1 Giovanni 3:17 Commento

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.

My little children, let us not love in word, neither in tongue,.... Which though it holds good of love to God, and to Jesus Christ, yet here is to be understood of love to the brethren, as the context shows; and so the Syriac version reads, "let us not love one another in word", &c. that is, without the heart, or with a double heart; speaking one thing with the lip, and designing another thing in the heart; speaking peaceably with the mouth, and with the heart laying wait; or we should not love in this manner "only"; and so the Arabic version of De Dieu adds. It is very lawful, and right to express our love to one another, and to all men in words, to give good words, and use courteous language, and speak in a kind, tender, and affectionate manner, and especially to persons in distress; but this should not be all, it will be of no avail to say to such, be warmed and filled, and give them nothing but these good words, nothing to warm and fill them with; see Jam 2:15; but in deed and in truth; for true love is a laborious and operative grace, hence we read of the work and labour of love; it shows itself by the saints serving one another, in spirituals; as by bearing one another's burdens, forbearing with, and forgiving one another, praying for each other, and building up one another on their most holy faith; exhorting each other to the duties of religion, and not suffering sins upon one another, but admonish in love, and restore with meekness; and in temporals, distributing to the necessities of the saints, ministering: to them of their worldly substance, and supplying their daily wants: and this is loving "in deed", or "in work"; this is actual love, love in fact, and what is apparent and evident: and it is "in truth", when it is in reality, and not in show only; and when it is cordially and heartily done, with cheerfulness, and without grudging.

Also in Deuteronomy, for the strengthening of faith and the love of God, similar things are written: "Who say," he saith, "unto their father or mother, I have not known thee; neither did they acknowledge their children, these have observed Thy words, and kept Thy covenant."49 For if we love God with our whole heart, we ought not to prefer either our parents or children to God. And this also John lays down in his epistle, that the love of God is not in them whom we see unwilling to labour for the poor. "Whoso," says he, "hath this world's goods, and seeth his brother have need, and shutteth up his bowels from him, how dwelleth the love of God in him? "50 For if by almsgiving to the poor we are lending to God-and when it is given to the least it is given to Christ-there is no ground for any one preferring earthly things to heavenly, nor for considering human things before divine.

Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

When you see someone in need, do not run away, but think to yourself, if that were you, would you want to be treated like that?

But thou wilt say to me, And by what am I to know it? For to what it is perfected, we have heard; whence it begins, let us hear. He goes on to say: "But whoso hath this world's good, and seeth his brother have hunger, and shutteth up his bowels of compassion from him, how can the love of God dwell in him?" Lo, whence charity begins withal! If thou art not yet equal to the dying for thy brother, be thou even now equal to the giving of thy means to thy brother. Even now let charity smite thy bowels, that not of vainglory thou shouldest do it, but of the innermost marrow of mercy; that thou consider him, now in want. For if thy superfluities thou canst not give to thy brother, canst thou lay down thy life for thy brother? There lies thy money in thy bosom, which thieves may take from thee; and though thieves do not take it, by dying thou wilt leave it, even if it leave not thee while living: what wilt thou do with it? Thy brother hungers, he is in necessity: be-like he is in suspense, is distressed by his creditor: he is thy brother, alike ye are bought, one is the price paid for you, ye are both redeemed by the blood of Christ: see whether thou have mercy, if thou have this world's means.

Perchance thou sayest, "What concerns it me? Am I to give my money, that he may not suffer trouble?" If this be the answer thy heart makes to thee, the love of the Father abideth not in thee. If the love of the Father abide not in thee, thou art not born of God. How boastest thou to be a Christian? Thou hast the name, and hast not the deeds. But if the work shall follow the name, let any call thee pagan, show thou by deeds that thou art a Christian. For if by deeds thou dost not show thyself a Christian, all men may call thee a Christian yet; what doth the name profit thee where the thing is not forthcoming?

But behold, no one persecutes us even unto death. How then can we prove whether we love our enemies? Yet there is something that ought to be done in the peace of holy Church, by which it may become clear whether we would be able to die for love in a time of persecution. Certainly the same John says: "He who has the substance of this world, and sees his brother in need, and closes his heart against him, how does the love of God remain in him?" Hence also John the Baptist says: "He who has two tunics, let him give to him who has none." Therefore, he who in a time of tranquility does not give his tunic for God, when will he give his life in persecution? Therefore, let the virtue of charity, that it may be unconquered in disturbance, be nourished through mercy in tranquility, so that one may first learn to spend one's possessions for almighty God, and afterward oneself.

By this we know love, because He laid down His life for us, and we also ought to lay down our lives for the brethren. But whoever has this world's goods and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth. However, having been freed from Cain and those who imitate him, who receive the same inheritance with him, John again turns to love, showing how many good things have come from it: and he says that love persuaded the Lord laid down His life for us, and that moved by this example that we also ought to lay down our lives for the brethren. And since this is rare and found among few, as if encouraging them, he begins to make an admonition of brotherly love from ordinary matters, in a way arranging his discourse: "What do I say about laying down our lives for our brothers?" when we see some not even providing the necessary support for their brothers; and I do not mean those who themselves lack the necessities of life, but those who are abundant in riches almost throughout the whole world. Therefore, let them be ashamed, for if they have shut their hearts to these least things, and have shown themselves unworthy and empty of God's love, what would they offer in greater matters, namely when it is necessary to die for their brothers? Then John adds another point to exhort those who have indeed received love in word, and would only profess it with their tongues, and he says: "let us not love in word or in tongue, but in deed and in truth."

Whoever has the world's goods, and sees his brother in need, etc. Behold where love begins. If you are not yet fit to die for your brother, be at least fit to give from your possessions to your brother. For if you do not sympathize with your brother suffering hardship, indeed the love of the Father, from whom both of you were reborn, does not abide in you.

Having finished about Cain and about evil deeds similar to his deed, he again turns to love, and says that love inclined the Lord to lay down His soul for us, and that following His example we too must lay down our souls for the brethren. But since this is done rarely and by few, the apostle, as if shaming the faithful, beginning from something small, urges them toward brotherly love. He speaks as if to say: why speak of laying down one's soul for a brother, when we see that they do not supply their brethren with the necessities of life, and moreover not those poor in the means of life — of these I do not speak — but those possessing the wealth of an entire world? Therefore let them be ashamed! For if they closed their heart in this small matter and showed themselves unworthy of the love of God, then what would they show when something greater were required — to die for a brother? Then he continues further to rebuke those who limit love to word and reveal it only on the tongue. "Let us," he says, "love not in word or in tongue, but in deed and in truth."

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.

But whoso hath this worlds good - Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession. If we have not bowels of compassion, we have not the love of God in us; if we shut up our bowels against the poor, we shut Christ out of our hearts, and ourselves out of heaven. This world's good. - Του βιον του κοσμου· The life of this world, i.e. the means of life; for so βιος is often used. See Mar 12:44; Luk 8:43; Luk 15:12, Luk 15:30; Luk 21:4, and other places. How dwelleth the love of God in him? - That is, it cannot possibly dwell in such a person. Hardheartedness and God's love never meet together, much less can they be associated.

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.

this world's good--literally, "livelihood" or substance. If we ought to lay down our lives for the brethren (Jo1 3:16), how much more ought we not to withhold our substance? seeth--not merely casually, but deliberately contemplates as a spectator; Greek, "beholds." shutteth up his bowels of compassion--which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion. how--How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."