1 John 3:12 Komentář

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).

INTRODUCTION TO 1 JOHN 3 In this chapter the apostle exhorts to a holy life and conversation in general, and to the exercise of brotherly love in particular. The former of these is urged from the consideration of the great blessing of adoption, which springs from the free love and favour of God, is unknown to the men of the world, and indeed, in the present state of things, does not appear to the saints themselves in all its fulness and advantages, as it will do in the future state, when the children of God will be like to Christ, and see him as he is; the hope of which should engage them to purity of life and conversation, Jo1 3:1, and this is further enforced from the nature of sin, which is a transgression of the law, Jo1 3:4, from the end of Christ's manifestation in the flesh, which was to take away sin, and who was without it, Jo1 3:5, from communion with Christ, expressed by abiding in him, seeing and knowing him, which such must be strangers to that live a sinful course of life, Jo1 3:6, from this, that only such that do righteousness are righteous persons, and these are righteous as Christ is, Jo1 3:7, and from a man's being of the devil, that is, of a vicious conversation, who was a sinner from the beginning, and whose works Christ was manifested in the flesh to destroy, Jo1 3:8, and from the nature of the new man, or that which is born of God, which is not to sin, nor can it, Jo1 3:9, and from the distinction there is between the children of God and the children of the devil, those not being of God who do not righteousness, nor love their brethren, Jo1 3:10, from hence the apostle passes to brotherly love, and excites and engages to that, from its being a message which had been heard from the beginning, Jo1 3:11, which is illustrated by its contrary in the instance of Cain, who by the instigation of Satan slew his brother, because his works were righteous, and his own were evil, Jo1 3:12, wherefore, it is no wonder that good men should be hated by the world, who, as Cain, are of the same wicked one, Jo1 3:13, brotherly love is further urged unto, from its being an evidence of passing from death to life, or of regeneration; whereas he that hates his brother openly continues in a state of death, is a murderer, and so has not eternal life abiding in him, Jo1 3:14, and from the great instance of Christ's love, in laying down his life for his people, the saints are incited to lay down their lives for one another; to such a pitch does the apostle carry brotherly love, Jo1 3:16, wherefore, he that is rich, and is uncompassionate to his brother in distress, cannot be thought to have the love of God dwelling in him, Jo1 3:17, hence he presses the exhortation to brotherly love, that it be not in profession only, but true, real, and cordial, Jo1 3:18, and that by observing the advantages of it, as that hereby men know they are of the truth, and can assure their hearts before God; and which is illustrated by the contrary, the condemnation of the heart, Jo1 3:19, the advantages of non-condemnation of the heart are confidence before God, and receiving whatsoever we ask of him; the reason of which is, because his commandments are kept, and things done which are pleasing to him, Jo1 3:21, the commandments are explained of faith in Christ, and love to one another, Jo1 3:23, and the happiness of them that do them is, that Christ dwells in them, and they in him, the evidence of which is, the Spirit that is given unto them, Jo1 3:24.

Not as Cain,.... That is, let us not be like him, or do as he did, hate the brethren. The apostle illustrates brotherly love by its contrary, in the instance of Cain, who was the first instance and example of hatred of the brethren, and of fratricide, and a very detestable one, by which he would dissuade from so vile and abominable a practice: who was of that wicked one; Satan, a child of his, an imitator of him, one that appeared to be under his influence, and to belong unto him. So the Jews say of Cain (n), that "he was of the side of the serpent (the old serpent the devil); and as the way of the serpent is to slay and to kill, so Cain immediately became a murderer.'' And again, "because Cain came from the side of the angel of death, he slew his brother (o);'' though they say that he afterwards repented, and became worthy of paradise (p). And slew his brother; see Gen 4:8. According to the tradition of the Jews (q) he struck a stone into his forehead, and killed him: and wherefore slew he him? what was the cause and occasion of it? what moved him to it? because his own works were evil, and his brother's righteous; or "his work", as the Ethiopic version reads: the sacrifice which he offered up, which, though it was not evil as to the matter and substance of it, yet was so, being offered with an evil mind, and with an hypocritical heart, and without faith in the sacrifice of Christ, and so was unacceptable to God; whereas, on the other hand, the sacrifice his brother brought was offered up in the faith of Christ, by which he obtained a testimony that he was righteous, and that the work he did was a righteous work, being done in faith, and so was acceptable to God; which Cain perceiving, was filled with envy, and this put him upon killing him. The Jews (r) relate the occasion of it after this manner; "Cain said to Abel his brother, come, and let us go out into the open field; and when they were both out in the open field, Cain answered and said to Abel his brother, there is no judgment, nor Judge, nor another world; neither will a good reward be given to the righteous, nor vengeance be taken on the wicked; neither was the world created in mercy, nor is it governed in mercy; or why is thy offering kindly accepted, and mine is not kindly accepted? Abel answered and said to Cain, there is judgment, and there is a Judge, and there is another world; and there are gifts of a good reward to the righteous, and vengeance will be taken on the wicked; and the world was created in mercy, and in mercy it is governed, for according to the fruit of good works it is governed; because that my works are better than thine, my offering is kindly accepted, and thine is not kindly accepted; and they both strove together in the field, and Cain rose up against Abel his brother, and slew him.'' In the Hebrew text in Gen 4:8; there is an extraordinary large pause, as if a discourse of this kind, which passeth between the two brothers, was to be inserted. Philo the Jew says (s), that in the contention or dispute between Cain and Abel, Abel attributed all things to God, and Cain ascribed everything to himself; so that the controversy was about grace and works, as now; and as then Cain hated his brother upon this account, so now carnal men hate and persecute the saints, because they will not allow their works to be the cause of justification and salvation: and from hence also it may be observed, that a work may be, as to the matter of it, good, and yet as to its circumstances, and the end and view of it, evil. (n) Midrash Ruth in Zohar in Gen. fol. 42. 4. (o) Zohar in ib. fol. 43. 1. (p) Ib. fol. 41. 1, 2. (q) Targum Jon. in Gen. iv. 8. Pirke Eliezer, c. 21. (r) Targum Hieros. & Jon. in Gen. iv. 8. (s) Quod Det. Potior. p. 161.

"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." Therefore, where envy is, brotherly love cannot be. Mark, my beloved. He that envieth, loveth not. The sin of the devil is in that man; because the devil through envy cast man down. For he fell, and envied him that stood. He did not wish to cast man down that he himself might stand, but only that he might not fall alone. Hold fast in your mind from this that he has subjoined, that envy cannot exist in charity. Thou hast it openly, when charity was praised, "Charity envieth not." There was no charity in Cain; and had there been no charity in Abel, God would not have accepted his sacrifice. For when they had both offered, the one of the fruits of the earth, the other of the offspring of the flock; what think ye, brethren, that God slighted the fruits of the earth, and loved the offspring of the flock? God had not regard to the hands, but saw in the heart: and whom He saw offer with charity, to his sacrifice He had respect; whom He saw offer with envy, from his sacrifice He turned away His eyes. By the good works, then, of Abel, he means only charity: by the evil works of Cain he means only his hatred of his brother. It was not enough that he hated his brother and envied his good works; because he would not imitate, he would kill. And hence it appeared that he was a child of the devil, and hence also that the other was God's righteous one. Hence then are men discerned, my brethren. Let no man mark the tongue, but the deeds and the heart. If any do not good for his brethren, he shews what he has in him. By temptations are men proved.

We have had the commandment to love one another from the beginning, so that we should not fall into evil as Cain did, who murdered his brother.

For this is the message that you heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's was righteous. Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. Therefore, having explained these things, he repeats after many points made in between, love for one's neighbor, as if he had treated all that was in between for its sake, since love is also the fullness of everything (Rom. 13:10), and he says: "He who does not love his brother is not of God." But against this, this member is also placed: He is not of God, saying this: For if he who does righteousness is born of God, it follows that he who is therefore born loves his brothers; but he who does not do righteousness, because he does not do it by hating his brothers, is not of God, not in any other way except that he is not born of him. And how he is not of him is shown by saying: "for this is the message that you heard from the beginning." (see Lev. 19:24) What this announcement is, we have already said, both naturally received and through teaching; but also by the legal command to love one's neighbor, as the Lord's command says: "A new commandment I give to you, that you love one another." (Jn. 13:34) The natural command regarding those of the same kind and condition also urges one to do this. Therefore, since there are so many such commands in accordance with the Lord's declaration, whoever keeps and does His word has eternal life and has passed from death to life. (Jn. 5:24) Therefore, let us love our brothers, taking nothing harmful to imitate: for example, if we are hated by the world, let us not also hate our brothers: but let the word of the Lord be more effective in us. For whoever hates his brother is not only cast out from eternal life, but is also a murderer. For it necessarily follows that if he is a murderer, he has no eternal life. Behold Cain, John says, for he too, having hated his brother, murdered him, although he was his brother. But because Cain had evil works, he was the son of the Devil: whereas Abel, by doing righteous works, was called the son of God: the Devil is opposed to God, and evil works to good ones: therefore, Cain, being contrary to his brother, murdered him. Thus, indeed, the course of the discourse was consequent, but blessed John changed the order, always serving what was more pressing. For it was pressing, because he had mentioned the Devil and those who had been adopted by him due to their wicked actions, so as to propose him as an example who, from the beginning of the world, escaped as the wicked son through evil works.

Cain became unrighteous and turned into the very first person who killed a member of his family, thereby teaching human nature the way of murder.

Not as Cain, who was of the evil one, etc. He explains how Cain was of the evil one because he himself had evil deeds. Therefore, where there is envy, brotherly love cannot exist; but the sin of the evil one, that is, the devil, is in such a heart, for the devil also cast out man through envy. Therefore, the righteous deeds of Abel signify nothing but charity. The evil deeds of Cain signify nothing but fraternal hatred. It is not enough that he hates his brother and envies good deeds (thus). Hence, men are distinguished. Let no one heed words, but deeds. Why, if he does not do good for his brothers, shows what he has within himself? Men are tested by temptations.

The Apostle confirms by example how great an evil it is to hate one's brother. Look, he says, Cain hated his brother and killed him, despite the fact that he was his own brother. Cain performed the evil deeds of his father the devil, while Abel, doing righteousness, was a son in relation to God. Here the devil is contrasted with God, and evil deeds with good ones. For this reason Cain, being the opposite of his brother, killed him. Such is the explanation according to the course of the discourse. But the Apostle John altered this order, having a special purpose. For after he had mentioned the devil and the fact that those who do evil become his children, it was natural for him to set forth as an example the one who at the beginning of the world hastened to become a son of the devil through evil deeds. Having said what was necessary about Cain and about the fate inherited by those who imitate him, he again turns to love.

The extraordinary love of God towards mankind, and the effects of it, Jo1 3:1-3. Sin is the transgression of the law, and Christ was manifested to take away our sins, Jo1 3:4-6. The children of God are known by the holiness of their lives, the children of the devil by the sinfulness of theirs, Jo1 3:7-10. We should love one another, for he that hateth his brother is a murderer; as Christ laid down his life for us, so we should lay down our lives for the brethren, Jo1 3:11-16. Charity is a fruit of brotherly love; our love should be active, not professional merely, Jo1 3:17, Jo1 3:18. How we may know that we are of the truth, Jo1 3:19-21. They whose ways please God, have an answer to all their prayers, Jo1 3:22. The necessity of keeping the commandment of Christ, that he may dwell in us and we in him by his Spirit, Jo1 3:23, Jo1 3:24.

Not as Cain - Men should not act to each other as Cain did to his brother Abel. He murdered him because he was better than himself. But who was Cain? Εκ του πονηρου ην, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, etc., murder each other in wars and political contentions? Εκ του πονηρου εισι. To attempt to justify the principle, and excuse the instigators, authors, abettors, etc., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn! And wherefore slew he him? - What could induce a brother to imbrue his hands in a brother's blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God - the Divine nature, was found in him.

DISTINGUISHING MARKS OF THE CHILDREN OF GOD AND THE CHILDREN OF THE DEVIL. BROTHERLY LOVE THE ESSENCE OF TRUE RIGHTEOUSNESS. (1Jo. 3:1-24) Behold--calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous Jo1 2:29, thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace. what manner of--of what surpassing excellence, how gracious on His part, how precious to us. love . . . bestowed--He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [LUTHER]. that--"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God." should be called--should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really. therefore--"on this account," because "we are (really) so." us--the children, like the Father. it knew him not--namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [BENGEL]. Contrast Jo1 5:1. The world's whole course is one great act of non-recognition of God.

who--not in the Greek. of that wicked one--Translate, "evil one," to accord with "Because his own works were evil." Compare Jo1 3:8, "of the devil," in contrast to "of God," Jo1 3:10. slew he him? Because his own works were evil, and his brother's righteous--through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.