope, and saves them by the washing of regeneration; and sometimes to Christ, who quickens whom he will, whose grace is implanted, and image stamped in it, and by whose resurrection from the dead men are begotten again; and chiefly, to the Spirit of God, who is the author of regeneration, and of the whole of sanctification: and such as are born of him are alive through him, the spirit of life entering into them, and live to God and upon Christ, and breathe after divine and spiritual things, and have their senses to discern them; they see, hear, feel, taste, and savour them; and desire the sincere milk of the word, for their nourishment and growth; and have every grace implanted in them, as faith, hope, and love: and of every such an one it is said, he

doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it; and that for this reason:

for his seed remaineth in him; not the word of God, or the Gospel, though that is a seed which is sown by the ministers of it, and blessed by God, and by which he regenerates his people; and which having a place in their hearts, becomes the ingrafted word, and there abides, nor can it be rooted out; where it powerfully teaches to avoid sin, is an antidote against it, and a preservative from it: nor the Holy Spirit of God, though he is the author of the new birth, and the principle of all grace; and where he once is, he always abides; and through the power of his grace believers prevail against sin, and mortify the deeds of the body, and live: but rather the grace of the Spirit, the internal principle of grace in the soul, the new nature, or new man formed in the soul, is meant; which seminally contains all grace in it, and which, like seed, springs up and gradually increases, and always abides; and is pure and incorruptible, and neither sins itself, nor encourages sin, but opposes, checks, and prevents it:

and he cannot sin; not that it is impossible for such a man to do acts of sin, or that it is possible for him to live without sin; for the words are not to be understood in the sense of those who plead for perfection in this life; for though the saints have perfection in Christ, yet not in themselves; they are not impeccable, they are not free from sin, neither from the being nor actings of it; sin is in them, lives in them, dwells in them, hinders all the good, and does all the mischief it can: or in such sense, as if the sins of believers were not sins; for though they are pardoned and expiated, and they are justified from them, yet they do not cease to be sins; they are equally contrary to the nature, will, and law of God, as well as the sins of others; and are oftentimes attended with more aggravated circumstances, and which God in a fatherly way takes notice of, and chastises for, and on the account of which he hides his face from them: nor does the phrase intend any particular single sin, which cannot be committed; though there are such, as sinning wilfully after receiving the knowledge of the truth, or denying Christ to be the Saviour of sinners, and a sacrifice for sin, and hatred of a Christian brother as such, and sinning the sin unto death, or the unpardonable sin; neither of which can be committed by a regenerate man: nor is the meaning only, though it is a sense that will very well bear, and agrees with the context, that such persons cannot sin as unregenerate men do; that is, live in a continued course of sinning, and with pleasure, and without reluctance, and so as to lie in it, as the whole world does: but rather the meaning is, he that is born of God, as he is born of God, or that which is born of God in him, the new man, or new creature, cannot sin; for that is pure and holy; there is nothing sinful in it, nor can anything that is sinful come out of it, or be done by it; it is the workmanship of the Holy Spirit of God; it is a good work, and well pleasing: in the sight of God, who is of purer eyes than to behold sin with delight; and an incorruptible seed, which neither corrupts nor is corrupted; and though it is as yet an imperfect work, it is not impure: the reason of the impeccability of the regenerate man, as such, is

because he is born of God: for that which is born of God in him, does, under the influence of the Spirit, power, and grace of God, preserve him from the temptations of Satan, the pollutions of the world, and the corruptions of his own heart; see 1 John 5:18; which the Vulgate Latin version there renders, "the generation of God", meaning regeneration, or that which is born of God, "preserveth him": this furnishes out a considerable argument for the perseverance of the saints.

In this the children of God are manifest,.... By regenerating grace, and not sinning, in the sense before explained, in consequence of it: adoption is an act of God's grace and sovereign will; it is secret in his own heart, and is secured in divine predestination, and in the covenant of grace, and is antecedent to regeneration: regeneration and faith do not make men the children of God, but manifest them to be so; adoption makes them the children of God, and entitles them to the inheritance; regeneration gives them the nature of the children of God, and makes them meet for it, and manifests their right unto it; not to the men of the world, but to themselves and other saints:

and the children of the devil; such as imitate him, do his will and his lusts, and are openly under his power and influence; these are distinguishable from regenerate persons, and the children of God, by their lives and conversations; so the people of the nations of the world are called, בנוי, "the children of Samael", and the serpent, by the Jews^F13Raya Mehimna in Zohar in Lev. fol. 34. 2. , which are with them the names of the devil.

Whosoever doth not righteousness is not of God: that is, he does; not appear to be born of God, who does not by faith lay hold on the righteousness of Christ for his justification before God, and acceptance with him; and who does not do works of righteousness in faith from a principle of love, and with a view to the glory of God; for where regenerating grace is, there will be such graces and such practices:

neither he that loveth not his brother; for as he that loveth God, and Christ, and the brethren, appears manifestly to be born again, and to have passed from death to life, so he that does not is in darkness, in a state of unregeneracy, and walks and continues therein; for was he born again, he would be taught of God to love the saints; see 1 John 4:7.

For this is the message,.... Sent from God by Christ, or what he in his ministry declared, and is the commandment which was so frequently urged by him, John 13:34;

that ye have heard from the beginning; of the preaching of the Gospel to them, and of their conversion; see 1 John 2:7;

that we should love one another; to which the command of Christ, the reason with which it is enforced, and the early notice of it, should engage.

Not as Cain,.... That is, let us not be like him, or do as he did, hate the brethren. The apostle illustrates brotherly love by its contrary, in the instance of Cain, who was the first instance and example of hatred of the brethren, and of fratricide, and a very detestable one, by which he would dissuade from so vile and abominable a practice:

who was of that wicked one; Satan, a child of his, an imitator of him, one that appeared to be under his influence, and to belong unto him. So the Jews say of Cain^F14Midrash Ruth in Zohar in Gen. fol. 42. 4. , that

"he was of the side of the serpent (the old serpent the devil); and as the way of the serpent is to slay and to kill, so Cain immediately became a murderer.'

And again,

"because Cain came from the side of the angel of death, he slew his brother^F15Zohar in ib. fol. 43. 1. ;'

though they say that he afterwards repented, and became worthy of paradise^F16Ib. fol. 41. 1, 2. .

And slew his brother; see Genesis 4:8. According to the tradition of the Jews^F17Targum Jon. in Gen. iv. 8. Pirke Eliezer, c. 21. he struck a stone into his forehead, and killed him:

and wherefore slew he him? what was the cause and occasion of it? what moved him to it?

because his own works were evil, and his brother's righteous; or "his work", as the Ethiopic version reads: the sacrifice which he offered up, which, though it was not evil as to the matter and substance of it, yet was so, being offered with an evil mind, and with an hypocritical heart, and without faith in the sacrifice of Christ, and so was unacceptable to God; whereas, on the other hand, the sacrifice his brother brought was offered up in the faith of Christ, by which he obtained a testimony that he was righteous, and that the work he did was a righteous work, being done in faith, and so was acceptable to God; which Cain perceiving, was filled with envy, and this put him upon killing him. The Jews^F18Targum Hieros. & Jon. in Gen. iv. 8. relate the occasion of it after this manner;

"Cain said to Abel his brother, come, and let us go out into the open field; and when they were both out in the open field, Cain answered and said to Abel his brother, there is no judgment, nor Judge, nor another world; neither will a good reward be given to the righteous, nor vengeance be taken on the wicked; neither was the world created in mercy, nor is it governed in mercy; or why is thy offering kindly accepted, and mine is not kindly accepted? Abel answered and said to Cain, there is judgment, and there is a Judge, and there is another world; and there are gifts of a good reward to the righteous, and vengeance will be taken on the wicked; and the world was created in mercy, and in mercy it is governed, for according to the fruit of good works it is governed; because that my works are better than thine, my offering is kindly accepted, and thine is not kindly accepted; and they both strove together in the field, and Cain rose up against Abel his brother, and slew him.'

In the Hebrew text in Genesis 4:8; there is an extraordinary large pause, as if a discourse of this kind, which passeth between the two brothers, was to be inserted. Philo the Jew says^F19Quod Det. Potior. p. 161. , that in the contention or dispute between Cain and Abel, Abel attributed all things to God, and Cain ascribed everything to himself; so that the controversy was about grace and works, as now; and as then Cain hated his brother upon this account, so now carnal men hate and persecute the saints, because they will not allow their works to be the cause of justification and salvation: and from hence also it may be observed, that a work may be, as to the matter of it, good, and yet as to its circumstances, and the end and view of it, evil.

Marvel not, my brethren, if the world hate you. By "the world" is meant the inhabitants of the world, the wicked part of them; these hate the saints, though without a cause, any just cause, and for no other reason, but because they are chosen and called out of the world, and do not live the wicked life they do: and this hatred of theirs is not at all to be wondered at; so it was from the beginning, and has been in all ages since; immediately upon the fall there was enmity between the seed of the woman and the seed of the serpent, which showed itself in Cain, the instance just given, who hated and murdered his righteous brother; Ishmael, that was born after the flesh, persecuted Isaac, that was born after the Spirit; and as it was then, it is now, the Jews persecuted the prophets of old, and hated Christ and his apostles. This is the common lot of all the saints, of all that will live godly in Christ Jesus; and therefore it should not be reckoned a strange and unusual thing; it always was so, even from the beginning, as soon as ever there were two sorts of persons, good and bad, righteous and wicked. This is a corollary or conclusion drawn from the above instance of Cain.

We know that we have passed from death to life,.... From a death in sin, a moral or spiritual death; which lies in a separation from God, Father, Son, and Spirit; in an alienation from the life of God; in a loss of the image of God, of righteousness, holiness, and knowledge, in which man was created; in a privation of all true sense of sin, and in a servitude to it, which is unto death, and is no other than death: and from a legal death, or death in a legal sense, under the sentence of which all men are, as considered in Adam; and which God's elect are sensible of, when convinced by the Spirit of God, and are in their own apprehension as dead men. Now in regeneration, which is a quickening of sinners dead in sin, a resurrection of them from the dead, the people of God pass from this death of sin, and the law, to a life of sanctification, having principles of grace and life implanted in them; and to a life of justification, and of faith on Christ, as the Lord their righteousness; and to a life of communion with Christ; and to such a life as is to the glory of Christ; and to a right to eternal life. And this passing from the one to the other is not of themselves, it is not their own act; no man can quicken himself, or raise himself from the dead; in this men are passive: and so the words are rendered in the Vulgate Latin, Syriac, and Arabic versions, "we know that we are translated"; that is, by God the Father, who delivers from the power of darkness, and death, and translates into the kingdom of his dear Son, which is a state of light and life; or by Christ, who is the resurrection and the life, who is the author of the resurrection from the death of sin to a life of grace; or by the Spirit of life from Christ, by whom souls are quickened, and of whom they are born again: and this passage from death to life, or regeneration, is a thing that may be, and is known by the regenerate man; who, as he knows surely, that whereas he was blind he now sees, so that whereas he was dead in sin, he is now alive; and among other things it may be known by this,

because we love the brethren: this is not the cause of passing from death to life, but the effect of it, and so an evidence of it, or that by which it is known; brotherly love being what the saints are taught of God in regeneration, and is a fruit of the Spirit of God, and is what true faith works by, and is what shows itself as soon as anything in a regenerate man; nor can anyone love the saints, as such, as brethren in Christ, unless he is born again; a man may indeed love a saint, as a natural relative, as a good neighbour, and because he has done him some good offices, and because of some excellent qualities in him, as a man of learning, sense, candour, civility, &c. though he has not the grace of God; but to love him as a child of God, a member of Christ, and because he has his image stamped on him, no man can do this, unless he has received the grace of God; so that this is a certain evidence of it:

he that loveth not his brother, abideth in death; in the death of sin, in a state of nature and unregeneracy; under the sentence of condemnation and death; and he is liable to eternal death, which is the wages of sin, under the power of which such a manifestly is. This is said to deter from hatred, as also what follows.

Whosoever hateth his brother is a murderer,.... A soul murderer, as the Ethiopic version renders it; not only of himself, for every sinner, by sinning, wrongs and destroys his own soul; but of his brother whom he hates: he is a murderer of him in his heart, even as he that lusts after a woman hath committed adultery with her in his heart, out of which arise murders, as well as adulteries; it is not only taking away life, but also causeless anger, malice, and hatred, that is a breach of the sixth command; see Matthew 5:21;

and ye know that no murderer hath eternal life abiding in him; he has not the grace of life, or the beginning of eternal life in him; he has no meetness for it, being unregenerate; and no right unto it, being unrighteous; nor has he the earnest and pledge of it, being destitute of the Spirit of God; all which a regenerate man has, and has them abiding in him: not but that the sin of murder may be forgiven; a man guilty of it may truly repent, and have pardoning grace applied unto him, and enjoy eternal life, through the grace of the Spirit, and the blood and righteousness of Christ; but without these he is so far from having eternal life, that he is not only punishable with a corporeal death, according to the laws of God and man; but he is exposed unto, and will die the second, or an eternal death.

Hereby perceive we the love of God,.... The phrase "of God" is not in the Oriental versions, nor in the Greek copies, but is in the Complutensian edition, and in the Vulgate Latin version, and is favoured by the Syriac version, which reads, "by this we know his love to us"; and so the Ethiopic version, "by this we know his love". That is, the love of the Lord Jesus Christ, who is truly and properly God, the great God, the mighty God, the true God, and God over all, blessed for ever. His love is manifested to his people, and perceived by them in various instances; but in nothing is it more clearly seen than in the following one:

because he laid down his life for us: of the life of Christ, and his laying it down in the room of his people; see Gill on , which shows his love, his free grace and favour; for this arose not from any merit or worth in the persons he died for; not from their love, loveliness, or duty, but from his rich mercy, and the great love wherewith he loved them; and which, though it cannot be equalled, should be imitated:

and we ought to lay down our lives for the brethren: not in such sense, or for such ends and purposes, as Christ laid down his life for us; for no man, as by giving his money, so by laying down his life, can redeem his brother, or give to God a ransom for him: but the meaning is, that saints ought to risk their lives, and expose themselves to dangers, for the sake of their brethren, when they are called to it, and the case requires it: as Priscilla and Aquila laid down their necks, or ventured their lives for the Apostle Paul, Romans 16:3; and they should also, when called unto it, freely lay down their lives in the cause of Christ, and for the sake of his Gospel, for the gaining of souls to Christ, and for the confirming of the faith of the brethren in him, as the apostles of Christ, and the martyrs of Jesus, have done; this is an argument for brotherly love, in the highest instance of it, taken from the example of our Lord Jesus Christ, than which nothing is more forcible, or can lay a greater obligation on the saints.

But whoso hath this world's good,.... The possessions of this world, worldly substance, the temporal good things of it; for there are some things in it, which are honestly, pleasantly, and profitably good, when used lawfully, and not abused, otherwise they are to the owner's hurt: or "the living of this world"; that which the men of the world give up themselves to, are bent upon, and pursue after; or on which men live, and by which life is maintained, and preserved, and made comfortable in the present state of things; such as meat, drink, apparel, money, houses, lands, &c. The Ethiopic version renders it, "he that hath the government of this world"; as if it pointed at a person that is in some high office of worldly honour and profit, and is both great and rich; but the words are not to be restrained to such an one only, but refer to any man that has any share of the outward enjoyments of life; that has not only a competency for himself and family, but something to spare, and especially that has an affluence of worldly substance; but of him that has not, it is not required; for what a man distributes ought to be his own, and not another's, and in proportion to what he has, or according to his ability:

and seeth his brother have need; meaning, not merely a brother in that strict and natural relation, or bond of consanguinity; though such an one in distress ought to be, in the first place, regarded, for no man should hide himself from, overlook and neglect his own flesh and blood; but any, and every man, "his neighbour", as the Ethiopic version reads, whom he ought to love as himself; and especially a brother in a spiritual relation, or one that is of the household of faith: if he has need; that is, is naked and destitute of daily food, has not the common supplies of life, and what nature requires; and also, whose circumstances are low and mean, though not reduced to the utmost extremity; and if he sees him in this distress with his own eyes, or if he knows it, hears of it, and is made acquainted with it, otherwise he cannot be blameworthy for not relieving him.

And shutteth up his bowels of compassion from him; hardens his heart, turns away his eyes, and shuts his hand; has no tenderness in him for, nor sympathy with his distressed brother, nor gives him any succour: and this shows, that when relief is given, it should be not in a morose and churlish manner, with reflection and reproach, but with affection and pity; and where there is neither one nor the other,

how dwelleth the love of God in him? neither the love with which God loves men; for if this was shed abroad in him, and had a place, and dwelt in him, and he was properly affected with it, it would warm his heart, and loosen his affections, and cause his bowels to move to his poor brother: nor the love with which God is loved; for if he does not love his brother whom he sees in distress, how should he love the invisible God? 1 John 4:20; nor that love which God requires of him, which is to love his neighbour as himself.

My little children, let us not love in word, neither in tongue,.... Which though it holds good of love to God, and to Jesus Christ, yet here is to be understood of love to the brethren, as the context shows; and so the Syriac version reads, "let us not love one another in word", &c. that is, without the heart, or with a double heart; speaking one thing with the lip, and designing another thing in the heart; speaking peaceably with the mouth, and with the heart laying wait; or we should not love in this manner "only"; and so the Arabic version of De Dieu adds. It is very lawful, and right to express our love to one another, and to all men in words, to give good words, and use courteous language, and speak in a kind, tender, and affectionate manner, and especially to persons in distress; but this should not be all, it will be of no avail to say to such, be warmed and filled, and give them nothing but these good words, nothing to warm and fill them with; see James 2:15;

but in deed and in truth; for true love is a laborious and operative grace, hence we read of the work and labour of love; it shows itself by the saints serving one another, in spirituals; as by bearing one another's burdens, forbearing with, and forgiving one another, praying for each other, and building up one another on their most holy faith; exhorting each other to the duties of religion, and not suffering sins upon one another, but admonish in love, and restore with meekness; and in temporals, distributing to the necessities of the saints, ministering: to them of their worldly substance, and supplying their daily wants: and this is loving "in deed", or "in work"; this is actual love, love in fact, and what is apparent and evident: and it is "in truth", when it is in reality, and not in show only; and when it is cordially and heartily done, with cheerfulness, and without grudging.

And hereby we know that we are of the truth,.... By the saints loving one another in deed and in truth, they know, as the cause is known by the effect, that they are of God, who is the true God, the God of truth, and cannot lie, and is truth itself; that they are the children of God, and are born of him, since they love those that are, and every like loves its like; and that they are of Jesus Christ, who is the way, the truth, and the life; that they belong to him, are his, since they have his Spirit, as appears by his fruits in them, and this, among the rest, love to the brethren; and that they are his disciples, which others, even all men know, as well as themselves, by their mutual brotherly love; and that they are of the Gospel, which is truth, and the word of truth; that they are begotten, and born again, according to the will and grace of God by it, and are on the side of it, and can do nothing against, but all for it; and that they are true, sincere, and upright persons, true believers in Christ, whose faith works by love, and are real lovers of him, and his, since they love not in word only, but in deed and in truth.

And shall assure our hearts before him; or "persuade our hearts": arrive to a full assurance of faith, hope, and understanding, that we are of the truth, do belong to God, are loved by him with an everlasting love, are chosen by him unto salvation, and are his adopted and regenerated ones, having passed from death to life, of which brotherly love is a sure evidence, 1 John 3:14. Some render the words "shall pacify", or "make our hearts tranquil": or "quiet"; this only the blood of Christ can do, and does, being sprinkled on the conscience: he only has a quiet mind, or true peace of conscience, that looks to the righteousness of Christ for justification, and deals with his blood for the full and free remission of his sins: it is true indeed, that one that loves his brother heartily and sincerely, has peace of mind in it, though not for it; when, on the other hand, there is no peace to the wicked man, that hates his brother; for where there is envying, malice, hatred, and strife, there is no true peace, pleasure, and comfort, but confusion, uneasiness, distraction, and every evil work. Or this passage may refer to that holy confidence before God, which true believers in Christ, and cordial lovers of the brethren, have; both now at the throne of grace, where they can come with boldness, intrepidity, and freedom, to ask for what they want, and confidently believe they shall receive what is proper and needful for them; and also hereafter, at the throne of judgment, and in the day of judgment, when they shall have boldness, and not be ashamed before the Judge at his coming; who will particularly take notice of their love in feeding, clothing, and visiting the least of his brethren, which he takes as done to himself.

For if our heart condemn us,.... Of want of love to the brethren, and of hypocrisy in it, as well as of any other sin; for the conscience, which is meant by the heart here, is accuser, witness and judge; it accuses of the evil of sin, and is as good as a thousand witnesses; and upon its own testimony pronounces guilty, and condemns.

God is greater than our heart: for he is the Maker of it, and he has the power over it, and the management of it; it is in his hands, and to be turned by him as he pleases; and he is the searcher and trier of it; and besides, is a swifter witness than conscience, and a superior Judge unto it.

And knoweth all things; that are in the heart; the principles of actions, and all the actions of men, for which their hearts condemn them; and all the sinfulness in them, and the aggravations of them; wherefore, as he knows them more perfectly, he judges of them more exactly, and will reprove more sharply, and condemn more severely for them: hence, if the condemnation of men's hearts and consciences be so very great, as sometimes to be intolerable and insupportable, what will be the righteous judgment, and dreadful condemnation of God? how fearful a thing will it be to fall into the hands of the living God! this sense is confirmed by the Syriac version rendering it, "how much greater is God than our hearts?" there is another sense given by some, which is not by way of terror, but comfort, and that is, that if the hearts of believers accuse, reprove, and condemn for sin through unbelief, or want of clear view of pardon and righteousness by Christ, God is greater, as in power, so in knowledge, than the hearts of men; and he knows the thoughts he has towards them, which are of peace, and not of evil; the covenant he has made with his Son, of which he is ever mindful; and what his Son has done, that he has made full satisfaction for sin, and brought in an everlasting righteousness: so that let sin, or Satan, or the world, or the law, or their own hearts condemn them, there is no condemnation of any avail unto them. But the former sense seems best to agree with the context.

Beloved, if our heart condemn us not,.... Which must be understood, not of a stupidity of mind, as is in unregenerate men, who have no sense of sin, no sorrow for it, or remorse of conscience on account of it; or as is in them who are past feeling; having their consciences seared as with a red hot iron; such cannot be entitled to the advantages that follow; nor is it of persons the apostle speaks, but of himself, and Christians, the beloved of the Lord, and one another, who had an experience of the grace of God upon their souls, and made a profession of religion: nor does it design such a purity of heart and life in believers, as that their hearts do not smite, reproach, and condemn them for sin at any time, for such a state of perfection is not to be attained to and expected in this life; but rather a conscience purged by the blood of Christ, or an heart sprinkled from an evil conscience by that blood, which speaks peace and pardon, so that there is no more conscience of sin, for the removal of which that is applied; and this gives boldness and confidence at the throne of grace: though it is best of all to confine it to the case of brotherly love; for the sense is not, if our heart condemn us not of anything but of the want of brotherly love, or insincerity in it,

then have we confidence towards God; or with him, at the throne of his grace: such can draw nigh to him, and stand before him with an holy and humble confidence, when such as hate the brethren, as Cain did, in whom the apostle instances, and those that go in his way, cannot; whose heart condemned him, his conscience smote him, and he went from the presence of the Lord; but those that love the brethren have confidence of their relation to God; by this they know their regeneration, and by that their adoption, and so that they are the children of God; and can therefore draw nigh to God as their Father, and call him so; they can come with an holy boldness and intrepidity of mind before him, and use a παρρησια, "freedom of speech", with him; can tell him all their mind, pour out their souls unto him, and lay before him their case and wants; they have confidence of his power, faithfulness, and willingness to supply their need, and fulfil all his promises to them, and that their prayers will be heard, answered, and regarded by him in his own time.

And whatsoever we ask we receive of him,.... According to his promise, Matthew 7:7; that is, whatever is asked according to the will of God, in the name of Christ, and for his sake, and in faith, nothing wavering, but believing in God, in his covenant and promises, for these are provisos in the case; and such as ask in this way may exercise an holy confidence that they shall receive; and indeed they do receive what they ask for; see 1 John 5:14;

because we keep his commandments; not that keeping the commands of God is the meritorious cause of receiving anything from him; for when men have done all they can, or are assisted to do, they are but unprofitable servants in point of merit: whatever is received from God, as it is in consequence of asking, so it is entirely owing to his own grace and favour, and for the sake of Christ; but keeping the commands of God is a necessary adjunct, or, as Calvin on the text calls it, an inseparable accident, or what necessarily belongs unto, and enters into the character of such, who are heard and answered by God, and receive at his hands; for there is a great deal of truth in what the Jews say to the blind man, John 9:31; and which may serve as a comment on these words:

and do those things that are pleasing in his sight; as keeping of his commandments is; not that these things ingratiate into the love and favour of God, or are the causes and conditions of it, for the love of God is prior to anything of this kind; nor are they the causes of men's acceptance with God, for the acceptance both of persons and services is only in Christ the beloved; but these things are what God approves of, when done in faith, from a principle of love, and with a view to his glory: and since he hears such persons that are worshippers of him, and do his will, and has promised good things to them; this is therefore a reason strengthening their confidence in him, that what they ask they shall receive.

And this is his commandment,.... Having mentioned the keeping of the commandments of God, the apostle proceeds to show what they are; that they are faith in Christ, and love to one another; which two are reduced to one, because they are inseparable; where the one is, the other is; faith works by love.

That we should believe on the name of his Son Jesus Christ; Christ is the object of faith, and he is no, as he is Jesus, a Saviour; faith deals with him as such, and will have no other Saviour but he: and now to believe in him, is not merely to believe that he is the Son of God, the true Messiah, the Saviour of the world, that he is come in the flesh, has suffered, and died, and rose again from the dead, is ascended into heaven, and is set down at the right hand of God, makes intercession for his people, and will come again to judge the quick and dead; but it is to go forth in special and spiritual acts upon him, such as looking at him, coming to him, venturing on him, trusting in him for life and salvation, committing all into his hands, and expecting all from him. And this is called a "commandment", and comes under the notion of one; not that it is properly a law, or belongs to the law; for faith in Christ Jesus is a fruit of electing grace, and a blessing of the covenant of grace; it is the free gift of God, and the operation of his Spirit, and is peculiar to the elect of God, and sheep of Christ; and so cannot belong to the law of works; but, as the Hebrew words, תורה, and מצוה, both signify any doctrine, and instruction in general; see Psalm 19:7; so the word here used designs an evangelical doctrine, a divine instruction of our Lord Jesus Christ, in the Gospel, which declares that he that believes in Christ shall be saved; and so the word is used for a doctrine in this epistle, 1 John 2:7; and that of the next command or doctrine, which follows,

and love one another as he gave us commandment; that is, as Christ taught and instructed his disciples, John 13:34.

And he that keepeth his commandments,.... Attends to those instructions and declarations concerning faith in Christ, and love to the brethren, and acts according to them:

dwelleth in him, and he in them; that is, he dwells in Christ, and Christ dwells in him; the same is said of believing in Christ under the figurative expressions of eating his flesh, and drinking his blood; see Gill on John 6:56;

and hereby we know that he abideth in us; or dwelleth in us, as before,

by the Spirit which he hath given us; which if understood of private Christians, as the preceding verses incline to, the sense is, that union to Christ, and the continuance of it, or his indwelling as a fruit of union, and the permanency of that, are evidenced by the Spirit of God; who is given in consequence of union and relation to Christ, as a spirit of regeneration and sanctification, of faith and love, of adoption, and as the earnest of the heavenly inheritance; but if of the apostles and ministers of the word, it may regard the gifts of the Holy Spirit bestowed on them, fitting them for their work and office, and who is a spirit of truth, and not of error; and by having and enjoying these, they knew that Christ abode in them, and had reason to believe, according to his promise, that he would be with them, and with his ministering: servants in succession, to the end of the world; and this sense seems to be encouraged by the former part of the following chapter.