Day 1429 of 1461 · 2030-11-29
1 John 3:1–24
1See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us, because it didn’t know him.
2Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him; for we will see him just as he is.
3Everyone who has this hope set on him purifies himself, even as he is pure.
4Everyone who sins also commits lawlessness. Sin is lawlessness.
5You know that he was revealed to take away our sins, and no sin is in him.
6Whoever remains in him doesn’t sin. Whoever sins hasn’t seen him and doesn’t know him.
7Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
8He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil.
9Whoever is born of God doesn’t commit sin, because his seed remains in him, and he can’t sin, because he is born of God.
10In this the children of God are revealed, and the children of the devil. Whoever doesn’t do righteousness is not of God, neither is he who doesn’t love his brother.
11For this is the message which you heard from the beginning, that we should love one another;
12unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his deeds were evil, and his brother’s righteous.
13Don’t be surprised, my brothers, if the world hates you.
14We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death.
15Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.
16By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
17But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain in him?
18My little children, let’s not love in word only, or with the tongue only, but in deed and truth.
19And by this we know that we are of the truth, and persuade our hearts before him,
20because if our heart condemns us, God is greater than our heart, and knows all things.
21Beloved, if our hearts don’t condemn us, we have boldness toward God;
22so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight.
23This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded.
24He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~925 words.
Matthew Henry. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, Jo1 3:18. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh 3:16.
Jamieson–Fausset–Brown. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, Jo1 3:19, as well as Jo1 3:20), as knowing that God is greater than our heart, and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! For the Greek for "we shall assure our hearts" (see on Jo1 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (Jo1 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith.
John Calvin. However, then, we may be oppressed by the world, still our salvation remains safe and secure. 2 Now are we the sons of God He comes now to what every one knows and feels himself; for though the ungodly may not entice us to give up our hope, yet our present condition is very short of the glow of God's children; for as to our body we are dust and a shadow, and death is always before our eyes; we are also subject to thousand miseries, and the soul is exposed to innumerable evils; so that we find always a hell within us. It does not matter if a man keeps his hands from mischief; for the very desire to do harm, as well as the attempt, is condemned before God: nay, when we do not ourselves seek to do an injury, yet if we wish an evil to happen to our brother from some one else, we are murderers.
Augustine. Mark: “Whosoever is born of God doth not commit sin.” We ask, what sin? because if thou understand all sin, it will be contrary to that place, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Then let him say what sin; let him teach us; lest haply I may have rashly said that the sin here is the violation of charity, because he said above, “He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.” 1 John ii. 11. 1 John iii. 9. 1 Cor. iv. 15. 1 John iii. 10. Seeing he wished it to be proved, and hath said by way of admonition, “My little children, let us not love only in word and in tongue; but in deed and in truth;” we ask, in what work, in what truth?
Martin Luther. They deal not only with the love we owe to Christ and God, which is only to be thankful for the unspeakable blessing of forgiveness of sins and salvation through Christ's blood and death, but also of the love we owe our neighbor; not a love in return for favors, but one that unceasingly gives, forgives and works all good even when unrequited. 2. It would be no wonder should the earth suddenly open and engulf mankind because of its ingratitude to God who has given his Son to become man for the purpose of redeeming us condemned mortals from sin and death and restoring us to life and salvation.
Jonathan Edwards. “Whosoever is born of God, doth not commit sin,” i. e. he does not relapse, or fall away from righteousness into sin again; [“for his seed remaineth in him,”] i. e. the seed of which he is born of God, the same seed by which he is begotten of God, remaineth in him, and therefore he does not fall away to a state and trade of sin again, out of which he was begotten, and born by that seed.
C. H. Spurgeon, sermons. By the help of God’s mighty Spirit, who alone can put words in our mouths, let us speak first of all concerning the glorious position—“AS HE IS;” secondly, his personal identity—“we shall see HIM as he is;” thirdly, the positive vision—“WE SHALL SEE him as he is;” and fourthly, the actual persons—“WE shall see him as he is.” I. Hence there has sprung up in the minds of the unregenerate world a notion that religion is a thing to be accomplished just at the close of life, and the usual prayer of an ungodly man, when in the slightest degree pricked in his conscience, is, “Oh, that I may be saved at last!” He does not feel anxious to be saved now; religion is a thing for which he has no appetite, and therefore believing it essential to insure his eternal welfare, he adopts the alternative of saying, “I hope to have it at last.” The religion, then, of the present, is not the worldling’s religion.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
The Beatific Vision · 1 John 3:2
By the help of God’s mighty Spirit, who alone can put words in our mouths, let us speak first of all concerning the glorious position—“AS HE IS;” secondly, his personal identity—“we shall see HIM as he is;” thirdly, the positive vision—“WE SHALL SEE him as he is;” and fourthly, the actual persons—“WE shall see him as he is.” I. Job said, “I know that my Redeemer liveth, and though worms devour this body, yet in my flesh shall I see God:” that was his desire. IT IS one of the most natural desires in all the world, that when we hear of a great and a good man, we should wish to see his person.
A Present Religion · 1 John 3:2
“Beloved, now are we the sons of God.” It is astonishing how distance blunts the keen edge of anything that is disagreeable. Death is a frightful thing; he who is the bravest must still fear before it, for at best it is a solemn thing to die. He tolerates that which speaks of eternity; that which deals with dying beds; that which leads him to look back with a specious repentance upon a life spent in sin, but not that which will enable him to look forward to a life spent in holiness.
Full commentary on this passage
Matthew Henry
chapter
The apostle here magnifies the love of God in our adoption (Jo1 3:1, Jo1 3:2). He thereupon argues for holiness (Jo1 3:3), and against sin (v. 4-19). He presses brotherly love (Jo1 3:11-18). How to assure our hearts before God (Jo1 3:19-22). The precept of faith (Jo1 3:23). And the good of obedience (Jo1 3:24).
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1–3
The apostle, having shown the dignity of Christ's faithful followers, that they are born of him and thereby nearly allied to God, now here,
I. Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement: Behold (see you, observe) what manner of love, or how great love, the Father hath bestowed upon us, that we should be called, effectually called (he who calls things that are not makes them to be what they were not) the sons of God! The Father adopts all the children of the Son. The Son indeed calls them, and makes them his brethren; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons - we who by nature are heirs of sin, and guilt, and the curse of God - we who by practice are children of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons! Thence the apostle,
II. Infers the honour of believers above the cognizance of the world. Unbelievers know little of them. Therefore (or wherefore, upon this score) the world knoweth us not, Jo1 3:1. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time; all things fall alike to them as to others, or rather they are subject to the greater sorrow, for they have often reason to say, If in this life only we have hope in Christ, we are of all men most miserable, Co1 15:19. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, nor what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better since their Lord was here unknown as well as they: Because it knew him not, Jo1 3:1. Little did the world think how great a person was once sojourning here, that the Maker of it was once an inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land; he came to his own, and his own received him not. He came to his own, and his own crucified him; but surely, had they known him, they would not have crucified the Lord of glory, Co1 2:8. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle,
III. Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. Here, 1. Their present honourable relation is asserted: Beloved (you may well be our beloved, for you are beloved of God), now are we the sons of God, Jo1 3:2. We have the nature of sons by regeneration: we have the title, and spirit, and right to the inheritance of sons by adoption. This honour have all the saints. 2. The discovery of the bliss belonging and suitable to this relation is denied: And it doth not yet appear what we shall be, Jo1 3:2. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discovery of it here would put a stop to the current of affairs that must now proceed. The sons of God must walk by faith, and live by hope. 3. The time of the revelation of the sons of God in their proper state and glory is determined; and that is when their elder brother comes to call and collect them all together: But we know that when he shall appear we shall be like him. The particle, ean, usually translated if, is here well rendered when; for the Hebrew particle am (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted; and not only is ean sometimes used for hotan, but some copies even here read hotan, when. And accordingly it seems proper …
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4–10
The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,
I. From the nature of sin and the intrinsic evil of it. It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, Jo1 3:4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.
II. From the design and errand of the Lord Jesus in and to this world, which was to remove sin: And you know that he was manifested to take away our sins, and in him is no sin, Jo1 3:5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins.
III. From the opposition between sin and a real union with or adhesion to the Lord Christ: Whosoever abideth in him sinneth not, Jo1 3:6. To sin here is the same as to commit sin (Jo1 3:8, Jo1 3:9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said Jo1 3:22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.
IV. From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein le…
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11–13
The apostle, having intimated that one mark of the devil's children is hatred of the brethren, takes occasion thence,
I. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primariness of the injunction relating thereto: And this is the message (the errand or charge) which you heard from the beginning (this came among the principal parts of practical Christianity), that we should love one another, Jo1 3:11. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ.
II. To dissuade from what is contrary thereto, all ill-will towards the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts: - 1. It showed that he was as the first-born of the serpent's seed; even he, the eldest son of the first man, was of the wicked one. He imitated and resembled the first wicked one, the devil. 2. His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. He slew his brother, Jo1 3:12. Sin, indulged, knows no bound. And, 3. It proceeded so far, and had in it so much of the devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous, Jo1 3:12. Ill-will will teach us to hate and revenge what we should admire and imitate. And then,
III. To infer that it is no wonder that good men are so served now: Marvel not, my brethren, if the world hate you, Jo1 3:13. The serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head.
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14–19
The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as,
I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, Jo1 3:14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, Joh 3:36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,
1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts: - (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen 9:6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind - the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh 3:16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves.
2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life.
II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, Jo1 3:14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," Jo1 3:15. Or, he abideth in death, as it is expressed, Jo1 3:14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it preva…
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20–22
The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here,
I. To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia - the private recesses and secret transactions of the inner man, Pro 20:27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, Pe1 3:21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," Co1 4:4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (Jo1 3:21), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience - suneidēsis, is properly self-consciousness. Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to.
II. To indicate the privilege of those who have a goo…
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23–24
The apostle, having mentioned keeping the commandments, and pleasing God, as the qualification of effectual petitioners in and with Heaven, here suitably proceeds,
I. To represent to us what those commandments primarily and summarily are; they are comprehended in this double one: And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment, Jo1 3:23. To believe on the name of his Son Jesus Christ is, 1. To discern what he is, according to his name, to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world. That every one that seeth the Son, and believeth on him, may have everlasting life, Joh 6:40. 2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of eternal salvation. 3. To consent to him, and acquiesce in him, as our Redeemer and recoverer unto God. 4. To trust to him, and rely upon him, for the full and final discharge of his saving office. Those that know thy name will put their trust in thee, Psa 9:10. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, Ti2 1:12. This faith is a needful requisite to those who would be prevalent petitioners with God, because it is by the Son that we must come to the Father; through his grace and righteousness our persons must be accepted or ingratiated with the Father (Eph 1:6), through his purchase all our desired blessings must come, and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers; the second is that we love one another, as he gave us commandment, Jo1 3:23. The command of Christ should be continually before our eyes. Christian love must possess our soul when we go to God in prayer. To this end we must remember that our Lord obliges us, (1.) To forgive those who offend us (Mat 6:14), and, (2.) To reconcile ourselves to those whom we have offended, Mat 5:23, Mat 5:24. As good-will to men was proclaimed from heaven, so good-will to men, and particularly to the brethren, must be carried in the hearts of those who go to God and heaven.
II. To represent to us the blessedness of obedience to these commands. The obedient enjoy communion with God: And he that keepeth his commandments, and particularly those of faith and love, dwelleth in him, and he in him, Jo1 3:24. We dwell in God by a happy relation to him, and spiritual union with him, through his Son, and by a holy converse with him; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit. Then there occurs the trial of his divine inhabitation: And hereby we know that he abideth in us, by the Spirit which he hath given us (Jo1 3:24), by the sacred disposition and frame of soul that he hath conferred upon us, which being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.
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Augustine of Hippo
1–8 · Homilies on 1 John
Homily IV.
1 John II. 27–III. 8
“And it is true, and lieth not. Even as it hath taught you, abide in it. And now, little children, abide in Him; that, when He shall appear, we may have confidence, and not be put to shame by Him at His coming. If ye know that He is righteous, know ye that every one that doeth righteousness is born of Him. Behold, what manner of love the Father hath bestowed upon us, that we should be called and should be the sons of God: therefore the world knoweth us not, because it knew not Him, us also the world knoweth not. Beloved, now are we the sons of God, and it is not yet manifested what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure. Whosoever committeth sin committeth also iniquity. Sin is iniquity. And ye know that He was manifested to take away sin; and in Him is no sin. Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him. Little children, let no man seduce you. He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested; that He might destroy the works of the devil.”
1. Ye remember, brethren, that yesterday’s lesson was brought to a close at this point, that “ye have no need that any man teach you, but the unction itself teacheth you concerning all things.” Now this, as I am sure ye remember, we so expounded to you, that we who from without speak to your ears, are as workmen applying culture from without to a tree, but we cannot give the increase nor form the fruits: but only He that created and redeemed and called you, He, dwelling in you by faith and the Spirit, must speak to you within, else vain is all our noise of words. Whence does this appear? From this: that while many hear, not all are persuaded of that which is said, but only they to whom God speaks within. Now they to whom He speaks within, are those who give place to Him: and those give place to God, who “give not place to the devil.” Eph. v. 27.
John xii. 31.
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1–8 · Homilies on 1 John
2. “And it is true,” namely, this same unction; i.e. the very Spirit of the Lord which teacheth men, cannot lie: “and is not false. Mendax. Gr. ψεῦδος. Vulg. Mendacium. In the following clause et om. as καὶ in Cod. Alex. In ipsa, Gr. ἐν αὐτῷ, taken as referred to χρίσμα, “in the unction” (Lat. two mss. in ipso.) Vulg. in eo, “in Christ.”
1 John iii. 27, 28.
Mark xvi. 15. Universæ, creaturæ.
Matt. xxv. 31.
John viii. 3l, 32.
Heb. x. 23.
3. “If ye know that He is righteous, know ye Scitote Vulg. γινώσκετε as imperative, “hence learn ye to know that, &c.” Were it indicative, “to know that He is righteous is to know that, &c.” probably οἴδατε would have been repeated as in 5, 15, ἂν οἴδαμεν—οἴδαμεν.
1 John ii. 29.
Incipite, LXX. ἐξάρξατε. Vulg. præcinite.
Ps. cxlvii. 7.
1 Cor. xv. 24.
Stadium.
Job ii. 10.
4. Hear. “Behold what manner of love the Father hath given us, that we should be called sons of God, and be 1 John iii. 1.
Vocemur et simus. Vulg. nominemur et simus. Cod. Alex. and other authorities, κληθῶμεν καὶ ἐσμὲν (received by Lachmann). Mill in l. cites as from Augustin, but without specifying the place: Qui vocantur et non sunt, quid prodest illis nomen? [The very words of this passage.] Verum hic loquitur de nomine quod a Deo tribuitur: hic non est discrimen inter dici et esse. [Which looks rather like an expression of dissent, by Mill himself or some other.]
[“καί ἐσμεν,” Westcott and Hort, “and such we are,” Rev. V. These closing words of ch. iii. 1, wanting in Auth. V.—J.H.M.]
Et nos non cognoscit mundus: a reading of which there are no traces in the mss.: it seems to be an expository gloss: “therefore (because we are sons of God) the world knoweth us not. Namely, because the world knew not Him, it knows not us.”
see: for haply there are such also among you. Each one of you who now lives godly, who despises worldly things, who does not choose to go to spectacles, who does not choose to make himself drunken as it were by solemn custom, yea, what is worse, under countenance of holy days to make himself unclean: the man who does not choose to do these things, how is he derided by those who do them! Supra: add Ep. 29, ad Alypium.
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1–8 · Homilies on 1 John
Ed. Ben. places the colon before in carne: “in the flesh He was God, &c.” But [Aug. several times uses ambulare, without an object.—J.H.M.] ambulabat seems to require an object to complete the sense, and the antithesis between erat and latebat is more emphatic when in carne is given to the former clause. So Bodl. 150, Laud. 116.
5. For us then, what are we? Already we are begotten of Him; but because we are such in hope, he saith, “Beloved, now are we sons of God.” Now already? Then what is it we look for, if already we are sons of God? “And not yet,” saith he, “is it manifested what Quid erimus. Vulg. τί ἐσόμεθα. Enarr. in Psa. xxxvii. 2, § 8, quod erimus, ὅ τι: so St. Jerome in Epist. Epiphan. “the thing which we shall be is not yet made manifest.”
John i. 1.
Phil. ii. 6.
Jer. xvii. 5.
John xix. 37.
Matt. xxv. 41.
Matt. v. 8.
1 Cor. ii. 9.
6. What then shall “we” be, when we shall see this? What is promised to us? “We shall be like Him, for we shall see Him as He is.” The tongue hath done what it could, hath sounded the words: let the rest be thought by the heart. For what hath even John himself said in comparison of That which Is, or what can be said by us men, who are so far from being equal to his merits? Return we therefore to that unction of Him, return we to that unction which inwardly teacheth that which we cannot speak: and because ye cannot at present see, let your part and duty be in desire. The whole life of a good Christian is an holy desire. [“Longing.” The word of that other Church father,—before Augustin’s day,—who thanked God that from his youth up he had been a “man of longings,” vir desidiorum.—J.H.M.]
what thou longest for, thou dost not yet see: howbeit by longing, thou art made capable, so that when that is come which thou mayest see, thou shall be filled. For just as, if thou wouldest fill a bag, Sinum.
Sinum.
Phil. iii. 13, 14.
Secundum intentionem. Gr. κατὰ σκοπόν.
1 Cor. ii. 9.
7. “And every one that hath this hope in Him.” Ye see how he hath set us our place, in “hope.” Ye see how the Apostle Paul agreeth with his fellow-apostle, “By hope we are saved. But hope that is seen, is not hope: for what a man seeth, why doth he hope for? For if what we see not, we hope for, by patience we wait for it.” Rom. viii. 24, 25.
Castificat.
Castus.
Ps. xxvii. 11.
8. “Every one that doeth sin, doeth also iniquity.” 1 John iii. 4. Lawlessness.
Iniquus.
1 John iii. 5.
1 John iii. 6.
Specie.
2 Cor. v. 7.
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1–8 · Homilies on 1 John
or, actually beholding. Therefore also our righteousness is “by faith, not by sight.” Our righteousness shall be perfect, when we shall see by actual beholding. Per speciem.
Rom. i. 17.
9. “Little children, let no man seduce you. He that doeth righteousness is righteous, as He is righteous.” 1 John iii. 7.
Basilica.
10. “He that doeth sin, is of the devil, because the devil sinneth from the beginning.” 1 John iii. 8.
11. “Unto this end was the Son of God manifested.” Now then, brethren, mark! All sinners are begotten of the devil, as sinners. Adam was made by God: but when he consented to the devil, he was begotten of the devil; and he begat all men such as he was himself. With lust itself we were born; even before we add our sins, from that condemnation we have our birth. For if we are born without any sin, wherefore this running with infants to baptism that they may be released? Then mark well, brethren, the two birth-stocks, Nativitates.
Solvat.
12. The rest I commend to your thoughts, my beloved, that I may not burden you. For the question we labor to solve is even this—that we call ourselves sinners: for if any man shall say that he is without sin, he is a liar. And in the Epistle of this same John we have found it written, “If we say that we have no sin, we deceive ourselves.” 1 John i. 8.
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9–18 · Homilies on 1 John
Homily V.
1 John III. 9–18
“Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever is not righteous is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. Marvel not, my brethren, if the world hate us. We know that we have passed from death unto life, because we love the brethren. He that loveth not abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. In this we know love, that He laid down His life for us: and we ought to lay down our lives for the brethren. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how can the love of God dwell in him? My little children, let us not love only in word and in tongue; but in deed and in truth.”
1. Hear intently, I do beseech you, because it is no small matter that we have to cope withal: and I doubt not, because ye were intent upon it yesterday, that ye have with even greater intentness of purpose come together to-day. For it is no slight question, how he saith in this Epistle, “Whosoever is born of God, sinneth not,” 1 John iii. 9.
1 John i. 8.
lest haply it should seem to be spoken of the past life. For the man here hath had sins: but from the time that he was born of God, he has begun not to have sins. If it were so, there would be no question to embarrass us. For we should say, We have been sinners, but now we are justified: we have had sin, but now we have none. He saith not this: but what saith he? “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” And then after a while he says on the other hand, “Whosoever is born of God sinneth not.” Was John himself not born of God? If John was not born of God, John, of whom ye have heard that he lay in the Lord’s bosom; does any man dare engage for himself that in him has taken place that regeneration which it was not granted to that man to have, to whom it was granted to lie in the bosom of the Lord? The man whom the Lord loved more than the rest, John xiii. 23.
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9–18 · Homilies on 1 John
2. Mark now these words. As yet, I am urging it upon you, what straits we are put to that by putting your minds on the stretch, that is, by your praying for us and for yourselves, God may make enlargement, and give us an outlet: lest some man find in His word an occasion of his own perdition, that word which was preached and put in writing only for healing and salvation. “Every man,” saith he, “that doeth sin, doeth also iniquity.” Lest haply thou make a distinction, “Sin is iniquity.” Lest thou say, A sinner I am, but not a doer of iniquity, “Sin is iniquity. And ye know that to this end was He manifested, that He should take away sin; and there is no sin in Him.” And what doth it profit us, that He came without sin? “Every one that sinneth not, abideth in Him: and every one that sinneth, hath not seen Him, neither known Him. Little children, let no man seduce you. He that doeth righteousness is righteous, even as He is righteous.” This we have already said, that the word “as” is wont to be used of a certain resemblance, not of equality. “He that doeth sin is of the devil, because the devil sinneth from the beginning.” This too we have already said, that the devil created no man, nor begat any, but his imitators are, as it were, born of him. “To this end was the Son of God manifested, that He should undo Solvat. [Gr. Αύσῃ=solvat, meaning destroy in classical Latin; so here in Auth. V. and in Rev. V.—J.H.M.]
1 John iii. 9.
[“Cannot sin,” &c.—Augustin maintains that the one sin which the Christian cannot commit is violation of charity; he cannot do otherwise than love, and do acts that flow from love, if he be a Christian. No doubt this indicates a great truth, for love expresses the inner essence of the believer’s life and character. But the strong language of the apostle is not met by this partial statement.
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9–18 · Homilies on 1 John
Better acknowledge the apparent contradiction between “does not commit sin,” “cannot sin,” and “if we say, we have no sin, we deceive ourselves.” The apostle does not solve the problem. Meyer, who discards many explanations of the first two phrases,—as, sinning knowingly and wilfully, committing mortal sins and many others specified by him, thinks that the solution lies in the fact simply that the apostle desires to emphasize the contrast between born of God and a sinner. He does not show how emphasizing a contrast explains a contradiction (which he discovers in the passage). Jonathan Edwards and Ezek. Hopkins, following many others with whom Westcott coincides, judge that the alleged impossibility of sinning relates to total character, or prevailing habit; the Christian may be surprised, overtaken, beguiled by sin, but fights against sin, does not consent to sin with his whole heart; “he does not wish sin.” It has been added that as to his nature—renewed; as to the new life—life from the Spirit of God,—his divine sonship and sin are irreconcilable contraries. In part, these suggestions and definitions may meet the difficulty which the apostle, doubtless wishing to present a high ideal of the life of one born from above, leaves for practical solution by those who have passed from death unto life.—J.H.M.]
John xiii. 34.
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9–18 · Homilies on 1 John
3. Mark well, brethren; we have brought forward somewhat in which, to them that have good understanding, the question is solved. But do we only walk in the way with them that run more swiftly? Those that walk more slowly must not be left behind. Let us turn the matter every way, in such words as we can, in order that it may be brought within reach of all. For I suppose, brethren, that every man is concerned for his own soul, who does not come to Church without cause, who does not seek temporal things in the Church, who does not come here to transact secular business; but comes here in order that he may lay hold upon some eternal thing, promised unto him, whereunto he may attain: he must needs consider how he shall walk in the way, lest he be left behind, lest he go back, lest he go astray, lest by halting he do not attain. Whoever therefore is in earnest, let him be slow, let him be swift, yet let him not leave the way. This then I have said, that in saying, “Whosoever is born of God sinneth not,” it is probable he meant it of some particular sin: for else it will be contrary to that place: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” In this way then the question may be solved. There is a certain sin, which he that is born of God cannot commit; a sin, which not being committed, other sins are loosed, and being committed, other sins are confirmed. What is this sin? To do contrary to the commandment of Christ, contrary to the New Testament. [Translator here follows Eras.; Bened. (Migne) omits “of Christ, contrary to the New Testament,” and omits “new” in next sentence.—J.H.M.]
John xiii. 34.
1 Pet. iv. 8.
4. Charity therefore we commend; charity this Epistle commendeth. The Lord, after His resurrection, what question put He to Peter, but, “Lovest thou me?” John xxi. 15–17.
Ps. cxvi. 12, 13.
Luke xxiii. 34.
Serm. clxxxiii. 3, 4.
Acts vii. 59.
2 Cor. xii. 15.
Phil. i. 21–24.
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11 more notes on this passage are in the library.
John Calvin
1
1 John 3:1-3
1. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
1. Videte (vel, videtis) qualem charitatem dedit nobis Pater, ut filii Dei nominemur: propterea mundus non novit nos, quia non novit ipsum.
2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
2. Dilecti, nunc filii Dei sumus; et nondum apparuit quid erimus: scimus antera quod si apparuerit, similes ei erimus; quia videbimus eum sicuti est.
3. And every man that hath this hope in him purifieth himself, even as he is pure.
3. Et omnis qui habet hanc spem in eo, purificat seipsum, quemadmodum ille purus est.
1 Behold The second argument is from the dignity and excellency of our calling; for it was not common honor, he says, that the heavenly Father bestowed on us, when he adopted us as his children. This being so great a favor, the desire for purity ought to be kindled in us, so as to be conformed to his image; nor, indeed, can it be otherwise, but that he who acknowledges himself to be one of God's children should purify himself. And to make this exhortation more forcible, he amplifies the favor of God; for when he says, that love has been bestowed, he means that it is from mere bounty and benevolence that God makes us his children; for whence comes to us such a dignity, except from the love of God? Love, then, is declared here to be gratuitous. There is, indeed, an impropriety in the language; but the Apostle preferred speaking thus rather than not to express what was necessary to be known. He, in short, means that the more abundantly God's goodness has been manifested towards us, the greater are our obligations to him, according to the teaching of Paul, when he besought the Romans by the mercies of God to present themselves as pure sacrifices to him. (Romans 12:1.) We are at the same time taught, as I have said, that the adoption of all the godly is gratuitous, and does not depend on any regard to works.
What the sophists say, that God foresees those who are worthy to be adopted, is plainly refuted by these words, for, in this way the gift would not be gratuitous. It behooves us especially to understand this doctrine; for since the only cause of our salvation is adoption, and since the Apostle testifies that this flows from the mere love of God alone, there is nothing left to our worthiness or to the merits of works. For why are we sons? Even because God began to love us freely, when we deserved hatred rather than love. And as the Spirit is a pledge of our adoption, it hence follows, that if there be any good in us, it ought not to be set up in opposition to the grace of God, but, on the contrary, to be ascribed to him.
When he says that we are called, or named, the expression is not without its meaning; for it is God who with his own mouth declares us to be sons, as he gave a name to Abraham according to what he was. [75]
Therefore the world It is a trial that grievously assaults our faith, that we are not so much regarded as God's children, or that no mark of so great an excellency appears in us, but that, on the contrary, almost the whole world treats us with ridicule and contempt. Hence it can hardly be inferred from our present state that God is a Father to us, for the devil so contrives all things as to obscure this benefit. He obviates this offense by saying that we are not as yet acknowledged to be such as we are, because the world knows not God: a remarkable example of this very thing is found in Isaac and Jacob; for though both were chosen by God, yet Ishmael persecuted the former with laughter and taunts; and Esau, the latter with threats and the sword. However, then, we may be oppressed by the world, still our salvation remains safe and secure.
2 Now are we the sons of God He comes now to what every on…
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4
1 John 3:4-6
4. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
4. Quicunque facit peccatum, etiam iniquitatem facit; et peccatum est iniquitas.
5. And ye know that he was manifested to take away our sins; and in him is no sin.
5. Porro nostis quod ille apparuit ut peccata nostra tolleret; et peccatum in eo non est.
6. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
6. Quisquis in eo manet, non peccat; quisquis peccat, non vidit eum, nec novit eum.
4 Whosoever committeth, or doeth, sin. The Apostle has already shown how ungrateful we must be to God, if we make but little account of the honor of adoption, by which he of his own goodwill anticipates us, and if we do not, at least, render him mutual love. He, at the same time, introduced this admonition, that our love ought not to be diminished, because the promised happiness is deferred. But now, as men are wont to indulge themselves more than they ought, in evils, he reproves this perverse indulgence, declaring that all they who sin are wicked and transgressors of the law. For it is probable that there were then those who extenuated their vices by this kind of flattery, "It is no wonder if we sin, because we are men; but there is a great difference between sin and iniquity."
This frivolous excuse the Apostle now dissipates, when he defines sin to be a transgression of the divine law; for his object was to produce hatred and horror as to sin. The word sin seems light to some; but iniquity or transgression of the law cannot appear to be so easily forgiven. But the Apostle does not make sins equal, by charging all with iniquity who sin; but he means simply to teach us, that sin arises from a contempt of God, and that by sinning, the law is violated. Hence this doctrine of John has nothing in common with the delirious paradoxes of the Stoics.
Besides, to sin here, does not mean to offend in some instances; nor is the word sin to be taken for every fault or wrong a man may commit.; but he calls that sin, when men with their whole heart run into evil, nor does he understand that men sin, except those who are given up to sin. For the faithful, who are as yet tempted by the lusts of the flesh, are not to be deemed guilty of iniquity, though they are not pure or free from sin, but as sin does not reign in them, John says that they do not sin, as I shall presently explain more fully.
The import of the passage is, that the perverse life of those who indulge themselves in the liberty of sinning, is hateful to God, and cannot be borne with by him, because it is contrary to his Law. It does not hence follow, nor can it be hence inferred, that the faithful are iniquitous; because they desire to obey God, and abhor their own vices, and that in every instance; and they also form their own life, as much as in them lieth, according to the law. But when there is a deliberate purpose to sin, or a continued course in sin, then the law is transgressed. [77]
5 And ye know that he was manifested, or, hath appeared. He shews by another argument how much sin and faith differ from one another; for it is the office of Christ to take away sins, and for this end was he sent by the Father; and it is by faith we partake of Christ's virtue. Then he who believes in Christ is necessarily cleansed from his sins. But it is said in John 1:29, that Christ takes away sins, because he atoned for them by the sacrifice of his death, that they may not be imputed to us before God: John means in this place that Christ really, and, so to speak, actually takes away sins, because through him our old man is crucified, and his Spirit, by means of repentance, mortifies the flesh with all its lusts. For the context does not allow us to explain this of the remission of sins; for, as I have said, he thus reasons, "They who cease not to sin, render void the benefits derived from Christ, since he came to destroy the reigning power of…
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7
1 John 3:7-10
7. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
7. Filioli, nemo vos decipiat; qai facit justitiam justus est, quemadmodum ille justus est.
8. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
8. Qui facit peccatum, ex diabolo est; quia ab initio diabolus peccat: in hoc manifestus est Filius Dei, ut solvat opera diaboli.
9. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
9. Quisquis natus est ex Deo, peccatum non facit, quoniam semen ejus in ipso manet; et non potest peccare, quia ex Deo genitus est.
10. In this the children of God are manifest, and the children of the devil:
10. In hoc manifesti sunt filii Dei et filii Diaboli, --
7. He that doeth righteousness The Apostle shews here that newness of life is testified by good works; nor does that likeness of which he has spoken, that is between Christ and his members, appear, except by the fruits they bring forth; as though he had said, "Since it behooves us to be conformed to Christ, the truth and evidence of this must appear in our life." The exhortation is the same with that of Paul in Galatians
"If ye live in the Spirit, walk also in the Spirit." (Galatians 5:25)
For many would gladly persuade themselves that they have this righteousness buried in their hearts, while iniquity evidently occupies their feet, and hands, and tongue, and eyes.
8 He that committeth sin, This word, to commit, or to do, refers also to outward works, so that the meaning is, that there is no life of God and of Christ, where men act perversely and wickedly, but that such are, on the contrary, the slaves of the devil; and by this way of speaking he sets forth more fully how unlike they are to Christ. For as he has before represented Christ as the fountain of all righteousness, so now, on the other hand, he mentions the devil as the beginning of sin. He denied that any one belongs to Christ except he who is righteous and shews himself to be such by his works; he now assigns to the devil all others, and subjects them to his government, in order that we may know that there is no middle condition, but that Satan exercises his tyranny where the righteousness of Christ possesses not the primacy.
There are not however two adverse principles, such as the Manicheans have imagined; for we know that the devil is not wicked by nature or by creation, but became so through defection. We know also that he is not equal to God, so that he can with equal right or authority contend with him, but that he is unwillingly under restraint, so that he can do nothing except at the nod and with the permission of his Creator. John, in the last place, in saying that some were born of God and some of the devil, imagined no tradition such as the Manicheans dreamt of; but he means that the former are governed and guided by the Spirit of God, and that the others are led astray by Satan, as God grants to him this power over the unbelieving.
For the Devil sinneth from the beginning As before he spoke not of Christ personally, when he said that he is righteous, but mentioned him as the fountain and the cause of righteousness; so now, when he says that the Devil sins, he includes his whole body, even all the reprobate; as though he had said, this belongs to the Devil, to entice men to sin. It hence follows, that his members, and all who are ruled by him, give themselves up to commit sin. But the beginning which the Apostle mentions, is not from eternity, as when he says that the Word is from the beginning, for there is a wide difference between God and creatures. Beginning as to God, refers to no time. Since, then, the Word was always with God, you can find no point of time in which he began to be, but you must necessarily admit his eternity. But here…
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10
1 John 3:10-13
10. -- Whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
10. -- Quisquis non facit justitiam, non est ex Deo, et qui non diligit fratrem suum.
11. For this is the message that ye heard from the beginning, that we should love one another.
11. Quia haec est praedicatio quam audistis ab initio, ut mutuo nos diligamus.
12. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.
12. Non sicut Cain, qui ex maligno erat, occidit fratrem suum; et qua de causa eum occidit? Quia opera ejus mala erant, fratris autem justa.
13. Marvel not, my brethren, if the world hate you.
13. Ne miremini, fratres mei, si vos mundus odit.
10 Whosoever doeth not righteousness. To do righteousness and to do sin, are here set in opposition the one to the other. Then, to do righteousness is no other thing than to fear God from the heart, and to walk in his commandments as far as human weakness will permit; for though righteousness in a strict sense is a perfect keeping of the law, from which the faithful are always far off; yet as offenses and fallings are not imputed to them by God, righteousness is that imperfect obedience which they render to him. But John declares that all who do not live righteously are not of God, because all those whom God calls, he regenerates by his Spirit. Hence newness of life is a perpetual evidence of divine adoption.
Neither he who loveth not his brother. He accommodates a general doctrine to his own purpose. For hitherto he has been exhorting the faithful to brotherly love; now, for the same end, he refers to true righteousness. Hence this clause is added instead of an explanation. But I have already stated the reason why the whole of righteousness is included in brotherly love. The love of God holds, indeed, the first place; but as on it depends love towards men, it is often, as a part for the whole, comprehended under it, and also the latter under the former. Then he declares that every one who is endued with benevolence and humanity, is thus just, and is to be so deemed, because love is rite fulfillment of the law. He confirms this declaration by saying that the faithful had been so taught from the beginning; for by these words he intimates that the statement which he made ought not to have appeared new to them.
12 Not as Cain This is another confirmation, taken from what is contrary; for in the reprobate and the children of the devil hatred reigns, and it holds, as it were, the chief place in their life; and he brings forward Cain as an instance. It served in the meantime to give them consolation, as he at length concluded by saying, Marvel not, if the world hate you.
This explanation ought to be carefully noticed, for men ever blunder as to the way of living, because they make holiness to consist of fictitious works, and while they torment themselves with trifles, they think themselves doubly acceptable to God, as the monks, who proudly call their mode of living a state of perfection; nor is there any other worship of God under the Papacy but a mass of superstitions. But the Apostle testifies that this righteousness alone is approved by God, that is, if we love one another; and further, that the devil reigns where hatred, dissimulation, envy, and enmity prevail. We ought, however, at the same time, to bear in mind what I have already touched upon, that brotherly love, as it proceeds from the love of God as an effect from a cause, is not disjoined from it, but on the contrary is commended by John on this account, because it is an evidence of our love to God.
By saying that Cain was driven to slay his brother, because his works were evil, he intimates what I have already stated, that when impiety rules, hatred occupies the first place. He refers to Abel's righteous works, that we may learn to endure patiently when the world hates us gratuitously, without any just…
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15
1 John 3:15-18
14. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
14. Nos scimus quod transierimus a morte in vitam, quia diligimus fratres: qui non diligit fratrem, manet in morte.
15. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
15. Omnis qui odit fratrem suum, homicida est; et nostis quod omnis homicida, non habet vitam aeternam in se manentem.
16. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
16. In hoc cognoscimus charitatem, quod ille pro nobis animam suam posuit: et nos debemus pro fratribus animas ponere.
17. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
17. Si quis habeat victum mundi, et videat fratrem suum egentem, et claudat viscera sua ab eo, quomodo charitas Dei in ipso manet?
18. My little children, let us not love in word, neither in tongue; but in deed and in truth.
18. Filioli mei, ne diligamus sermone, neque lingua, sed opere et veritate.
14 We know. He commends love to us by a remarkable eulogy, because it is an evidence of a transition from death to life. It hence follows that if we love the brethren we are blessed, but that we are miserable if we hate them. There is no one who does not wish to be freed and delivered from death. Those then who by cherishing hatred willingly give themselves up to death, must be extremely stupid and senseless. But when the Apostle says, that it is known by love that we have passed into life, he does not mean that man is his own deliverer, as though he could by loving the brethren rescue himself from death, and procure life for himself; for he does not here treat of the cause of salvation, but as love is the special fruit of the Spirit, it is also a sure symbol of regeneration. Then the Apostle draws an argument from the sign, and not from the cause. For as no one sincerely loves his brethren, except he is regenerated by the Spirit of God, he hence rightly concludes that the Spirit of God, who is life, dwells in all who love the brethren. But it would be preposterous for any one to infer hence, that life is obtained by love, since love is in order of time posterior to it.
The argument would be more plausible, were it said that love makes us more certain of life: then confidence as to salvation would recumb on works. But the answer to this is obvious; for though faith is confirmed by all the graces of God as aids, yet it ceases not to have its foundation in the mercy of God only. As for instance, when we enjoy the light, we are certain that the sun shines; if the sun shines on the place in which we are, we have a clearer view of it; but yet when the visible rays do not come to us, we are satisfied that the sun diffuses its brightness for our benefit. So when faith is founded on Christ, some things may happen to assist it, still it rests on Christ's grace alone.
15 Is a murderer To stimulate us still more to love, he shews how detestable before God is hatred. There is no one who dreads not a murderer; nay, we all execrate the very name. But the Apostle declares that all who hate their brethren are murderers. He could have said nothing more atrocious; nor is what is said hyperbolical, for we wish him to perish whom we hate. It does not matter if a man keeps his hands from mischief; for the very desire to do harm, as well as the attempt, is condemned before God: nay, when we do not ourselves seek to do an injury, yet if we wish an evil to happen to our brother from some one else, we are murderers.
Then the Apostle defines the thing simply as it is, when he ascribes murder to hatred. Hence is proved the folly of men, that though they abominate the name, they yet make no account of the crime itself. Whence is this? even because the external…
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19
1 John 3:19-22
19. And hereby we know that we are of the truth, and shall assure our hearts before him.
19. Et in hoc cognoscimus quod ex veritate sumus, et coram ipso persuadebimus corda nostra.
20. For if our heart condemn us, God is greater than our heart, and knoweth all things.
20. Quod si accuset nos cor nostrum, certe major est Deus corde nostro et novit omnia.
21. Beloved, if our heart condemn us not, then have we confidence toward God.
21. Dilecti, si cor nostrum non accuset, fiduciam habemus erga Deum:
22. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
22. Et siquid petierimus, accipimus ab eo, quia praecepta ejus servamus, et qu? coram co placent facimus.
19 And hereby we know, or, by this we know. The word truth, he takes now in a different sense; but there is a striking similarity in the words, -- If we, in truth, love our neighbors, we have an evidence that we are born of God, who is truth, or that the truth of God dwells in us. But we must ever remember, that we have not from love the knowledge which the Apostle mentions, as though we were to seek from it the certainty of salvation. And doubtless we know not otherwise that we are the children of God, than as he seals his free adoption on our hearts by his own Spirit., and as we receive by faith the sure pledge of it offered in Christ. Then love is accessory or an inferior aid, a prop to our faith, not a foundation on which it rests.
Why then does the Apostle say, We shall assure our hearts before God? He reminds us by these words, that faith does not exist without a good conscience; not that assurance arises from it or depends on it, but that then only we are really and not falsely assured of our union with God, when by the efficacy of his Holy Spirit he manifests himself in our love. For it is ever meet and proper to consider what the Apostle handles; for as he condemns feigned and false profession of faith, he says that a genuine assurance before God we cannot have, except his Spirit produces in us the fruit of love. Nevertheless, though a good conscience cannot be separated from faith, yet no one should hence conclude that we must look to our works in order that our assurance may be certain.
20. For if our heart condemn us He proves, on the other hand, that they in vain possess the name and appearance of Christians, who have not the testimony of a good conscience. For if any one is conscious of guilt, and is condemned by his own heart, much less can he escape the judgment of God. It hence follows, that faith is subverted by the disquiet of an evil conscience.
He says, that God is greater than our heart, with reference to judgment, that is, because he sees much more keenly than we do, and searches more minutely and judges more severely. For this reason, Paul says, that though he was not conscious of wrong himself, yet he was not therefore justified, (1 Corinthians 4:4;) for he knew that however carefully attentive he was to his office, he erred in many things, and through inadvertence was ignorant of mistakes which God perceived. What then the Apostle means is, that he who is harassed and condemned by his own conscience, cannot escape the judgment of God.
To the same purpose is what immediately follows, that God knoweth or seeth all things For how can those things be hid from him which we, who in comparison with him are dull and blind, are constrained to see? Then take this explanation, "Since God sees all things, he is far superior to our hearts." For to render a copulative as a causal particle is no new thing. The meaning is now clear, that since the knowledge of God penetrates deeper than the perceptions of our conscience, no one can stand before him except the integrity of his conscience sustains him.
But here a question may be raised. It is certain that the reprobate are sometimes sunk by Satan into such stupor, that they are no longer conscious of their own evi…
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23
1 John 3:23-24
23. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.
23. Et hoc est praeceptum ejus, ut eredamns riomini Filii ejus Jesu Christi, et nos diligamus invicem, sicuti praeceptum dedit nobis.
24. And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.
24. Qui servat praecepta ejus, in ipso manet, et ipse in eo; atque in hoc cognoscimus quod manet in nobis, ex Spiritu quem nobis dedit.
23 And this is his commandment He again accommodates a general truth to his own purpose. The meaning is, that such is the discord between us and God, that we are kept off from an access to him, except we are united by love to one another. At the same time he does not here commend love alone, as before, but joins it as the companion and attendant of faith.
The Sophists by their glosses distort these words, as though liberty to pray were obtained by us, partly by faith and partly by works. As John requires us to keep God's commandments that we may pray aright, and afterwards teaches us that this keeping refers to faith and love, they conclude, that from these two things ought we to derive confidence in prayer. But I have already several times reminded you, that the subject here is not how or by what means men may prepare themselves so that they may have confidence to pray to God, for he speaks not here of the cause of ills or of any worthiness. John only shews, that God favors none with the honor and privilege of intercourse with himself but his own children, even those who have been regenerated by his Spirit. The import, then, of what is said is, Where the fear and love of God do not prevail, it cannot be that God will hear prayer.
But if it be our purpose to obey his commandments, let us see what he commands. He does not, however, separate faith from love; but he requires both together from us. And this is the reason why he uses the word commandment in the singular number.
But this is a remarkable passage; for he defines briefly as well as lucidly in what the whole perfection of a holy life consists. There is then no reason that we should allege any difficulty, since God does by no means lead us about through long labyrinths, but simply and shortly sets before us what is right and what he approves. Besides, in this brevity there is no obscurity, for he shews to us clearly the beginning and the end of a life rightly formed. But that a mention is here only made of brotherly love, while the love of God is omitted, the reason is, as we have elsewhere said, that as brotherly love flows from the love of God, so it is a sure and real evidence of it.
On the name of his Son The name refers to preaching; and this connection deserves to be noticed, for few understand what it is to believe on Christ; but from this mode of speaking, we may easily conclude that the only right faith is that which embraces Christ as he is set forth in the Gospel. Hence also it is, that there is no faith without teaching, as Paul also shews to us in Romans 10:14. We must at the same time observe, that the Apostle includes faith in the knowledge of Christ; for he is the living image of the Father, and in him are laid up all the treasures of wisdom and knowledge. As soon, then, as we turn aside from him, we cannot do anything else but wander in error.
24 And he that keepeth his commandments He confirms what I have already stated, that the union we have with God is evident when we entertain mutual love: not that our union begins thereby, but that it cannot be fruitless or without effect whenever it begins to exist. And he proves this by adding a reason, because God does not abide in us, except his Spirit dwells in us. But wherever the Spirit is, he necessarily manifests his power and efficiency. We hence readily conclude, that none abide in God and are united to him, but those who kee…
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Jamieson–Fausset–Brown
2
Beloved--by the Father, and therefore by me.
now--in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place.
doth not yet appear--Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious.
but--omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what . . . but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, Mal 1:6; Joh 14:3) He (not "it," namely, that which is not yet manifested [ALFORD]) shall be manifested (Jo1 3:5; Jo1 2:28), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" (Mat 19:28). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [PEARSON, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [AUGUSTINE, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, Joh 1:18), implies the entire unity of the Father and the Son.
for, &c.--Continual beholding generates likeness (Co2 3:18); as the face of the moon being always turned towards the sun, reflects its light and glory.
see him--not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [TITTMANN]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.
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3
this hope--of being hereafter "like Him." Faith and love, as well as hope, occur in Jo1 3:11, Jo1 3:23.
in--rather, "(resting) upon Him"; grounded on His promises.
purifieth himself--by Christ's Spirit in him (Joh 15:5, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [AUGUSTINE]. One's justification through faith is presupposed.
as he is pure--unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.
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4
Sin is incompatible with birth from God (Jo1 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.
Whosoever--Greek, "Every one who."
committeth sin--in contrast to Jo1 3:3, "Every man that hath this hope in Him purifieth himself"; and Jo1 3:7, "He that doeth righteousness."
transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.
for--Greek, "and."
sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.
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5
Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.
and--another proof of the same.
in him is no sin--not "was," but "is," as in Jo1 3:7, "He is righteous," and Jo1 3:3, "He is pure." Therefore we are to be so.
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6
He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.
abideth in him--as the branch in the vine, by vital union living by His life.
sinneth not--In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (Jo1 1:8-10; Jo1 2:1-2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.
whosoever sinneth hath not seen him--Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (Mat 7:23). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.
neither--"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.
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7
The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."
let no man deceive you--as Antinomians try to mislead men.
righteousness--Greek, "the righteousness," namely, of Christ or God.
he that doeth . . . is righteous--Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, Rom 10:3-10) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in Luk 7:47; Joh 8:47. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God (Jo1 3:9); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so.
he--Christ.
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8
He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL].
sinneth from the beginning--from the time that any began to sin [ALFORD]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [BENGEL]. Since the fall of man [at the beginning of our world] the devil is (ever) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [LUECKE].
destroy--break up and do away with; bruising and crushing the serpent's head.
works of the devil--sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy.
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9
Whosoever is born of God--literally, "Everyone that is begotten of God."
doth not commit sin--His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.
his seed--the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.
remaineth--abideth in him (compare Note, see on Jo1 3:6; Joh 5:38). This does not contradict Jo1 1:8-9; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ.
cannot sin, because he is born of God--"because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Gen 39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [LUTHER]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast Jo1 5:18 with Joh 8:34; compare Psa 18:22-23; Psa 32:2-3; Psa 119:113, Psa 119:176. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.
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15 more notes on this passage are in the library.
Jonathan Edwards
9 · Notes on the Bible
[287] John iii. 9. “Whosoever is born of God, doth not commit sin,” i. e. he does not relapse, or fall away from righteousness into sin again; [“for his seed remaineth in him,”] i. e. the seed of which he is born of God, the same seed by which he is begotten of God, remaineth in him, and therefore he does not fall away to a state and trade of sin again, out of which he was begotten, and born by that seed.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
Martin Luther
13–18 · Epistle Sermons
1. The Epistles and Gospels selected for the Pentecost cycle of Sundays have love as their general theme. They deal not only with the love we owe to Christ and God, which is only to be thankful for the unspeakable blessing of forgiveness of sins and salvation through Christ's blood and death, but also of the love we owe our neighbor; not a love in return for favors, but one that unceasingly gives, forgives and works all good even when unrequited.
2. John here admonishes the Christian to exercise the virtue of love. Considering the evident rarity of love among men, this admonition is necessary. He particularly warns Christians not to wonder at the world's hatred and desire for their death. Such was the hate of Cain for his brother, of which the apostle has just spoken. The world's hate, it must be admitted, repels love and powerfully obstructs its exercise.
3. Is it not surpassing strange that one can hate those who love him and from whom he has received only kindness? Such wickedness is almost inconceivable, we say. What incentive is there for any to render the world service when in ingratitude it rewards love with hatred? But let us examine ourselves, who are baptized and have received the Gospel, and confess how we requite the supreme love of God in giving us his Son. What a beautiful example of glad gratitude we display! For the shame of it we ought to despise ourselves before God and his angels.
And what shall we say of those who will not endure the preaching of the glorious message of God's grace and blessing, but condemn it as heresy? to whom they who seek to serve, to benefit and save the world by declaring the good news, must be, as Paul says, "as the filth of the world, the offscouring of all things," 1 Cor 4, 13. Indeed, no criminal receives more wretched and ignominious treatment and execution, of which the Pope and his followers are a case in point.
THE WORLD'S HATRED.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
13–18 · Epistle Sermons
4. While experience has proven this otherwise incredible fact, John vouchsafes the admonition notwithstanding: "Marvel not, brethren, if the world hateth you." If we are not to wonder at this, is there anything in the world to incite wonder? I should truly think the hearing of a single sermon on the grace of Christ would suffice to bring the world to receive the Gospel with intense joy and never to forget the divine mercy and blessing. It would be no wonder should the earth suddenly open and engulf mankind because of its ingratitude to God who has given his Son to become man for the purpose of redeeming us condemned mortals from sin and death and restoring us to life and salvation. Is it not a horrible thing that any man should shun and oppose such a Savior and his doctrine even more than he does the devil himself?
5. But what is God's attitude toward such conduct? Well does he say to the Jews through the prophet: "O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage; and I sent before thee Moses, Aaron, and Miriam. O my people, remember now what Balak, king of Moab, devised; and what Balaam, the son of Beor, answered him; remember from Shittim unto Gilgal, that ye may know the righteous acts of Jehovah." Mic 6, 3-5. And well does Christ say to his ungrateful people: "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" Mt 23, 37. As if he would say, "I surely did not come to effect your death and condemnation by my message. I am about to suffer death and God's wrath for your sins. I bring you God's endless grace and blessing for time and eternity. Then why this bitter hatred against me and my message?"
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13–18 · Epistle Sermons
6. "Since the world hates even God for his kindness," argues John, "marvel not, my beloved, that you suffer the same fate. What does it signify that I show my love by hazarding life and limb to sustain this doctrine of the Gospel and help my neighbor? Mine is but a poor, mean, uncouth, offensive love in comparison with the love that led Christ to die for me and to redeem me from eternal death. If God's supreme, unfathomable love fails to awaken the gratitude of the world, what wonder if the world hates you for all your kindness? Why will you bring down your fist and stamp your foot in anger at such ingratitude? You are yourselves of that race for whom the Son of God had to die. And even were you to die for the Gospel, your sacrifice would be as nothing in comparison to the fact that God, for the sake of the world, spared not his own Son but permitted the world to put him to death."
7. But whence arises the world's hatred? John tells us in verse twelve when he mentions the incident of Cain, who, he says, "was of the evil one, and slew his brother. And wherefore slew he him? Because his works were evil, and his brother's righteous." An excellent reason, indeed, for hating--the hater and murderer is evil and the benefactor good! In civil and domestic affairs it is the evil-doers and disobedient who incur displeasure and receive punishment; and such reward is just. But whenever God has dealings with the world, it shows what a rotten fruit it is by hating, persecuting, and putting to death as evil-doers and impostors its very benefactors. This trait it inherits, John tells us, from its ancestor Cain, the great fratricide saint. He is a true picture of the world of all times, and ever its spirit and fashion is patterned after him.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
13–18 · Epistle Sermons
8. When mother Eve, the dear, godly woman, bore her first son, she declared in her joy and her hope of God's promise of the future seed that should bruise the serpent's head: "I have gotten a man with the help of Jehovah" (Gen 4, 1); and she named him Cain, which means "obtained," as if she would say, "I have obtained the true treasure." For she had not before seen a human being born; this was the first, precious fruit of man. Over Cain she rejoiced, pronouncing herself blessed. This son was trained in the hope that he should be a savior of the future race, a comfort to his brothers and sisters with all their offspring. Nor was he unaware of these proud hopes. Proudly he lorded it over his brother, who in contrast had to bear the ignominious name of Abel, meaning "nothing," or "vanity," as if voicing the thought of the parents' hearts: "Alas! this one has no future. Cain is the rightful heir to the blessing God has promised man; he is lord and master of his brethren."
9. It is likely that the godly father and mother for many years drew their solace from the hope placed in their first-born son, as they looked forward with intensest longing to the redemption from their deplorable fall. Doubtless they trained both sons very carefully and instructed them concerning their own sin and fall and the promise God had given them, until they were fully grown and had entered into the priestly office. Cain the first-born was particularly zealous in that respect, desiring to be first inasmuch as he offered his first fruits of the earth, given by God and obtained by his own labor, as he no doubt had seen his father offer. Abel, however, the inferior, the poor shepherd, offered the firstlings of his sheep, given him of God and obtained without effort and toil of his own. Now, God in a wonderful way manifested his preference concerning the gifts upon the altar. Fire descended from heaven and consumed Abel's offering, but Cain's remained. The fire was the sign of God's favor. The text says: "And Jehovah had respect unto Abel and to his offering: but unto Cain and to his offering he had not respect." Gen 4, 4-5.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)