1 John 3:2 Ulasan

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.

Beloved, now are we the sons of God,.... By adoption, secretly in God's predestination, and in the covenant of grace; and openly in regeneration, through faith in Christ, and by the testimony of the Spirit: and it doth not yet appear what we shall be; though they are sons, they do not appear now as such, as they will do, when they shall be introduced into their Father's house, and into the many mansions there prepared for them; when Christ shall publicly own them as the children given unto him, and when they shall be put into the possession of the inheritance they are heirs of; besides, they will appear then not only to be kings' sons, but kings themselves, as they now are; they will then inherit the kingdom prepared for them, and will sit down on a throne of glory, and have a crown of righteousness, life, and glory, put upon them; and will appear not only perfectly justified, their sins being not to be found; and the sentence of justification afresh pronounced, and they placed out of the reach of all condemnation; but they will be perfectly holy and free from all sin, and perfectly knowing and glorious; they have a right to glory now, and glory is preparing for them, and they for that: and they are now representatively glorified in Christ, but then they will be personally glorified: now, though all this shall certainly be, yet it does not now manifestly appear; it appears to God, who calls things that are not as though they were and to Christ, whose delights were with the sons men, these children of God, before the world was, and saw them in all the glory they were to be brought to; but not even to angels, until they are owned and confessed before them; much less to the world, who do not know what they are now, and still less what they will be, seeing them now in poverty, meanness, under many reproaches, afflictions, and persecutions; and even this does not appear to the saints themselves, whose life is a hidden life; and that by reason of darkness, desertion, and diffidence, for want of more knowledge, and from the nature of the happiness itself, which is at present unseen: but we know that when he shall appear; that is, Jesus Christ, who is now in heaven, and out of sight, but will appear a second time: the time when is not known, but the thing itself is certain: we shall be like him; in body, fashioned like to his glorious body, in immortality and incorruption, in power, in glory, and spirituality, in a freedom from all imperfections, sorrows, afflictions, and death; and in soul, which likeness will lie in perfect knowledge of divine things, and in complete holiness; for we shall see him as he is; in his human nature, with the eyes of the body, and in his glorious person, with the eyes of the understanding; not by faith, as now, but by sight; not through ordinances, as in the present state, but through those beams of light and glory darting from him, with which the saints will be irradiated; and this sight, as it is now exceeding desirable, will be unspeakably glorious, delightful, and ravishing, soul satisfying, free from all darkness and error, and interruption; will assimilate and transform into his image and likeness, and be for ever. Philo the Jew observes (k), that Israel may be interpreted one that sees God; but adds, , "not what God is", for this is impossible: it is indeed impossible to see him essentially as he is, or so as to comprehend his nature, being, and perfections; but then the saints in heaven will see God and Christ as they are, and as much as they are to be seen by creatures; God will be seen as he is in Christ; and Christ will be seen as he is in himself, both in his divine and human natures, as much as can be, or can be desired to be seen and known of him. (k) De Praemiis. & Paenis, p. 917.

"Beloved," says he, "now are we the sons of God," not by natural affection, but because we have God as our Father. For it is the greater love that, seeing we have no relationship to God, He nevertheless loves us and calls us His sons. "And it has not yet appeared what we shall be;" that is, to what kind of glory we shall attain. "For if He shall be manifested,"— that is, if we are made perfect, — "we shall be like Him," as reposing and justified, pure in virtue, "so that we may see Him" (His countenance) "as He is," by comprehension.

In like manner John says: "And it doth not yet appear what we shall be: we know, however, that when He shall be manifest, we shall be like Him." We are far indeed from being already what we know not of; we should, of course, be sure to know it if we were already (like Him).

Despite the measure of likeness which we find in God’s Word, we also recognize a great unlikeness to God and his Word in this enigma. We must admit that even when we are like him and shall see him as he is (words which clearly imply an awareness of our present unlikeness), we shall still have no natural equality with him. For the created nature must always be less than the Creator.

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 we shall be." But what else shall we be than sons of God? Hear what follows: "We know that, when He shall appear, we shall be like Him, because we shall see Him as He is." Understand, my beloved. It is a great matter: "We know that, when He shall appear, we shall be like Him; for we shall see Him as He is." In the first place mark, what is called "Is." Ye know what it is that is so called. That which is called "Is," and not only is called but is so, is unchangeable: It ever remaineth, It cannot be changed, It is in no part corruptible: It hath neither proficiency, for It is perfect; nor hath deficiency, for It is eternal. And what is this? "In the beginning was the Word, and the Word was with God, and the Word was God." And what is this? "Who being in the form of God, thought it not robbery to be equal with God." To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in regard that the Word was made flesh, the bad also shall have power to see Him: because in the day of judgment the bad also will see Him; for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for "cursed is every one that putteth his trust in man." A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, "They shall look on Him whom they pierced?" For of the ungodly it is said, that they shall see and be confounded. How shall the ungodly not see, when He shall set some on the right hand, others on the left? To those on the right hand He will say, "Come, ye blessed of my Father, receive the kingdom:" to those on the left He will say, "Go into everlasting fire." They will see but the form of a servant, the form of God they will not see. Why? because they were ungodly; and the Lord Himself saith, "Blessed are the pure in heart, for they shall see God." Therefore, we are to see a certain vision, my brethren, "which neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man:" a certain vision, a vision surpassing all earthly beautifulness, of gold, of silver, of groves and fields; the beautifulness of sea and air, the beautifulness of sun and moon, the beautifulness of the stars, the beautifulness of angels: surpassing all things: because from it are all things beautiful. 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. Now 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 shalt be filled. For just as, if thou wouldest fill a bag, and knowest how great the thing is that shall be given, thou stretchest the opening of the sack or the skin, or whatever else it be; thou knowest how much thou wouldest put in, and seest that the bag is narrow; by stretching thou makest it capable of holding more: so God, by deferring our hope, stretches our desire; by the desiring, stretches the mind; by stretching, makes it more capacious. Let us desire therefore, my brethren, for we shall be filled. See Paul widening, as it were, his bosom, that it may be able to receive that which is to come. He saith, namely, "Not that I have already received, or am already perfect: brethren, I deem not myself to have apprehended." Then what art thou doing in this life, if thou have not yet apprehended? "But this one thing [I do]; forgetting the things that are behind, reaching forth to the things that are before, upon the strain I follow on unto the prize of the high calling." He says he reaches forth, or stretches himself, and says that he follows "upon the strain." He felt himself too little to take in that "which eye hath not seen, nor ear heard, neither hath entered into the heart of man." This is our life, that by longing we should be exercised. But holy longing exercises us just so much as we prune off our longings from the love of the world. We have already said, "Empty out that which is to be filled." With good thou art to be filled: pour out the bad. Suppose that God would fill thee with honey: if thou art full of vinegar, where wilt thou put the honey? That which the vessel bore in it must be poured out: the vessel itself must be cleansed; must be cleansed, albeit with labor, albeit with hard rubbing, that it may become fit for that thing, whatever it be. Let us say honey, say gold, say wine; whatever we say it is, being that which cannot be said, whatever we would fain say, It is called-God. And when we say "God," what have we said? Is that one syllable the whole of that we look for? So then, whatever, we have had power to say is beneath Him: let us stretch ourselves unto Him, that when He shall come, He may fill us. For "we shall be like Him; because we shall see Him as He is."

By writing these things John is exhorting his readers to recognize what it means to be born again of God. He tells them that they are now worthy to be loved as children of God, even in this world, and that the adoption of sons is a reality here and now. For since we now know in part and have the first fruits of the Spirit, we already have something of the adoption of sons and can see what the fullness of it will be like when it arrives.

Therefore we live as children of God even in this present life, sanctifying ourselves by virtue and striving toward the likeness of something even better. Encouraged by this, we shall be fashioned according to the brightness of the resurrection, when we shall see him, insofar as that is possible, as he is.

Beloved, we are now children of God, and it has not yet appeared what we shall be. But we know that when He appears, we shall be like Him; for we shall see Him as He is. And everyone who has this hope in Him purifies himself just as He is pure. Then, after John confirmed the adoption, he clearly says after this the glory and confidence or freedom that is reserved for those who have been adopted, and he says: "Beloved, now we are children of God." But if he were to say: Indeed, Beloved, from the preceding you know that we are adopted as children of God: and if this has not yet been revealed, do not be troubled: for what is now uncertain will be revealed when He is revealed. Indeed, we will display the glory of adoption appearing as His likeness; for children are altogether like their father. But having confidence toward Him as children, we shall see Him as He is: not certainly according to His nature; for this is impossible for created nature: but what? the righteous of the righteous, the pure of the pure. For like follows the like. For this reason, I said a little earlier that we shall be like Him: not according to nature; for otherwise He would have said not "like," but "the same," but now because this will not happen, He said "like," according to the quality of glory, indeed. It should be noted, however, that he did not say previously, "Everyone who has done or will do righteousness," but "He who does." For virtues always operate: and while they are being done, they have being; but those that cease or are to come, do not even have being.

Is there any connection between what John says here and what Paul says when he writes: “God has revealed it to us by his Spirit. For the Spirit searches everything, even the deep things of God”? What then shall we be like? The answer is that here John says that he does not know what form the coming deification through the virtues of faith will take for those who are children of God here on earth now. The independently existing nature of the good things to come has not yet been revealed in detail. Here on earth we walk by faith, not by sight. Paul on the other hand says that through revelation we have received the divine promise concerning the good things which are to come but does not claim to know what these are in any detail. Thus he says quite clearly that he examines himself and pursues the higher calling as far as he understands what it is. Any contradiction between the two apostles is merely apparent, not real, because they are both inspired by the same Spirit.

Dearest, now we are children of God, and it has not yet appeared what we shall be. And Paul says: For you are dead, and your life is hidden with Christ in God (Colossians III). A faithful one is dead through the extinguishing of the old life which was in sins, and has a new life in Christ through faith, the height of which is not yet visibly apparent to us.

We know that when He appears, we shall be like Him. And Paul explains this too in other words: When Christ (he says) your life appears, then you also will appear with Him in glory (Colossians III). He says we shall be like Him, for when we enjoy the immutable and eternal contemplation of divinity, we ourselves shall also be immortal. And indeed we shall be like Him, because we will be blessed; and yet, similar to the Creator because we are creatures; for who among the children of God will be like God? Even though this might also be thought to be said about the immortality of the body. And in this too we shall be like God, but only to the Son, who alone in the Trinity took on a body, in which He died, rose again, and raised it to the heights.

Because we will see Him as He is. To be God is to remain eternally and immutably. Whence to Moses He says: "I am who am" (Exod. III); and: "You shall say to the children of Israel: He Who Is has sent me to you" (Ibid.). Therefore, we will see Him as He is, when we will contemplate Him in the very substance of His divinity, which in this life is granted to no one among the elect. Even the legislator, who was accustomed to contemplating the Lord in an angelic guise, beseeched, saying: "Lord, show me Yourself that I may see You" (Exod. XXXIII), and heard from the same Lord: "No one shall see my face and live" (Ibid.). However, to him, for the merit of great sanctity, He said: "I will show you all good" (Ibid.). Hence Paul also said: "Now we see through a glass in a riddle, but then face to face" (I Cor. XIII). Therefore, what was answered to Moses is true, that no one can see the face of God and live (Exod. XXXIII), which is to say, no one living in this life can see Him as He is. Many have seen, but what the will of God chose, not what nature formed. And that which John said can rightly be understood as: "Beloved, we are children of God, and it has not yet appeared what we shall be. But we know that when He appears, we shall be like Him, because we will see Him as He is." Not as men saw Him when He willed, in the guise in which He willed, not in the nature which remained hidden in himself even when He was seen; but as He is, which was requested of Him by Moses when he said: "Show me Yourself" (Exod. XXXIII), by Him who spoke with him face to face. Not that anyone has comprehended the fullness of God, not only with the eyes of the body but even with the mind itself. For it is one thing to see, another to comprehend fully by seeing. Therefore, what is seen is what is perceived as present in whatever way, but the whole is comprehended by seeing, as nothing of it is hidden from the one seeing, or of which the limits can be circumscribed, as nothing is hidden from you of your present will. However, you can circumscribe the limits of your ring. For example, I have given two examples, one of which pertains to the mind's sight, the other to the bodily eyes. For sight must be referred to both, that is, both to the eyes and the mind.

The Apostle speaks as if to say: from the foregoing you have undoubtedly learned that we have been received by God as children. Although this has not yet been revealed, do not be troubled. For what is now unknown will become manifest when He is revealed. And we, having been found to be like Him, will visibly demonstrate our adoption; for children are, of course, like their Father. And having boldness before Him, as children, we shall see Him as He is — not, however, according to His nature, for that is impossible for a created being, but in the sense that the pure shall see the Pure One, the righteous shall see the Righteous One; for like shall cleave to Like. This is precisely why I said before only that we shall be like Him, and not of the same nature as Him; for then I would have said not "like," but exactly the same; and since that will not be the case, I said "like," that is, in the quality of glory. It should also be noted that the Apostle did not say above: everyone who has done or will do righteousness, but rather — the one who is doing it; for virtues are active and have existence only during their performance, and when they cease or remain only in intention, they have no existence either.

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.

Now are we the sons of God - He speaks of those who are begotten of God, and who work righteousness. See the preceding chapter. And it doth not yet appear what we shall be - Ουπω εφανερωθη· It is not yet manifest; though we know that we are the children of God, we do not know that state of glorious excellence to which, as such, we shall be raised. When he shall appear - Εαν φανερωθη· When he shall be manifested; i.e., when he comes the second time, and shall be manifested in his glorified human nature to judge the world. We shall be like him - For our vile bodies shall be made like unto his glorious body; we shall see him as he is, in all the glory and majesty both of the Divine and human nature. See Phi 3:21; and Joh 17:24 : Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory. John had seen his glory on the mount when he was transfigured; and this we find was ineffably grand; but even this must have been partially obscured, in order to enable the disciples to bear the sight, for they were not then like him. But when they shall be like him, they shall see him as he is - in all the splendor of his infinite majesty.

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.

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.