1. Johannes 3:10 Kommentar

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.

In this the children of God are manifest,.... By regenerating grace, and not sinning, in the sense before explained, in consequence of it: adoption is an act of God's grace and sovereign will; it is secret in his own heart, and is secured in divine predestination, and in the covenant of grace, and is antecedent to regeneration: regeneration and faith do not make men the children of God, but manifest them to be so; adoption makes them the children of God, and entitles them to the inheritance; regeneration gives them the nature of the children of God, and makes them meet for it, and manifests their right unto it; not to the men of the world, but to themselves and other saints: and the children of the devil; such as imitate him, do his will and his lusts, and are openly under his power and influence; these are distinguishable from regenerate persons, and the children of God, by their lives and conversations; so the people of the nations of the world are called, "the children of Samael", and the serpent, by the Jews (m), which are with them the names of the devil. Whosoever doth not righteousness is not of God: that is, he does; not appear to be born of God, who does not by faith lay hold on the righteousness of Christ for his justification before God, and acceptance with him; and who does not do works of righteousness in faith from a principle of love, and with a view to the glory of God; for where regenerating grace is, there will be such graces and such practices: neither he that loveth not his brother; for as he that loveth God, and Christ, and the brethren, appears manifestly to be born again, and to have passed from death to life, so he that does not is in darkness, in a state of unregeneracy, and walks and continues therein; for was he born again, he would be taught of God to love the saints; see Jo1 4:7. (m) Raya Mehimna in Zohar in Lev. fol. 34. 2.

"Thus we know the children of God, as likewise the children of the devil," who choose things like the devil; for so also they are said to be of the wicked one.

Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?

And the apostles, who speak of God, in establishing the truth of the advent of the Lord Jesus Christ, have each of them indicated the appearing of these abominable and ruin-working men, and have openly announced their lawless deeds. First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom, has instructed us to this effect: "Know this first, children, that there shall come in the last days scoffers, walking after their own lusts. And there shall be false teachers among you, who privily shall bring in damnable heresies." After him, John the theologian, and the beloved of Christ, in harmony with him, cries, "The children of the devil are manifest; and even now are there many antichrists; but go not after them. Believe not every spirit, because many false prophets are gone out into the world." And then Jude, the brother of James, speaks in like manner: "In the last times there shall be mockers, walking after their own ungodly lusts. There be they who, without fear, feed themselves." You have observed the concord of the theologians and apostles, and the harmony of their doctrine.

For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him."

"In this are manifested the children of God and the children of the devil. Whosoever is not righteous is not of God, neither he that loveth not his brother." Aye, now indeed it is manifest of what he speaks: "Neither he that loveth not his brother." Therefore, love alone puts the difference between the children of God and the children of the devil. Let them all sign themselves with the sign of the cross of Christ; let them all respond, Amen; let all sing Alleluia; let all be baptized, let all come to church, let all build the walls of churches: there is no discerning of the children of God from the children of the devil, but only by charity. They that have charity are born of God: they that have it not, are not born of God. A mighty token, a mighty distinction! Have what thou wilt; if this alone thou have not, it profiteth thee nothing: other things if thou have not, have this, and thou hast fulfilled the law. "For he that loveth another hath fulfilled the law," saith the apostle: and, "Charity is the fulfilling of the law." I take this to be the pearl which the merchant man in the Gospel is described to have been seeking, who "found one pearl, and sold all that he had, and bought it." This is the pearl of price, Charity, without which whatever thou mayest have, profiteth thee nothing: which if alone thou have, it sufficeth thee.

The chief author of sin is the devil, the begetter of all sin. Before him, no one sinned. Nor did he sin because he was by nature prone to sin (since in that case the responsibility for his sin would lie with his Creator). Rather, being created good he became a devil by his own free choice, receiving that name from his willed action. Though he was originally an archangel, he became a slanderer (diabolos), because of his slandering.

Since a person who walks in righteousness is born of God, it follows that someone who is so born will love his brothers. Someone who lacks righteousness because he does not practice it, but instead hates his brother, is not born of God.

Everyone who is born of God does not sin, because His seed remains in him, and he cannot sin, because he is born of God. By this, the children of God and the children of the Devil are obvious. Whoever does not practice righteousness is not of God, nor is he who does not love his brother. "Everyone who are born of God." For everyone who commits sin is of the Devil, and inasmuch as he sins, he is also called the child of the Devil; thus, blessed Paul said to Elymas: "O full of all deceit and all cunning, son of the Devil, enemy of all righteousness" (Acts 13:10); it is evident that even he who is born of God, as the Son of God, does not sin, and the reason is that his seed, namely, of God, or the Spirit that we have received as a gift, which remaining in us or being established, prevents our mind from receiving sin. But Christ himself, as dwelling in the faithful, makes them children of God, inasmuch as all nations are blessed in the seed of Abraham, who is Christ. (Gen. 22:18; Gal. 3:9) Now, however, John proceeded in such a way in his speech, confirming what he had said before, I indeed say that the faithful are the children of God, and making that obvious, both from the same matter, namely, not to sin; and from the contrary, as we said a little earlier. For just as this contrary relates to that contrary, so again that contrary relates to this contrary according to dialectical arguments5. But consider the exact statement. For John did not first say that one is born of God or of the Devil, unless the works of either justice or iniquity are accepted beforehand. For from these indeed comes the adoption, either of God or of the Devil. Although we have been saved by grace, this is said because of God's exceptional kindness, for although we had sinned permanently, He does not remember the evils for our salvation. (Eph. 2) Indeed, He does not give salvation to the idle. Paul confirms this by shouting: "To those who were called according to His purpose." (Rom. 8:28) Similarly, those who have been adopted by the Devil as children, although they are alienated from the womb (Ps. 58:3), since they have not yet acted according to the proposed evil: nonetheless, this is said because of their fiery hatred; for it does not happen without the operation of evil that one becomes proper and domestic to the Devil: but he who commits sin is taken by the Devil, whether as a child, so that he may further willingly commit evil, or as a servant, because he has been overcome by the wicked one, and led captive and condemned to his service. However, it should also be noted that John did not say that he who is born of God does not sin, lest he also include infants, who from the womb have that they do not sin: but he said, "he cannot commit sin." Indeed, that: "He does not sin," corresponds totally to the denial; however, this: "He does not commit sin," signifies that he does not touch it out of affection. For this reason, John also adds that he cannot sin, not saying this according to the impossibility of nature, just as we say of irrational beings that they cannot receive knowledge: but he discusses this because of voluntary freedom or abstinence from sinning, and saying that not sinning is a sign of the children of God: just as again the children of the Devil sin.

Love is the mark of sinlessness, and hate is the mark of sin. Since the person who walks in righteousness is born of God, it follows that someone who is so born will love the brothers, whereas someone who does not have this new birth will not do so. Rather he who hates his brother is not of God.

By this, the children of God and the children of the devil are made manifest, etc. Therefore, only love distinguishes between the children of God and the children of the devil. Those who have charity are born of God. Those who do not have it are not born of God. Have whatever else you will, if you do not have this alone, it profits you nothing. If you do not have others, have this, and you have fulfilled the law. For he who loves his neighbor has fulfilled the law. And the fullness of the law is charity.

Everyone who commits sin, because he sins, is of the devil and is called a son of the devil, as the Apostle Paul said to Elymas: "son of the devil! will you not cease to pervert the straight ways of the Lord?" (Acts 13:10). Evidently, he who is born of God, being a son of God, does not sin; because his seed is of God, that is, either the Spirit, Whom we received through the gift of which we were deemed worthy, and Who, abiding in us, makes our mind not to admit sin, or else Christ Himself, Who, dwelling in believers, makes them sons of God, just as Christ Himself in the seed of Abraham is a son of Abraham (Matt. 1:1). And in the seed of Abraham, it is said, that is, in Christ, the nations shall be blessed (Gen. 12:3; Gal. 3:16). Explanation of Chrysostom. Every time we sin, we are born of the devil; and every time we perform virtue, we are born of God, because "His seed abides in him" (1 John 3:9). He calls the Spirit the seed, Whom we receive through baptism, and Who, abiding in us, makes our mind not admit sin. But if anyone is not born of God, he does not receive the Holy Spirit. Another explanation. The seed of God is Christ, Who, dwelling in believers, makes them sons of God. Thus in the seed of Abraham, which is Christ, all nations are blessed. Otherwise, by "seed" he means the first generation of the progenitor, distinguished by virtues. The progenitor by his virtues, as it were, irrigates his lineage, and that by which he himself acquired glory, he also gives his successors the opportunity to be in glory, especially if they keep the merits of their ancestor untarnished, for they do not bestow glory on everyone indiscriminately. This is why the Jews, though in vain, said to Christ: "We are Abraham's seed" (John 8:33).

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.

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

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.

children of the devil--(See on Jo1 3:8; Act 13:10). There is no middle class between the children of God and the children of the devil. doeth not righteousness--Contrast Jo1 2:29. he that loveth not his brother-- (Jo1 4:8); a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's.