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The apostle here magnifies the love of God in our adoption, 1Jo 3:1,2. He thereupon argues for holiness (1Jo 3:3), and against sin, 1Jo 3:4-19. He presses brotherly love, 1Jo 3:11-18. How to assure our hearts before God, 1Jo 3:19-22. The precept of faith, 1Jo 3:23. And the good of obedience, 1Jo 3:24.

This chapter embraces the following subjects:

I. The fact that Christians are now the sons of God, 1 John 3:1-3.

(1) we are the sons of God, and this will explain the reason why the world does not appreciate our character, or understand the reasons of our conduct, 1 John 3:1.

(2) the consequences of sustaining that relation to God, or of being regarded as His sons.

(a) We shall be like him when he appears, 1 John 3:2.

(b) We shall purify ourselves under the influence of this hope, 1 John 3:3.

II. The fact that he who is an adopted child of God does not commit sin, 1 John 3:4-10.

(1) all sin is the transgression of the law, 1 John 3:4;

(2) Christ was manifested to take away our sins, 1 John 3:5;

(3) he that commits sin is of the devil, 1 John 3:8; and,

(4) as a matter of fact, he who is of God does not commit sin, 1 John 3:7, 1 John 3:9-10.

III. True religion will be manifested by love to the Christian brotherhood, 1 John 3:10-18.

(1) as a man who is not righteous cannot be a true Christian, neither can he who does not love his brother, 1 John 3:10.

(2) it is the solemn command of the Saviour that his followers should love one another, 1 John 3:11.

(3) the importance of this is seen by the opposite conduct of Cain, 1 John 3:12.

(4) love to the brethren furnishes the most certain evidence that we have passed from death unto life, 1 John 3:14.

(5) a man who hates another is in fact a murderer, and, of course, cannot be a true child of God, 1 John 3:15.

(6) we should be stimulated to the love of the brethren by the example of the Saviour, who laid down his life for us, 1 John 3:16.

(7) if we see a brother in want, and have the means of aiding him, and do not do it, we cannot have the love of God dwelling in us, 1 John 3:17-18.

IV. We may have evidence that we love God by the consciousness of our feelings toward him, as well as by outward acts toward his friends, 1 John 3:19-21.

V. If we keep His commandments our prayers will be answered, 1 John 3:22-23.

(1) there is an assurance that we shall receive what we need if we ask it, and keep his commandments, 1 John 3:22.

(2) the particular commandments on which the efficacy of prayer so much depends, are:

(a) that we believe on the name of the Saviour, and,

(b) that we love the Christian brotherhood, 1 John 3:23.

VI. We may know that we abide in God by the spirit which he has given us, as well as by keeping his commandments, 1 John 3:24.

This chapter, therefore, is occupied mainly with stating what are the evidences of true piety; and, in order to determine this question, there is perhaps no part of the Bible that may be studied with more profit than this portion of the writings of John.

The extraordinary love of God towards mankind, and the effects of it, 1 John 3:1-3. Sin is the transgression of the law, and Christ was manifested to take away our sins, 1 John 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, 1 John 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, 1 John 3:11-16. Charity is a fruit of brotherly love; our love should be active, not professional merely, 1 John 3:17, 1 John 3:18. How we may know that we are of the truth, 1 John 3:19-21. They whose ways please God, have an answer to all their prayers, 1 John 3:22. The necessity of keeping the commandment of Christ, that he may dwell in us and we in him by his Spirit, 1 John 3:23, 1 John 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, 1 John 3:1, and this is further enforced from the nature of sin, which is a transgression of the law, 1 John 3:4, from the end of Christ's manifestation in the flesh, which was to take away sin, and who was without it, 1 John 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, 1 John 3:6, from this, that only such that do righteousness are righteous persons, and these are righteous as Christ is, 1 John 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, 1 John 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, 1 John 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, 1 John 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, 1 John 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, 1 John 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, 1 John 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, 1 John 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, 1 John 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, 1 John 3:17, hence he presses the exhortation to brotherly love, that it be not in profession only, but true, real, and cordial, 1 John 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, 1 John 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, 1 John 3:21, the commandments are explained of faith in Christ, and love to one another, 1 John 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, 1 John 3:24.

1Jo 3:1-24.

DISTINGUISHING MARKS OF THE CHILDREN OF GOD AND THE CHILDREN OF THE DEVIL. BROTHERLY LOVE THE ESSENCE OF TRUE RIGHTEOUSNESS.

1. Behold--calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous

1Jo 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

1Jo 5:1.

The world's whole course is one great act of non-recognition of God.

Behold, what manner of love - What love, in "kind" and in "degree." In kind the most tender and the most ennobling, in adopting us into His family, and in permitting us to address Him as our Father; in "degree" the most exalted, since there is no higher love that can be shown than in adopting a poor and friendless orphan, and giving him a parent and a home. Even God could bestow upon us no more valuable token of affection than that we should be adopted into His family, and permitted to regard Him as our Father. When we remember how insignificant we are as creatures, and how ungrateful, rebellious, and vile we have been as sinners, we may well be amazed at the love which would adopt us into the holy family of God, so that we may be regarded and treated as the children of the Most High. A prince could manifest no higher love for a wandering, ragged, vicious orphan boy, found in the streets, than by adopting him into his own family, and admitting him to the same privileges and honors as his own sons; and yet this would be a trifle compared with the honor which God has bestowed on us.

The Father hath bestowed upon us - God, regarded as a Father, or as at the head of the universe considered as one family.

That we should be called the sons of God - That is, that we should "be" the sons of God - the word "called" being often used in the sense of "to be." On the nature and privileges of adoption, see the Romans 8:15-17 notes; 2 Corinthians 6:18 note, and practical remarks on that chapter.

Therefore the world knoweth us not - Does not understand our principles; the reasons of our conduct; the sources of our comforts and joys. The people of the world regard us as fanatics or enthusiasts; as foolish in abandoning the pleasures and pursuits which they engage in; as renouncing certain happiness for that which is uncertain; as cherishing false and delusive hopes in regard to the future, and as practicing needless austerities, with nothing to compensate for the pleasures which are abandoned. There is nothing which the frivolous, the ambitious, and the selfish "less" understand than they do the elements which go into the Christian's character, and the nature and source of the Christian's joys.

Because it knew him not - It did not know the Lord Jesus Christ. That is, the world had no right views of the real character of the Lord Jesus when he was on the earth. They mistook him for an enthusiast or an impostor; and it is no wonder that, having wholly mistaken his character, they should mistake ours. On the fact that the world did not know him, see the 1 Corinthians 2:8 note; Acts 3:17 note. Compare John 17:25. On the fact that Christians may be expected to be regarded and treated as their Saviour was, see the notes at John 15:18-20. Compare Matthew 10:24-25.

Behold, what manner of love - Whole volumes might be written upon this and the two following verses, without exhausting the extraordinary subject contained in them, viz., the love of God to man. The apostle himself, though evidently filled with God, and walking in the fullness of his light, does not attempt to describe it; he calls on the world and the Church to behold it, to look upon it, to contemplate it, and wonder at it.

What manner of love. - Ποταπην αγαπην· What great love, both as to quantity and quality; for these ideas are included in the original term. The length, the breadth, the depth, the height, he does not attempt to describe.

The Father hath bestowed - For we had neither claim nor merit that we should be called, that is, constituted or made, the sons of God, who were before children of the wicked one, animal, earthly, devilish; therefore, the love which brought us from such a depth of misery and degradation must appear the more extraordinary and impressive. After κληθωμεν, that we might be called, και εσμεν, and we are, is added by ABC, seventeen others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Slavonic, and Vulgate.

Therefore the world - The Jews, and all who know not God, and are seeking their portion in this life; knoweth us not - do not acknowledge, respect, love, or approve of us. In this sense the word γινωσκειν is here to be understood. The world Knew well enough that there were such persons; but they did not approve of them. We have often seen that this is a frequent use of the term know, both in Hebrew and Greek, in the Old Testament and also in the New.

Because it knew him not - The Jews did not acknowledge Jesus; they neither approved of him, his doctrine, nor his manner of life.